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Title: The Story of the Book of Mormon
Author: Reynolds, George W. M. (George William MacArthur)
Language: English
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[Illustration: THE GLORIOUS APPEARING OF JESUS TO THE NEPHITES.
Copy of painting by Wm. T. Armitage in the Logan Temple.]
THE STORY
OF THE
BOOK OF MORMON.
BY ELDER GEORGE REYNOLDS.
_Author of "The Myth of the Manuscript Found;" "Are we of Israel?"
Treatise on "The Book of Abraham;" "Dictionary of the Book
of Mormon;" "Concordance of the Book of Mormon."_
"Truth shall spring out of the earth; and righteousness shall
look down from heaven."--_Psalm, LXXXV, 11._
FOURTH EDITION.
PRESS OF
HILLISON & ETTEN CO.
CHICAGO
Entered according to act of Congress, in the year 1888, by
GEORGE REYNOLDS
In the office of the Librarian of Congress at Washington.
PREFACE
The Book of Mormon is the record of God's dealings with the peoples
of ancient America, from the age of the building of the Tower of
Babel to four hundred and twenty-one years after the birth of Christ.
It is the stick of Ephraim, spoken of by Ezekiel: the Bible of the
western continent. Not that it supersedes the Bible or in any way
interferes with it, any more than the history of Peru interferes with
or supersedes the history of Greece; but, on the other hand, in many
places it confirms Bible history, demonstrates Bible truths, sustains
Bible doctrines, and fulfills Bible prophecy.
For many years we have taken great pleasure in perusing its sacred
pages and studying its truths. The more we read it the more we found
it contained. Like other inspired records, every time it was opened we
discovered new and oft-times unexpected testimonies of its divinity.
From reading it we turned to writing of it; and much that this volume
contains has been penned at various intervals, from the days we were
in prison for conscience sake, where portions were written, to the
present. And now we present it to the reader with the feeling that
the work is but commenced; that what remains unsaid is probably as
important as what is given, but with the hope that what we have done
will not prove ineffectual in spreading the truth, in increasing
knowledge concerning God's dealings with mankind, and aiding in the
development of the purposes of Jehovah. If this be accomplished we
shall feel that great has been our reward.
This volume presents one unique feature, in that it is the first
attempt made to illustrate the Book of Mormon; and we have pleasure in
realizing that the leading illustrations are the work of home artists.
To break fresh ground in such a direction is no light undertaking; the
difficulties are numerous, none more so than the absence of information
in the Book of Mormon of the dress and artificial surroundings of the
peoples whose history it recounts. Each artist has given his own ideas
of the scenes depicted, and as so much is left to the imagination, some
readers will doubtless praise where others will blame; and the same
effort will be the subject of the most conflicting criticism.
Not the least interesting feature of the book will, we believe, be
found in the reproductions of portions of certain ancient Aztec
historical charts. These have been the subjects of controversy for
centuries past; many efforts have been made at their translation; but
all such attempts have been ineffectual, and in many cases ludicrous.
It required the publication of the Book of Mormon to turn on them the
light of divine truth, when their intent at once became apparent.
Others, we trust, in time will be discovered which will be added
testimonies to its genuineness and divine authenticity, as well as to
the sacred mission of the instrument in God's hands in bringing it
forth--the youthful Prophet, Joseph Smith.
GEO. REYNOLDS
December, 1888.
CONTENTS.
INTRODUCTION.
America the first inhabited of all Lands--Its Ancient Peoples--The
Garden of Eden--The Antediluvians--The Jaredites--The Nephites
and Lamanites 15
CHAPTER I.
Ancient Jerusalem--Lehi--His Vision--His Call to Preach to the
Jews--They Persecute Him--He is Commanded of God to take
his Family into the Wilderness--Their Departure--The Return
of his Sons to Jerusalem to obtain the Records. They are
ill-treated by Laban--His Death--Zoram Accompanies the Brothers
into the Wilderness 18
CHAPTER II.
The Rejoicing Over the Records--Nephi and his Brothers again
Return to Jerusalem--They Conduct Ishmael and his Family into
the Wilderness--Lehi's Dream--The Tree of Life--The Rod of
Iron--The Boturini Manuscript--Nephi's Vision 25
CHAPTER III.
Marriages in the Company--The Liahona--The Journey Continued--Nephi
Breaks his Bow--Death of Ishmael--They Reach the
Ocean--Nephi Builds a Ship--They Cross the Great Waters and
Reach the Promised Land 35
CHAPTER IV.
The Promised Land--Chili--Its Natural Productions--The Death of
Lehi--His Blessing on his posterity--Prophecies of his Ancestor
Joseph 44
CHAPTER V.
The Nephites and Lamanites Separate--The Nephites seek a New
Home--Nephi Chosen King--He Builds a Temple--Instructs his
People in the Arts of Peace--War with the Lamanites--The
Sword of Laban--Nephi's Death--Jacob, his Brother, Becomes
the Chief Priest--Jacob's Teachings on Marriage 47
CHAPTER VI.
The Condition of the Lamanites--Sherem, the First Anti-Christ--His
Recantation and Dreadful End 50
CHAPTER VII.
Enos, the Son of Jacob--The Nephites and Lamanites of his Day--His
Testimony and Prophecies 53
CHAPTER VIII.
Jarom--Omni--Amaron--Chemish--Abinadom--Amaleki--Mosiah--Review
of Nephite History for Four Hundred Years 55
CHAPTER IX.
Causes that Led to the Migration from the Land of Nephi--The
People of Zarahemla--Mulek and his Colony--The Fusion of the
Two Nations--Mosiah made King--His Happy Reign 59
CHAPTER X.
The Reign of King Benjamin--The Progress of his People--His
Last Great Speech--He Establishes the Church of Christ--All
the People Covenant with God--Mosiah II. Anointed King 64
CHAPTER XI.
Zeniff Returns to the Land of Nephi--His Treaty with the
Lamanites--The Prosperity of the People of Zeniff--The Treaty
Broken--War--Peace and Wars Again--The Death of Zeniff--Noah's
Wicked Reign--His Wars with the Lamanites--The Prophet
Abinadi--His Terrible Message of God's Wrath--He is
Martyred--Alma--He Pleads for Abinadi--Is Cast Out--Flees to
the Place of Mormon 69
CHAPTER XII.
The Waters of Mormon--Alma, Helam and Others Baptised Therein--The
Church Organized--The King Warned--He Sends Troops--Alma
and his People Flee to the Land of Helam--They Build a City 77
CHAPTER XIII.
King Noah's Subjects Rebel--Gideon--The Lamanites Invade
Lehi-Nephi--The Nephites Retreat--A Part Surrender--The New
Terms of Peace--Noah is Burned to Death--Limhi made
King--Noah's Priests Escape--They seize some Lamanite
Maidens--Another War--The Nephites Victorious--The King of the
Lamanites wounded--Mutual Explanations 80
CHAPTER XIV.
The Bondage of the People of Limhi--An Expedition North--Finding
of the Jaredite Records--The Arrival of Ammon--The
People of Limhi Escape--The Pursuit--The Amulonites--The
People of Alma--They are Brought into Bondage--Their
Deliverance 84
CHAPTER XV.
Mosiah's Good Reign--The Circumstances of his Advent--He Assembles
the People--The Baptism of Limhi--Churches Organized Throughout
the Land 89
CHAPTER XVI.
The Unbelief of the Youth of Zarahemla--The Younger Alma and
the Sons of Mosiah--They Encourage the Persecutions Against
the Church--They are Met by an Angel--His Message--Alma's
Awful Condition--His Vision and Testimony--The Changed Life
of the Young Men 92
CHAPTER XVII.
The Growth of the People in Zarahemla--They Build Many
Cities--Mosiah's Sons Desire to Take a Mission to the
Lamanites--Mosiah Inquires of the Lord--The Divine Answer 96
CHAPTER XVIII.
Mosiah's Sons Refuse the Kingdom--He Grants the People a
Constitution--The People to Elect their Rulers--Alma, the
Younger, First Chief Judge 98
CHAPTER XIX.
The Mission of the Sons of Mosiah to the Lamanites--Their Journey
in the Wilderness--Ammon Brought before King Lamoni--The
Conflict at the Waters of Sebus--The Miraculous Conversion
of Lamoni and his Family--Abish the Waiting Woman 100
CHAPTER XX.
Ammon and Lamoni Start for the Land of Middoni--They Meet the
Old King--His Rage at Seeing Ammon--He Endeavors to Kill
his Son--Aaron and his Brethren Liberated--A Sketch of their
Labors and Sufferings--The Conversion of Lamoni's Father and
his Household 106
CHAPTER XXI.
The King Issues a Proclamation--The Results of the Labors of the
Sons of Mosiah--The People of Anti-Nephi-Lehi--They Bury
their Weapons of War--Are Massacred by the Thousand--They
Remove to the Territory of the Nephites, who give them the
Land of Jershon 110
CHAPTER XXII.
Review of the Mission of the Sons of Mosiah--Its Importance and
Great Length--Its Results to Both Races--The Dates of its
Leading Occurrences 114
CHAPTER XXIII.
The Days of the Judges--Their Names and Reigns--The Heresy of
Nehor--He Slays Gideon and is Executed--Amlici's Rebellion--The
Battle of Amnihu--The Conflict at the Crossing of the Sidon--A
Third Battle 117
CHAPTER XXIV.
Alma Resigns the Chief Judgeship--Nephihah Chosen--Alma Ministers
in Zarahemla, Gideon, Melek and Ammonihah--Condition of
the Last Named City--It Rejects the Message Alma Bears--An
Angel Meets Him--Amulek--The Lawyer Zeezrom--The Great
Controversy--Zeezrom Converted and Cast Out--The Martyrdom
of the Believers--Alma and Amulek in Prison--Their Deliverance 124
CHAPTER XXV.
Zeezrom Sick with Fever--His Miraculous Recovery--The Destruction
of Ammonihah--The Invasion of the Land of Noah--Zoram,
the Nephite Commander, Seeks the Mind of the Lord--It is
Given--Its Results--The War Ended--Alma's Ministrations 131
CHAPTER XXVI.
Korihor, the Anti-Christ--His False Teachings and Blasphemy--He
is Taken before Alma--Is Struck Dumb--His Miserable End--The
Heresy Rooted Out 135
CHAPTER XXVII.
Zoram and the Zoramites--Their Peculiar Heresy--The Land of
Antionum--The Rameumptom--Alma's Mission to these People--Those
Who Receive His Teachings Persecuted--They Flee to Jershon 139
CHAPTER XXVIII.
Another War--Moroni the Leader of the Nephites--The Tactics of
the Lamanites--Zerahemnah--The Battle at Riplah--Defeat of the
Lamanites 144
CHAPTER XXIX.
Alma's Charge to His Sons--He Transfers the Records to Helaman--He
Leaves This World--Zeezrom's Latter Days--Helaman's
Ministrations 147
CHAPTER XXX.
Amalickiah--His Apostasy and Treason--Moroni's Title of Liberty--The
Nephites Respond to His Call--Lehonti--He is Poisoned by
Amalickiah--The King of the Lamanites Treacherously
Slain--Amalickiah Marries the Queen and is Proclaimed
King--A Disastrous Lamanite Raid 149
CHAPTER XXXI.
A Few Years of Peace--Teancum--The Contention Between Lehi and
Morianton--Amalickiah's Terrible Invasion--His Success--He is
Stopped at Bountiful by Teancum--Teancum Slays
Amalickiah--Ammoron Made King of the Lamanites 156
CHAPTER XXXII.
Jacob the Zoramite--His Characteristics--The Strategy by Which
Mulek Was Taken--The Fierce Battle between Jacob and the
Nephite Forces--Jacob's Death 159
CHAPTER XXXIII.
The War in the South-west--Antipus--Helaman and His Two Thousand
Sons--Their Valor and Faith--The Repulse of the Lamanites 162
CHAPTER XXXIV.
The Relief of Manti--The Overthrow of the Kingmen--Pachus
Slain--The Struggle at Moroni--Teancum Slays Ammoron, but at
the Cost of His Own Life--Teancum's Noble Character 167
CHAPTER XXXV.
Peace Once More--The Results of the War--The Labors of
Helaman--Shiblon Receives the Records--Hagoth, the
Ship-builder--Another War--Moronihah--Pahoran's
Death--Contention Regarding the Chief Judgeship--Paanchi's
Rebellion--The Gadianton Bands--Assassination of Pahoran
II.--Another Lamanite Invasion 171
CHAPTER XXXVI.
Pacumeni Slain--Helaman Chosen Chief Judge--The Conspiracy to
Slay Him--Kishkumen Killed--The Prosperity of the Nephites
under Helaman 175
CHAPTER XXXVII.
The Sons of Helaman--Nephi's Righteous Rule--The Lamanites
Again Invade Zarahemla--They Drive the Nephites into the
Northern Continent--The Ministrations of Nephi and Lehi--The
Manifestations of God's Power in the City of
Nephi--Aminadab--The Conversion of the Lamanites--Universal
Peace 177
CHAPTER XXXVIII.
Growth of Evil amongst the Nephites--The Increase of the Gadianton
Robbers--Nephi's Announcement of the Murder of the Chief
Judge--The Discovery--Nephi Arrested--He is Proven
Innocent--God's Covenant with Him--Increase of Iniquity--A
Terrible Famine--The Welcome Rain--The Trend to Death 184
CHAPTER XXXIX.
Samuel, the Lamanite--His Mission and Prophecies--The Vain Attempt
to Destroy Him--He Returns to His Own Country 189
CHAPTER XL.
Nephi Translated--His Son Nephi--Time of the Savior's Coming--The
Conspiracy to Slay the Believers--The Revelation to Nephi--The
Promised Signs Appear--Increase of the Gadianton
Robbers--War--Lachoneus Gathers all the People to One Land--The
End of the Struggle 193
CHAPTER XLI.
The Last Chief Judge Murdered and the Republic Overthrown--The
Signs of the Savior's Death Appear--A Terrible Storm--The
Universal Darkness--The Unparalleled Destruction--The Terror
of those Hours 197
CHAPTER XLII.
The Voice from Heaven--The Savior Testifies of Himself--Silence
Throughout the Land--How oft would Christ have Gathered
His People--The Darkness Departs 202
CHAPTER XLIII.
Christ Appears in the Land Bountiful--The Testimony of the
Father--Jesus Calls Twelve Disciples--His Teachings to Them
and to the Multitude 205
CHAPTER XLIV.
The Fulfillment of the Mosaic Law--"Other Sheep Have I"--The
Ten Tribes--The Events of the Latter Days 208
CHAPTER XLV.
The Savior Heals the Sick--He Blesses the Children of the
Nephites--Angels Minister unto them 210
CHAPTER XLVI.
The Sacrament Administered--The Savior's Teachings Regarding
it--He Confers on His Disciples the Power to Give the Holy
Ghost--He Ascends into Heaven 213
CHAPTER XLVII.
Jesus Returns and Renews His Teachings--He Administers the
Sacrament--He Explains the Teachings of the Prophets--The Words
of Malachi 216
CHAPTER XLVIII.
The Savior Continues His Ministrations--He Raises a Man from the
Dead--The Labors of the Twelve--The Name of the Church--The
Three who should Remain 220
CHAPTER XLIX.
The Long Continued Era of Peace and Righteousness--Death of
Nephi--His Son Amos--Amos the Second 223
CHAPTER L.
The Commencement of the Apostasy--It Grows in Intensity--The
Persecution of the Disciples--Lamanites Again--Re-appearance
of the Gadianton Bands--War--Ammaron Hides the Records 226
CHAPTER LI.
The Last Long Series of Wars--Mormon--The Final Conflict at
Cumorah--The Last of the Nephites 229
CHAPTER LII.
The Historians of the Nephites--The Plates of Nephi--List of
their Custodians--Their Lengthened Years 232
CHAPTER LIII.
The Women of the Book of Mormon--Their Condition and
Position--Abish--Isabel--Marriage--Amulek--Moroni's Title of
Liberty--The Mothers of the Ammonites--Two Extremes 237
CHAPTER LIV.
Domestic Life Among the Nephites--Household Duties--Dress--
Ornaments--Homes--Food--Manufactures--Transportation 241
CHAPTER LV.
Agriculture Among the Nephites--Grains--Stock Raising--Irrigation 247
CHAPTER LVI.
Science and Literature Among the Nephites--Their Astronomy and
Geography--The Learning of Egypt 250
CHAPTER LVII.
The Art of War Among the Nephites--Their Weapons, Armor and
Fortifications--Moroni's Line of Defense 255
CHAPTER LVIII.
The Laws of the Nephites--The Roman and Nephite
Civilizations--The Laws under the Kings--Position of the
Priesthood--Slavery--Criminal Offenses 262
CHAPTER LIX.
The Laws under the Judges--The Voice of the
People--Elections--Rights of the People--Church and State--The
Criminal Procedure 269
CHAPTER LX.
Laws of the Nephites, Continued--The Division into Tribes--The
Messianic Dispensation--The Final Convulsion 277
CHAPTER LXI.
The Money of the Nephites--Their Coins--Barley the Standard of
Value 281
CHAPTER LXII.
Personal Appearance of the Nephites--Their Beauty--Testimony of
Remains Found--The Dark-Skinned Lamanites 284
CHAPTER LXIII.
Language of the Nephites--The Influence of the Egyptians--Nephite
Words--Rameumptom--Liahona--Rabbanah--The Lamanite
Tongue--Word Building 287
CHAPTER LXIV.
Nephite Proper Names--Bible Names--Sariah--Nephi--Sam--Melek--
Jershon--Isabel--Aha, etc.--Prefixes and Suffixes 294
CHAPTER LXV.
The Lands of the Nephites--Mulek and Lehi--Zarahemla and
Nephi--The Wilderness--The Land of First Inheritance--The
Journeys Northward--The Waters of Mormon--Lehi--Nephi 300
CHAPTER LXVI.
Nephi in the Hands of the Lamanites--The Lands of Shemlon, Shilom,
Helam, Amulon, Ishmael, Middoni, Jerusalem, etc. 310
CHAPTER LXVII.
The Lands of the Nephites, Continued--Zarahemla--Jershon--
Antionum--Manti--Gideon 314
CHAPTER LXVIII.
Lands of the Nephites, Continued--Minon--Melek--Ammonihah--Noah--
Sidom--Aaron--Lehi--Mulek--Bountiful--The South-west Border 318
CHAPTER LXIX.
The Lands of Antum, Teancum, Joshua, David, etc.--Cumorah--The
Hills of the Nephites--The River Sidon 325
CHAPTER LXX.
Religion of the Nephites--It is Stated by Nephi--The Priesthood
and Ordinances Thereof--Baptism--Confirmation--Ordination--The
Sacrament--Spiritual Gifts 329
CHAPTER LXXI.
Miracles Among the Nephites--The Miracles of Christ--John and
the Three Nephites--Translations 336
CHAPTER LXXII.
The Prophecies Regarding the Savior--Their Completeness and
Detail--Names and Titles Given to Christ 341
CHAPTER LXXIII.
Nephite Apostates--The Order of Nehor--Amalekites--
Amalickiahites--Amulonites--Abinadi's Prophecy--The
Gadiantons 343
CHAPTER LXXIV.
Church Discipline Among the Nephites--Treatment of the
Unrepentant--The Word of the Lord Regarding Transgressors--The
Testimony of Moroni 349
CHAPTER LXXV.
The Discovery of the Jaredite Records--Coriantumr--Ether--The
Dispersion at Babel--The Journey of the Jaredites--Atlantis 352
CHAPTER LXXVI.
Moriancumer--Building the Barges--The Finger of the Lord--The
Appearing of the Savior--The Voyage 356
CHAPTER LXXVII.
The Land of Promise--A Monarchy Established--The Kings of the
Jaredites from Orihah to Omer--Akish--The Daughter of Jared 359
CHAPTER LXXVIII.
The Kings of the Jaredites from Omer to Coriantumr--The Material
Prosperity of this Race 361
CHAPTER LXXIX.
The Judgments of God on the Jaredites--The Extinction of the
Race--The Hill Ramah--Shiz and Coriantumr--Ether 363
BOOK OF MORMON CHRONOLOGY 368
APPENDIX 381
LIST OF ILLUSTRATIONS
PAGE
The Glorious Appearing of Jesus to the Nephites _Armitage_ Frontis-
piece
Ancient Aztec Chart, Showing Lehi's Travels. No. 1 _Boturini_ 21
Ancient Aztec Chart, Showing Lehi's Travels. No. 2 _Boturini_ 31
Vision of Nephi _Held_ 33
Ancient Aztec Chart, Showing Lehi's Travels. No. 3 _Boturini_ 36
Ancient Aztec Chart, Showing Lehi's Travels. No. 4 _Boturini_ 37
Ancient Hieroglyphic Chart _Farerri_ 43
The First Sacrifice on the Promised Land _Ottinger_ 45
The Jews Led Away to Captivity 62
The Land of Helam 79
Discovery of the Records of the Jaredites _Ottinger_ 86
Baptism of Limhi _Ottinger_ 91
Wilderness of Hermounts 121
Moroni Raises the "Title of Liberty" _Ottinger_ 151
Destruction of Zarahemla _Ottinger_ 202
Ancient Egyptian Characters 290
Copy of Characters on the Plates from Which the Book of Mormon
Was Translated 292
Appearance of Christ to the Brother of Jared _Held_ 358
Ether Finishing His Record _Morris_ 367
THE
Story of the Book of Mormon.
INTRODUCTION.
AMERICA THE FIRST INHABITED OF ALL LANDS--ITS ANCIENT PEOPLES--THE
GARDEN OF EDEN--THE ANTEDILUVIANS--THE JAREDITES--THE NEPHITES AND
LAMANITES.
The story that we are about to relate is a true one. It is the history
of the races who lived on this broad land of ours long, long ago. From
it we shall learn many lessons of God's great love for man. We shall
also learn how oft his love has been spurned, how apt his favored
children have been to walk in ways of sin, and how prone to disobey his
holy law. It is a story full of light and shade, one which it will be
well for all of us to take to heart, for by so doing our faith in God
will increase, and we shall be prompted to strive the more earnestly
to avoid the evils that others, by their misdeeds, have brought upon
themselves and their posterity.
America, the land we love, is, in our Heavenly Father's eyes, choice
above all other lands as the home of those of his sons and daughters,
whom he has placed upon this earth. For all God's creatures are not
here. He has made many worlds and filled them with his children. How
many we know not; they are countless to us. The stars, that shine in
myriads in the heavens, are nearly all suns like the one that gives us
light: the remaining few are worlds like unto this on which we dwell;
and ours is one of the very smallest of them all. To the works of God
there is no beginning, neither is there any end.
God made America the richest of all lands. He filled its depths
with precious minerals; he caused the most lovely trees, and herbs,
and flowers to grow upon its surface. In all things he made it most
desirable as a home for man. And here he planted the Garden of Eden,
and placed our first parents, Adam and Eve, therein. From that garden
they were afterwards driven forth when they failed to keep God's law.
But they did not leave this continent. Here they still remained; here
their sons and daughters were born, until many strong peoples had
sprung from them. It was in this land that Cain slew his brother Abel;
it was here that Enoch and his city dwelt, that Noah preached to the
ungodly, and the ark was built. But when the flood was over and the
waters sank, that ark, by the winds and waves, had been carried far
away to a new land, until it rested on the Mountains of Ararat. Then
for a short time America was without inhabitant.
But not long after the deluge the wicked tried to build a tower that
would reach so high that if ever another flood came they might escape
the rising waters by ascending it. This is called the Tower of Babel.
The Lord was angry with those who attempted to build this tower, for
he had promised that he would never again destroy the earth with the
waters of a flood. But they did not believe him; and in their unbelief
they went to work to construct it. In his anger he confounded their
language, that they could not understand each other. Then he scattered
them abroad upon the face of the earth. Some few, better than the
others, he brought to America. Here he made them a great nation; and
they filled the land for many hundreds of years. By and by they grew
exceedingly wicked and gathered together in vast armies to war one
with another. And they fought so terribly that at last they were all
destroyed,--all except one man. These people were called the Jaredites.
By this we see that this continent was a second time left without
inhabitants because of the great wickedness of the people.
After this the Lord brought another people to fill this land. They
were a branch of the house of Israel, and we call them the Nephites
and Lamanites. They also grew great, prospered, flourished, and fell.
Like the Jaredites, at the last, they destroyed each other in war, and
there were but few left. But from those few have come the many tribes
of Indians that today are found scattered far and wide over both North
and South America, and also on some of the outlying islands of the sea.
Thus fell a third race who would not serve God; for he had decreed that
the wicked should not inherit this land. To one of his ancient servants
he declared, "If iniquity shall abound cursed shall be the land for
their sakes; but unto the righteous it shall be blessed for ever." (II.
Nephi 1:7.)
North America was the first of all lands to be inhabited; it was here
that Adam and Eve dwelt. The Jaredites from the Tower of Babel also
first landed here. But the Nephites made their earliest settlements on
the western shores of the southern continent, where by degrees they
spread north and south, then east and west, until their cities and
villages could be seen in every part of the land.
CHAPTER I.
ANCIENT JERUSALEM--LEHI--HIS VISION--HIS CALL TO PREACH TO THE
JEWS--THEY PERSECUTE HIM--HE IS COMMANDED OF GOD TO TAKE HIS FAMILY
INTO THE WILDERNESS--THEIR DEPARTURE--THE RETURN OF HIS SONS TO
JERUSALEM TO OBTAIN THE RECORDS--THEY ARE ILL-TREATED BY LABAN--HIS
DEATH--ZORAM ACCOMPANIES THE BROTHERS INTO THE WILDERNESS.
(I. NEPHI CHAP. 1 TO 4.)
Our story opens in the royal city of Jerusalem, in the first year of
the reign of King Zedekiah, or exactly six hundred years before the
birth of our Savior. It was then very grand and very beautiful, the
capital of the Kingdom of Judah, and the chief city of all Israel.
In name it was holy, for the Temple of the Lord was there. Its busy
streets were crowded with a mixed multitude. Priests and Levites, who
officiated in the ordinances of the law of Moses, worshipers from the
other tribes of Jacob, warriors of the armies of Judah, courtiers and
attendants on the king, merchants from Egypt, from Tyre and Sidon and
from many other parts, artificers in various trades, all these combined
to make it wealthy and renowned, a busy mart of trade, a center of
civilization, and a sacred city.
Holy it should have been, but the glory of the Lord had departed from
his house. Its people had become very wicked. They were filled with
pride and greed; they heeded not the law of the Lord; their affections
were set upon the things of this world; they served God with their lips
only, while their hearts were far from him. He had sent unto them his
prophets, but one after another they had rejected these holy men; many
they had persecuted, and some they had slain.[1]
In this city, at that time, dwelt a worthy man named Lehi. He was of
the tribe of Manasseh, but had made his home in Jerusalem all his days,
though it was a city of the Kingdom of Judah. He was a man who had been
prospered of the Lord and had gathered around him considerable wealth.
His wife's name was Sariah, and they had four sons and some daughters.
The names of the sons, in the order of their ages, were Laman, Lemuel,
Sam and Nephi; the number or names of the daughters are nowhere given
in the sacred history.
To this good man the word of the Lord came. God raised him up to be a
prophet. He sent him with a message to the people of Jerusalem. As a
servant of the Lord he had to warn them of many evils that would come
upon them if they did not cease from their wicked ways. But they paid
no heed to his words; they refused to listen to his warning. Indeed,
they became very angry because he told them of their sins, and before
long they sought to kill him.
God gave to Lehi many dreams and visions. One day a pillar of fire
came and rested on a rock before him; and then he heard and saw many
wonderful things. The things which he had seen and heard so overpowered
him that he went home to his house at Jerusalem, and threw himself on
his bed. Then being overcome by the Holy Spirit he was carried away in
a vision. In that vision he saw God sitting upon his throne, surrounded
by vast hosts of angels who were singing and praising the Lord. And he
saw a holy Being, surrounded by a glory as bright as the sun at noon
day, come down out of the midst of heaven. It was the Lord Jesus. Our
Savior was followed by twelve others whose brightness exceeded that of
the stars. They were Christ's Apostles. These came down and went forth
on the face of the earth.
And in the vision the Savior came to Lehi and gave him a book, and bade
him read it. In that book was an account of events that had not yet
taken place. It was full of the woes that should happen to Jerusalem
and her people if they repented not of their sins and follies. It told
how that great city should be taken by her enemies and destroyed; how
numbers of the inhabitants should perish, while many should be carried
captive into Babylon. All of which was fulfilled a few years later.
These things with others were what Lehi told the Jews; and as they did
not believe his words they became enraged at him and ill treated him.
How gracious was our heavenly Father to show such great things to Lehi,
and to reveal to him so much with regard to the earthly life of our
Lord and Savior, whose coming in the flesh was yet six hundred years in
the future.
Before long the Lord was satisfied with what Lehi had said and done.
He told him, in a dream, that as the Jews had rejected his message and
sought his life, to leave them to the destruction that would surely
come upon them. God then directed him to leave Jerusalem and take his
family and journey into the wilderness. This Lehi did. He left behind
him his gold and other precious things, and only carried with him
what was needful for the use of his family during their travels. Like
Abraham before him, he went not knowing whither he was going, but went
because God had commanded him; and, like Abraham, he was led by Divine
power to a blessed land of promise.
When Lehi and his family left Jerusalem they traveled southward to the
borders of the Red Sea. There they pitched their tents and rested for
a season in a valley near a river which emptied into the sea. In this
valley Lehi built an altar, and upon it he offered a sacrifice to the
Lord, and gave thanks unto him for his great goodness in bringing them
out of the doomed chief city of Judah.
It was while Lehi's little company were camped in this valley, to
which he gave the name of the Valley of Lemuel, that the dispositions
of the four young men began to show themselves. Laman and Lemuel
here commenced to grumble, to complain and to rebel, while Nephi was
obedient in all things to the word of God and the wishes of his father.
He sought the Holy One in earnest prayer in his own behalf and in that
of his brothers, and the Lord made him many precious promises, all of
which were, in due time, fulfilled.
While encamped in this valley the Lord, in a dream, commanded Lehi
to send his sons back to Jerusalem to obtain certain plates on which
was engraven a record of the Jews. They also contained a genealogy or
list of Lehi's forefathers. These plates were kept by a rich man named
Laban, who held them because, like Lehi, he was a descendant of that
Joseph who was sold into Egypt.
When Lehi's elder sons heard this they murmured. They did not want to
go back to the city. They said it was a hard thing to do, and they
claimed to be afraid of Laban. But Nephi neither feared nor murmured,
for he was a man of much faith. On this occasion he said to his father,
I will go and do the things which God has commanded, for I know that
the Lord gives no commandment to the children of men, save he prepares
a way that they may do the thing that he requires of them. When
Lehi saw how strong was his son's faith he greatly rejoiced, for he
perceived that Nephi had been much blessed of the Lord.
[Illustration: ANCIENT AZTEC CHART SHOWING LEHI's TRAVELS. NO. 1.]
At last all the sons consented to return and get the plates. They took
their tents with them, traveled as they came, and in a few days reached
Jerusalem. When they arrived they cast lots to decide which of them
should first visit Laban. The lot fell upon Laman. As he had no faith
in his mission, we can readily understand that he failed to get the
records. He went to Laban's house, which was a very fine one, and
talked with him on the matter. But Laban grew angry, would not let him
have the plates, called him a robber, and drove him out of the house.
When Laman returned to his brothers they were very sad at hearing how
violently Laban had acted. All but Nephi wished to return to their
father in the wilderness; but he would not consent. He had come up
to Jerusalem to do what God had commanded, and he would not return
until he had done it. He said to his brothers, "As the Lord liveth,
and as we live, we will not go down unto our father in the wilderness,
until we have accomplished the thing which the Lord has commanded us."
Brave words from a heart of faith, and by that faith their purpose was
accomplished.
Nephi next proposed that they should go to their father's house and
collect some of the gold, silver and other precious things which he had
left behind, take them to Laban and offer them to him in exchange for
the records.
They did all this; still Laban would not let them have the plates.
But when he saw how great was the value of the property which they
offered him, he coveted it; for he was a wicked man, filled with greed
and covetousness. So he thrust the brothers out of his house and kept
their property. Not content with this he sent his servants after them
to slay them. But the servants did not overtake them, for Nephi and his
brothers outran them and hid themselves in a cave in the wilderness
outside of the walls of the city.
Laman and Lemuel were now furious at their lack of success. In their
anger they said many hard things to Sam and Nephi, and moreover they
beat them with a rod. While thus engaged an angel of the Lord stood
before them and rebuked them for their cruel treatment of their younger
brothers. He further told them to go up to Jerusalem once again, and
Laban should be delivered into their hands.
Even though an angel from heaven had appeared to them, Laman and Lemuel
still murmured and did not want to go back to the house of Laban. But
after some persuasion from Nephi they reluctantly followed him. His
faith had made him their leader, which position he ever afterwards held.
Nephi caused his brethren to hide themselves without the walls, and
then went forward alone, not knowing exactly where he was going, but
suffering himself to be guided by the Spirit of the Lord. It was now
night. When near the house of Laban he came across a man lying in a
drunken stupor on the ground. It proved to be Laban himself.
The Spirit of the Lord now directed Nephi to slay Laban, telling him
that it was better that one man should die than that a nation should
dwindle and perish in unbelief. This the Nephites undoubtedly would
have done had they not had the law of the Lord with them; and this law
was engraved on these plates. As we proceed we shall find that both
the Lamanites and the people of Zarahemla sank in sin and dwindled in
unbelief from this very cause,--they had no Divine records.
For all that the Spirit thus prompted, still Nephi felt loath to slay
Laban, although he had robbed him and his brothers of their father's
property and sought to take their lives. But at last he obeyed the
voice of the Spirit, and drawing Laban's own sword from its sheath,
with it he smote off this wicked man's head.
Nephi next removed Laban's armor from the dead body and put it on his
own person; he also took the sword of Laban and girded it around his
waist. Then he went to the dead man's house, and, imitating Laban's
voice, he commanded the servant who had the keys of the room where the
records were kept to go with him and get them. The servant, whose name
was Zoram, obeyed, and brought forth the records, for in the darkness,
he thought it was his master who was talking to him.
Nephi, still acting as though he was Laban, had Zoram go with him to
where his brothers were hid. When Laman, Lemuel and Sam saw him coming
they became greatly afraid, for they did not know him, dressed as he
was in the armor of Laban; and he had some little difficulty in making
them understand that he was their brother, and that they had no cause
for fear. But when Zoram discovered that Nephi was not his master, he
also was seized with fear, and would have run away had not Nephi held
him. We may be sure Nephi did not want Zoram to return to Jerusalem,
lest he should gather a body of men and follow him and his brothers
into the wilderness and slay them. So he spake kind and encouraging
words to Zoram, who soon consented to make a covenant of friendship
with Nephi and go with him to the place where Lehi had pitched his
tents. This covenant Zoram most faithfully kept.
FOOTNOTE:
[1] See II. Chronicles 36:14-16.
CHAPTER II.
THE REJOICING OVER THE RECORDS--NEPHI AND HIS BROTHERS AGAIN
RETURN TO JERUSALEM--THEY CONDUCT ISHMAEL AND HIS FAMILY INTO THE
WILDERNESS--LEHI's DREAM--THE TREE OF LIFE--THE ROD OF IRON--THE
BOTURINI MANUSCRIPT--NEPHI's VISION.
(I. NEPHI CHAP. 5 TO 15.)
When Nephi and his companions reached their father's tent in the
wilderness their parents were exceedingly glad. Sariah had mourned
during their absence because she fancied her sons would never return
alive; and with those feelings she had upbraided her husband for
sending them away. She charged him with being a visionary man, who was
always giving heed to dreams in which she had little faith. All this
was changed when her boys got back; then she was willing to acknowledge
the inspiration of Heaven in her husband's visions.
The first thing Lehi did when his sons arrived was to offer a sacrifice
to the Lord, as a token of his gratitude for their safe return. Next
he examined the records, and rejoiced greatly to find that they
contained the five books of Moses and a history of the Jews to the
commencement of the reign of King Zedekiah. These plates also contained
many of the prophecies of the holy prophets, and a genealogy of Lehi's
fathers. We may be well assured how grateful Lehi felt to the Lord for
placing these sacred records in his hands, so that his people could
have the Law of the Lord and the history of their ancestors always in
their possession. It is a great stay and a help to any people, who,
like Lehi's family, are separated from the rest of mankind and who
are building up a new civilization to possess the annals of their
forefathers. It tends to keep them from sinking into idolatry, and
from corrupting the laws of heaven; it preserves the purity of their
language, and connects them with those from whom they have sprung.
But the four young men had to return once again to Jerusalem. God
intended to make of Lehi's posterity a great nation. This could
scarcely be done unless his sons married. But they had no young maidens
with them in the wilderness who would do for wives. So the Lord told
Lehi to send his sons to a man named Ishmael, of the tribe of Ephraim,
who dwelt in Jerusalem, and desire him and his family to join them on
their journey. The reason why God sent them to Ishmael was that he was
a good man and had a number of daughters. When Lehi's sons delivered
their message the Lord softened Ishmael's heart and he consented to go
with them; and soon he and his family were on the way to the valley by
the Red Sea where Lehi was encamped.
As they journeyed, however, they had the usual trouble. Laman and
Lemuel had another rebellious fit. They induced some of the family
of Ishmael to join them, and for a time there was great division in
the little company. Nephi, inspired with the Spirit of the Lord,
rebuked them for their folly. This so angered them that they bound
him with cords, intending in their cruelty to leave him to perish in
the wilderness, or to be devoured by wild beasts. But Nephi prayed in
great faith to the Lord to give him strength to burst the bands which
held him. The Lord answered his prayer and the cords were loosened from
his hands and feet. Being now free he again reproved his brethren,
which renewed their anger. Once more they sought to take his life, but
Ishmael's wife and one of her sons and a daughter so earnestly plead
for him that the hearts of the rebels were softened and they ceased
their efforts to slay him. By and by, when their anger had cooled
down, they felt very sorry for their great wickedness in trying to
kill their brother. Then they humbled themselves before him and sought
his forgiveness, which he, in the goodness of his heart, at once most
gladly granted.
When the company reached the tents of Lehi, after the usual custom they
offered burnt offerings and sacrifices to the Lord.
While Lehi dwelt in the Valley of Lemuel he had another remarkable
dream. It was like unto this: He dreamed that a man stood before him
and bade him follow him. This Lehi did. They traveled for many hours
through a dark and dreary waste. When they had thus journeyed for so
long a time Lehi began to pray to the Lord to have mercy on him. After
he had prayed he beheld a large and spacious field. In it grew a tree
whose fruit was very desirable to make one happy. Lehi partook of this
fruit. He found it whiter and sweeter than any fruit he had ever before
seen or tasted. When he had eaten his heart was filled with great joy,
and he was very anxious that his family should partake of it also. So
he looked around in the hope of seeing some of them, and in doing so
his eyes fell upon a river. Its waters were filthy, and it ran along
near the tree upon which the sweet fruit grew. Not far off was the
fountain from whence the river sprang; and near by he saw his wife
Sariah, and his sons, Sam and Nephi. They stood there hesitating, as if
they knew not where to go. Lehi there-upon beckoned, and called them
to come to him and taste of the fruit. Then they all three came and
partook of it.
Lehi now felt desirous that his two elder sons, Laman and Lemuel,
should also partake; but when he called them, they would not come.
Lehi also saw a rod of iron. It extended along the bank of the river
and led to the tree by which he stood. And there was a straight and
narrow path which ran along by the rod of iron to the tree. This path
led into a broad field, so spacious that it might have been a world. He
likewise saw vast numbers of people, many of whom were pressing forward
to get to the path which led to the tree. Then it seemed that as soon
as these people began to walk in the path there arose a great mist of
darkness, that many missed their way, wandered off, and were lost.
Others, by taking hold of the rod of iron, and clinging thereto, kept
in the narrow path, reached the tree and partook of its precious fruit.
Some of those who tasted the fruit appeared to soon grow ashamed; and
Lehi, casting his eyes across the river, beheld on the other side a
very large and fine building, which stood as if it were in the air high
above the earth.
This building was filled with men and women of all ages, whose style of
dress was very rich and grand. These people were mocking and ridiculing
those who ate of the fruit of the tree. Because of this taunting and
derision some felt ashamed, and they fell away into forbidden paths and
were lost. Lehi also saw other multitudes groping their way towards
the spacious building; and some were drowned in the fountain of filthy
water, and others were lost to sight wandering in strange roads.
The interpretation of Lehi's dream is this: The tree which bore the
precious fruit, of which Lehi, Sariah, Sam and Nephi ate, was the tree
of life. The rod of iron which led thereunto represented the word of
God, and whoso will hearken unto the word of God, and will cleave unto
it, will never perish, but partake of the fruit of the tree of life.
The river of filthy water showed the awful gulf which separates the
wicked from the tree of life and from the saints of God. The vast and
costly building represented the wicked world, with those who belong
thereto.
Lehi further saw that Laman and Lemuel ate not of the fruit of the
tree, and it gave him much sorrow.
We present a copy of a portion of an ancient Aztec map or chart.
The original map is about twenty feet in length, it was found in
Mexico more than a hundred years ago by an Italian gentleman named
Boturini.[2] On a previous page we have inserted a copy of the first
part of this map or panorama, which seems to show the departure of Lehi
from Jerusalem, his crossing some waters, his journey in the desert,
and the names of his family. In the second part we consider is yet
more clearly shown Lehi's dream. We can plainly see the tree of life,
with its twelve branches, with Lehi near by, the rod of iron that led
thereto, Sariah, Sam and Nephi partaking of the fruit; while Laman and
Lemuel are not touching it. Then the journey is continued, and we see
them all weeping over one man. This we think represents the death of
Ishmael, of which we shall speak hereafter. Above again appear the
names of the family.[3]
[Illustration: ANCIENT AZTEC CHART, SHOWING LEHI'S TRAVELS. NO. 2.]
Nephi was very desirous to have the same dreams as his father; and he
prayed earnestly to the Lord that this favor might be granted him. God
answered his prayers, and showed him many of the greatest events that
would take place in the future history of the world. For while Nephi
was pondering these things in his heart he was caught away in the
Spirit of the Lord, into an exceedingly high mountain, on which he
had never before set his foot. There the Spirit, which was in the form
of a man, showed him the things which he desired. After the Spirit left
him he was shown Jerusalem and other cities, especially Nazareth, and
therein a virgin exceedingly white and fair. While gazing upon this
scene, he beheld the heavens open, and an angel came down and stood
before him, who explained to him the various scenes that were brought
before his vision.
[Illustration: VISION OF NEPHI.]
The virgin that Nephi saw was named Mary; she was the mother of Jesus.
Next the angel showed him the virgin with the babe in her arms. The
angel also showed him the Savior; how he should be baptized of John in
the Jordan; how he went forth among the people preaching the gospel and
doing marvelous works, and how that he was taken and crucified, and
thus died for the sins of the world. Nephi further saw how the world
fought against the disciples of Christ, and how, in the end, all those
who contended against heaven and against God's servants were destroyed.
Furthermore he was shown the land of America filled with a numerous
people, who were the seed of his father. He also saw the terrible
earthquakes and devastating storms that took place on this land at the
time of the crucifixion of the Redeemer.
He saw the Savior visit this land, and how he chose twelve disciples
and here established his holy church. He saw the reign of profound
peace that continued for three generations, and also the time of awful
wickedness that followed this blessed era. And there were shown to him
the final wars in which the Nephite nation was destroyed.
Nor was this all. Like a vast panorama, the kingdoms and nations of
the Gentiles were presented to his view. He saw a man inspired by the
Spirit of God cross the great waters which separated the Gentiles from
the land on which the remnants of his father's seed dwelt, and that
this man was followed by numerous hosts of others who came out from
the nations and occupied the land. He saw the remnants of the seed of
his father, the Indians, abused, robbed and massacred by the Gentiles.
Then the war of the revolution was shown to him, the triumph of the
colonies, and the growth of the people of this land in power, riches
and pride.
And again he saw the rise of a great and abominable church which
exercised power and dominion over many peoples. It was the great
apostate Christian Church which held sway after the true gospel ceased
to exist on the earth by reason of the wickedness of mankind. Nephi
also saw the coming forth of the Book of Mormon, the establishment of
the great Latter-day work, the preaching of the gospel to Gentile and
Jew, and the final triumph of God's cause. Indeed he saw to the end of
the world and thereafter; but much that he had revealed to him he was
told not to write, as the Apostle John would have the same things shown
to him in a later day, and John would be instructed of the Lord to
write the things which he heard and saw.
FOOTNOTES:
[2] Of Boturini, Humboldt observes. "This Milanese traveler had crossed
the seas with no other view than to study on the spot the history of
the native tribes of America; but in traversing the country to examine
its monuments and make researches into its antiquities, he had the
misfortune to fall under the suspicion of the Spanish government. After
having been deprived of the fruit of his labors, he was sent in 1736 as
a state prisoner to Madrid. The king of Spain declared him innocent,
but this did not restore to him his property; and this collection *
* * lay buried in the archives of the University of Mexico; those
valuable relics of the culture of the Aztecs were preserved with so
little care that there scarcely exists at present an eighth part of the
hieroglyphic records taken from the Italian traveler."
[3] The priests of the Roman Catholic Church who visited Mexico at the
time of and soon after the Spanish conquest were struck with the great
resemblance of so large a number of the customs of the Mexican people
to those of the ancient Israelites. To account for these resemblances
they invented the theory that the devil had imitated the Lord when he
delivered the Hebrews from their bondage in Egypt, by bringing the
forefathers of the American races from their original home to this
continent with many signs and wonders. Further, that Satan had revealed
to these people a spurious or bastard gospel, as near to the true one
as was possible, in order to lead their souls to eternal perdition.
Based on this theory,--that the devil was the real god of the Indians,
Torquemeda, in his "Indian Monarchy," and others, give the following as
the translation of the opening portions of this chart:
"Although they were all of the same race and lineage, still they did
not all compose a single family, but were divided into four tribes.
* * The Azticas, therefore, quitted their country under the guidance
of Zacpaltzin and Huitzon, in the first of the first circle; for
they commenced the computation of their years from that period; and
proceeded some stages on their journey, in which they employed the
space of a year, at the end of which they arrived at a place called
Hueycolhuacan where they remained three years. In this place (they say)
the devil appeared to them in the form of an idol, declaring to them
that it was he who brought them out of the land of Aztlan, and that he
would accompany them, being their God, to favor them in everything. * *
This being the beginning of the devil's proceedings among this people,
they marched from one place to another, where there was a large and
thick tree where he caused them to stop, at the trunk of which they
made a small altar, upon which they placed an idol, for so the devil
commanded, and they sat down under its shade to eat, but whilst eating,
a loud sound proceeded from the tree, and it rent in the middle. The
Azticas, terrified at this sudden accident, considered it a bad omen,
and surrendering themselves up to affliction, terminated the repast."
CHAPTER III.
MARRIAGES IN THE COMPANY--THE LIAHONA--THE JOURNEY CONTINUED--NEPHI
BREAKS HIS BOW--DEATH OF ISHMAEL--THEY REACH THE OCEAN--NEPHI BUILDS
A SHIP--THEY CROSS THE GREAT WATERS AND REACH THE PROMISED LAND.
(I. NEPHI CHAP. 16 TO 18.)
While the two families dwelt in the Valley of Lemuel they had a
number of marriages. Zoram, Laban's servant, married Ishmael's eldest
daughter, and each of Lehi's four sons married one of her sisters. We
are not told whether Lehi's daughters were married at this time or not.
Soon after these marriages the voice of the Lord spake unto Lehi
by night and commanded him that on the morrow he should resume his
journey. When Lehi arose the next morning and went to the door of his
tent he saw a strange object lying on the ground before him. It was a
brass ball of very fine workmanship. Within this ball were two spindles
or needles, one of which pointed the way that the little company should
travel in the wilderness.
God had prepared this strange instrument or guide for them. In the days
of Moses, when he led the children of Israel out of Egypt, a pillar
of cloud by day and of fire by night moved in front of them. This the
Hebrews followed. But to Lehi he gave this Liahona, or compass, as the
ball was called; and it pointed the way they should travel. It had
one strange peculiarity, which was that it worked according to their
faith and diligence. When they kept God's law it showed them much
more clearly the way they should go than when they were careless or
rebellious.
[Illustration: ANCIENT AZTEC CHART, SHOWING LEHI'S TRAVELS. NO. 3.]
[Illustration: ANCIENT AZTEC CHART, SHOWING LEHI'S TRAVELS. NO. 4.]
Some people have confused this ball, because it is called a compass,
with the mariner's compass, that sailors use at sea to direct the
course of their ships. But there is a great difference between the two.
The Liahona pointed the way that Lehi's company should travel, while
the needle in the mariner's compass points to the north. The one showed
the way Lehi _should_ go, the other informs the traveler which way he
_is_ going. The one was specially prepared by the Lord for Lehi and
his companions, and was used through faith only; the other can be used
by all men, whether believers in the true God, pagans or infidels. At
times, also, writing would miraculously appear on the Liahona, giving
directions or reproving for sin, as the company most needed.
According to the command of the Lord the company gathered their
provisions, their tents, their seeds and other things and again started
on their long and oft-times wearisome journey. They traveled a little
east of south, and after four days again rested at a place to which
they gave the name of Shazer. Here they hunted and killed game for
food. When they had obtained enough for present use they again started,
traveling in very much the same direction, and keeping near the eastern
shore of the Red Sea.
About this time a slight accident occurred which gave cause for much
trouble and discontent. It would appear that Nephi was the chief hunter
of the company. Going out one day to slay beasts for food he broke his
bow, which was made of very fine steel. This made his brothers very
angry, for they obtained no food, as their bows had lost their springs.
Hungry, angry and dejected, they returned to their tents. They were
very much fatigued, and, like most men when hungry and tired, they
were in bad humor. Even Lehi so far forgot himself, at this time, that
he also murmured against the Lord. But Nephi, in this trying hour,
retained his trust in God. He did not murmur nor complain, but, after
having reasoned with the rest of the family, he went to work, and out
of suitable wood he made a bow, and out of a straight stick he cut an
arrow. When he had done this he went to his father, who had now humbled
himself before the Lord and sought forgiveness, and asked him where he
should go to obtain food.
Then the voice of the Lord came to Lehi and he was truly chastened
because of his murmuring. The voice said, Look upon the ball. When
he looked he was seized with fear because of the things which were
written thereon, and the rest of the family also feared and trembled
exceedingly when they read the writing.
The writing on the ball also directed Nephi to go to the top of a
certain high mountain, and there slay game for food. This he did, and
brought it with joy to the tents of his people.
We think it probable that the design near the top of the accompanying
Aztec map is intended to represent this incident; as the bird has
evidently been shot by an arrow from the hunter's bow. The lower
portion seems to show some of the many attempts made by Nephi's
brethren to slay him, when they bound him to trees in the wilderness
and otherwise abused him. Picture four is evidently a record of the
months or years occupied in the journey.
The journey was thus continued for a long time. The company would
travel for a few days, then rest and hunt, then again take up the line
of march as the compass directed. It generally guided them through the
most fertile portions of the desert. Their journeys appear to have
been frequently disturbed by the bad conduct of Laman and Lemuel and
of those who would heed them. Before long, Ishmael, who was an aged
man, died, at a place which they named Nahom. This was a cause of great
grief to his children, and a fresh excuse for Laman and his following
to murmur. They complained that they had been led into that strange
land to die of want and fatigue, and desired to go back to Jerusalem.
So hard hearted had Laman by this time become that, with others, he
formed a plot to murder his own father and his brother Nephi. But the
voice of the Lord came to them, chastened them severely for their sins,
and reproved them with such power that their hearts were softened and
they repented. After this the Lord again blessed them.
From this time the compass changed the course of their travel and they
journeyed almost directly eastward. This must have taken them across
the peninsula of Arabia to its eastern coast.
It took them eight years to make the journey, during which time a
number of children were born, including two sons to Lehi's wife. These
he called Jacob and Joseph. As they went the Lord strengthened them,
that they endured their privations and labors without fatigue. He would
not permit them to make much fire to prepare their food, but rendered
it sweet to them without cooking.
They had great joy when they came to the sea. They gave to it the name
of Irreantum, which word means many waters. The land on the coast they
called Bountiful, because of its much fruit and wild honey. While they
rested on the sea shore the Lord gave Nephi a new command. It was that
he should build a ship to carry the company across the ocean. As we may
suppose, Nephi's brothers made all kinds of fun of him when they found
he was about to try to build a ship. But this did not affect him. He
knew that God never told a man to do a thing that he did not give him
power to do. It was so in this case. The Lord revealed to Nephi all
that was necessary, and the building of the ship began.
At first Nephi's brothers would not help him in the least. They treated
him as the people did Noah when he was building the ark. They called
him a fool, and mocked him, and then threatened to throw him into
the sea. But the power of God was so strong upon Nephi that had his
brothers attempted to carry out their threat they would have withered
before him like a dried reed. As it was, when he stretched forth his
hand towards them they felt a shock, which made their whole frames
quiver. This convinced them that God was with their brother, for no man
could have such power unless God was with him. After this they went to
work and helped Nephi build the ship; and a good ship it was, the Lord
having directed the way in which it should be fashioned.
When the vessel was finished the Lord told Lehi and his people to go
on board. They took with them fruit, meat, honey, and other food in
abundance, with many other things needful for their comfort; also seeds
to plant in the soil of the promised land. Then they all embarked--men,
women and children--beginning at the eldest, down to the least. A
favorable wind sprang up and they were swiftly carried towards the
promised land. First they crossed the Indian Ocean, then the South
Pacific Ocean, and after many days reached the west coast of South
America. They landed at a point near where the city of Valparaiso, in
Chili, now stands.
But we must not forget to tell you that on the voyage they had another
of those ever-recurring outbreaks. Laman, some of the sons of Ishmael
and others, at one time, grew very merry. By and by they became
boisterous and rude. They danced and sang and talked improperly. Nephi
reproved them. This opened the old sore. They said they would not have
him for their ruler, but would do as they pleased. Then they seized and
bound him, hands and feet, so tightly that he suffered a great deal.
The result was that the Lord was angry and the compass ceased to work.
A heavy storm arose, a head wind drove them back upon the waters, the
waves threatened to engulf them, and they were all in danger of being
drowned. For three days the rebels continued stubborn in their anger;
during that time they would not loose Nephi, and every one who plead
for him or spoke in his favor was threatened with like tortures. At
last, however, the danger grew so threatening that they released him;
but his legs and arms had swollen so greatly by reason of the way in
which he had been tied that he could scarcely use them. Notwithstanding
his great weakness and suffering, as soon as he was loosed he took the
compass, and in his hands it began to work. Then the wind fell, the
storm ceased, and there came a great calm. And Nephi took charge of the
ship and guided it without further trouble, to the promised land.[4]
[‡Illustration: Ancient Hieroglyphic Chart.]
FOOTNOTE:
[4] On the opposite page we present a reduced copy of a hieroglyphic
drawing in the British Museum, representing the journey of the
forefathers of the Mexicans from Asia to this continent. The original
was first given to the world by the famous Italian traveler Gumelli
Farerri in his book entitled "Giro del Mondo." Clavigero, Humboldt and
others have endeavored to explain the meaning of this drawing. You
will notice a palm tree near a hieroglyphic which much resembles that
supposed to represent Jerusalem in the commencement of the Boturini
manuscript. This is said to signify the house of God; here the journey
began. Near by is a bird, which stands for Asia. The tradition runs
thus: Huitziton was a person of great authority amongst the Aztecs, in
Asia, who for some reason not remembered, persuaded his countrymen to
change their country. While he was thus meditating, a bird was heard
singing in a bush ti hui, ti hui, which means "let us go." "Do you hear
that?" said Zacpaltzin, "it is the warning voice of the secret Deity
to leave this continent and to find another." Therefore they started,
with those they could persuade to go with them, traveling by Tlapalan,
translated, the country of the Red Sea, and after long journeys reached
the land where the hieroglyphics leaves them.
CHAPTER IV.
THE PROMISED LAND--CHILI--ITS NATURAL PRODUCTIONS--THE DEATH OF
LEHI--HIS BLESSING ON HIS POSTERITY--PROPHECIES OF HIS ANCESTOR
JOSEPH.
(I. NEPHI CHAP. 18 TO II. NEPHI CHAP. 4.)
When the little colony, which numbered, we imagine, from sixty to
eighty souls, landed on the promised land they pitched their tents and
soon after began to till the ground. From their sowing they reaped
abundant crops. They explored the wilderness around them, and found
beasts of the forest of many kinds; also the ox, the horse, the goat
and the wild goat. In the rocks they discovered ores of gold, silver
and copper. Of the gold ore Nephi was commanded of the Lord to make
plates on which to keep the records of his people.
The description given by Nephi of the region where the colony landed
exactly corresponds with what we know of the country now called Chili;
and it was on its coast, the Prophet Joseph Smith informs us, that
the Nephites landed, and there they established their first homes.
Chili is favored with one of the finest and healthiest climates in
the world. The soil is exceedingly fertile, and the productions of
both hemispheres seem to thrive equally well there. The most delicious
fruit grows in abundance--the apple, peach, grape, strawberry, etc. Its
forests are magnificent, and furnish many kinds of beautiful wood. The
grass, in its rich meadow pastures, is often so tall and luxuriant as
to hide the cattle grazing amongst it. Chili also possesses valuable
mines, especially of gold, silver, copper and coal.
[Illustration: THE FIRST SACRIFICE ON THE PROMISED LAND.]
The people of Lehi were so few in number that they were a quiet and
solemn race, with few amusements, but with an oppressing sense
of the vastness of the land which they occupied, and of their own
insignificance. Nor was there entire peace amongst them, for Laman and
Lemuel, with others, were still fractious and turbulent.
In course of time Lehi felt that his earthly life was near its close,
for he was aged and in failing health. So he called to him his sons and
daughters and the other members of his colony, and blessed them in the
same manner as his forefather Jacob blessed his family before he died.
Lehi also prophesied many things that should happen to his posterity
after him, for he was possessed of much of the Spirit of the Lord.
After he had done this he died and was buried.
Lehi appears to have taken great pleasure in the knowledge that he
was a descendant of that Joseph who was sold by his brethren, and
afterwards carried into Egypt. In the blessing that he pronounced upon
his own son Joseph, Lehi quotes largely from the prophecies of the
former Joseph; prophecies which are nowhere given us, except in the
Book of Mormon. From them we learn that this mighty son of Jacob was
greatly favored of the Lord in having revealed to him much that related
to the future of his father's house, especially to his own posterity.
He saw the days of Moses and the work that that prophet performed; he
saw Lehi's day and his work, and, more interesting to us than all, he
saw the establishment of the kingdom of God in our day. He was told
that the prophet whom the Lord would raise up to be the leader of God's
people in the latter days would be of his seed, and the name of this
prophet, and that of his father also, would be the same as his--that is,
it would be Joseph. Many other events of great moment that are even now
taking place, were also made manifest to him by the Lord.
CHAPTER V.
THE NEPHITES AND LAMANITES SEPARATE--THE NEPHITES SEEK A NEW
HOME--NEPHI CHOSEN KING--HE BUILDS A TEMPLE--INSTRUCTS HIS
PEOPLE IN THE ARTS OF PEACE--WAR WITH THE LAMANITES--THE SWORD
OF LABAN--NEPHI'S DEATH--JACOB, HIS BROTHER, BECOMES THE CHIEF
PRIEST--JACOB'S TEACHINGS ON MARRIAGE.
(II. NEPHI CHAP. 5 TO JACOB, CHAP. 4.)
Scarcely was Lehi buried than fresh trouble arose. Laman and Lemuel,
with their friends, would not be led by Nephi. They asserted that
they were the elder brothers and theirs was the right to rule. They
would not recognize Nephi's authority, though they knew that God had
appointed him to be their leader. So, by the command of Heaven, the
two parties separated. Nephi, and those who would listen to him, moved
away, and left those who clung to Laman in possession of their first
home.
Those who went with Nephi were his own family, Zoram, Sam, Jacob and
Joseph, and their families, and some others whose names the Book of
Mormon does not give. Henceforth those who belonged to this branch of
Lehi's house were known as Nephites, after Nephi, their leader; while
those who remained with Laman were called Lamanites.
The condition of the Lamanites was now pitiable; they had cut
themselves off from the presence of the Lord, the Priesthood was
withdrawn from them, the records and scriptures were beyond their
grasp. Hatred and malice reigned supreme in their souls; they had
no inclination for the arts of peace; they were restless, cunning
and idle, whilst they sought in the wilderness the food necessary to
sustain life. Already the curse of God was falling upon them. Lest
they should appear pleasant to Nephite eyes, their fair and beautiful
skins grew dark and repulsive, their habits became loathsome and
filthy, and the same skin of darkness came upon the children of all
those who intermarried with them.
The Nephites called the new country in which they made their homes the
land of Nephi. There, Nephi by the wish of the people, became their
king, though this step was contrary to his own feelings. So greatly
was he beloved by his subjects that when he died the people called the
next king, Nephi the second, the next, Nephi the third, and so on. All
the kings were thus called Nephi, in the same way as all the monarchs
of ancient Egypt were Pharaohs, and the emperors of modern Russia are
Tzars.
One of the first things that Nephi and his people did in their new home
was to build a temple. This showed great faith and courage on the part
of so small a community. And their faith and courage triumphed, for
the temple was finished. It was built after the manner of Solomon's
Temple in Jerusalem, but it was not so large, so costly, or so grand.
Yet it was a magnificent edifice to be erected by a people so few in
number. Here the Nephites offered burnt offerings according to the law
of Moses, which they strictly observed; and Nephi consecrated Jacob and
Joseph to be priests, to officiate therein.
Nephi not only built a temple, but he taught his people to be
industrious and thrifty, honest and virtuous. He caused them to build
dwellings and other edifices, and to work in wood, iron, copper, brass,
steel, silver and gold; for there was a great abundance of precious
ores in the land in which they now dwelt.
Nephi still retained possession of the sword of Laban; and, taking
it as a pattern, he made many swords for his people to use in their
own defense should they be attacked by the Lamanites. This precaution
proved a very wise one, for in less than forty years from the time
that Lehi left Jerusalem the Lamanites had followed up the Nephites and
commenced war upon them. But the Lamanites were not successful, for
Nephi, wielding the sword of Laban with his own hands, led his people
to battle and drove back the invaders.
When fifty-five years had passed away Nephi handed the small plates
which he had made to his brother Jacob, that he might keep the sacred
records thereon. Sometime after, how long we are not told, Nephi
anointed another man to be king over his people; and then, having grown
old, he died.
Great was the love of the people for Nephi. He had been their prophet,
priest and king; father, friend and guide; protector, teacher and
leader; next to God, their all in all. He labored diligently all the
days of his life to teach the people to serve God, to believe in
Christ, to keep the laws of heaven, and to be and to do all that God's
holy law required. In all these labors his brother Jacob nobly aided
him.
When Nephi died Jacob became the chief religious teacher of the people.
He was a man of much faith and diligence, and received the word of the
Lord from time to time in great fullness, as the church needed.
We know but little of what occurred among the Nephites in Jacob's time.
The people, however, appear in some respects to have fallen into sin.
They had grown in worldly pride, and devoted far too much of their time
and energies to the search for wealth. By reason of their isolated
position, and because the Jews, their forefathers, had abused the
principle of plural marriage, the people of Lehi had been commanded
that each man should have but one wife. Some of them did not heed this
special law, but took other wives, not only without God's sanction, but
entirely contrary to his express command. Indeed they committed other
grievous sins, excusing themselves therefor by quoting the actions
of King David, and Solomon, his son. At this the Lord was greatly
displeased, and he instructed Jacob to reprove them sharply. This he
did in the temple. He re-affirmed the law that the Nephites of that
age should have only one wife; but added, in the name of the Lord of
Hosts, that if he (God) wanted to raise up a holy seed to himself, he
would command his people. This we have reason to believe, from reading
the Book of Mormon, he afterwards did, though we find therein no direct
statement on the matter.
CHAPTER VI.
THE CONDITION OF THE LAMANITES--SHEREM, THE FIRST ANTI-CHRIST--HIS
RECANTATION AND DREADFUL END.
(JACOB, CHAP. 3 TO 7.)
Whilst the early Nephites were polygamists, and, unfortunately for
them, unrighteous ones, the Lamanites were monogamists, which form of
marriage they appear to have ever after retained.
One phase of Lamanite character, originating, doubtless, in their
Israelitish ancestry, is worthy of our praise. It was the great
strength of their domestic affections, their love for their wives
and their kindness to their families. As we shall have to refer so
often to their vices, we must, in justice to them, here insert the
description of their virtues given by Jacob, the son of Lehi. He says,
"Behold, their husbands love their wives, and their wives love their
husbands; and their husbands and wives love their children; and their
unbelief and their hatred towards you, is because of the iniquity of
their fathers." Nor is there anything in this incompatible with the
ferocity of their character or their blood-thirstiness in war. In the
earlier ages of the Lamanite nationality, rigid chastity was observed
by the men as well as by the women. Indeed, it may be said that while
they manifested most of the prominent vices of semi-barbarous people,
they also possessed the virtues that such races, uncorrupted by a more
luxurious mode of life, generally show. Nor would it be consistent,
nor historically true, to give one general description and apply it to
the whole Lamanite race, for as their numbers increased the state of
society amongst them grew more complex, and we read of different grades
of civilization in their midst.
It must not be forgotten that the Lamanites occupied a much wider
extent of country than did the Nephites. In this vast area were found
people who dwelt in cities and cultivated the arts to the extent
generally found amongst races of the same grade and characteristics.
Whilst others, degraded in life and habits, roamed in the wilderness,
building no houses, forming no permanent abiding places, but wandering
from place to place, and depending for food and clothing upon the
animals they caught in the chase, the fishes that abounded in the
waters, and whatever they could steal from the hated Nephites, or
indeed of their somewhat more highly civilized fellow-countrymen.
It was in the days of Jacob that the first Nephite Anti-Christ
appeared. His name was Sherem. He openly and unblushingly taught
that there would be no Christ and that there was no necessity for an
atonement. He was a type of many who came after, and a well fitted
instrument for his evil work. Bland in manners, fluent of speech, much
given to flattery, and withal, well versed in the learning of the
Nephites, he, by his sophistries, led many astray. His success fired
his zeal and filled him with conceit. He actually sought to convert
to his views Jacob, the prophet and presiding priest of the church, a
man rich in wisdom, and the recipient of many divine revelations; one
indeed who had oft-times seen angels and heard the voice of the Lord.
In the interview that occurred between these two widely differing men,
Sherem charged that Jacob had changed the law of Moses, which was the
right way, into the worship of a being whom Jacob said should come many
hundred years hence. He added, "Now behold, I, Sherem, declare unto
you, that this is blasphemy; for no man knoweth of these things; for he
cannot tell of things to come." Thus he denied prophecy, styled good
evil, and exalted error in the place of truth.
Jacob, being filled with the Spirit of God, confounded his arguments,
brought forward the testimony of the scriptures, and proved that the
very law of Moses, on which he lay so much stress, was from beginning
to end but the type and foreshadowing of the more perfect law of the
Christ who should come.
Beaten in his arguments, Sherem fell back upon that almost universal
refuge of the false teacher. He defiantly called for a sign. A sign was
given him. The power of God came upon him and he fell stricken to the
ground. For many days he was nourished, but ineffectually. He himself
perceived that death was approaching, and with this perception gathered
in his soul all the fears and horrors of an apostate's doom. But before
his death he called the people to him and confessed his iniquity. He
denied the things he had taught, he "confessed the Christ and the power
of the Holy Ghost, and the ministering of angels." He avowed that he
had been deceived by the power of the devil, and bitterly bewailed his
condition; as the fear that he had committed the unpardonable sin, in
denying the Savior, weighed his soul down to hell. Having made these
small amends for his past iniquities, he could say no more, and gave up
the ghost.
When the people who had gathered to hear his last words, witnessed the
terrors of his death, they were softened in their hearts, the power of
God rested upon them, and they fell to the earth. The corrupt weeds he
had sown in their hearts had withered, the truth had been vindicated,
the cause of the Savior extolled, and peace and the love of God were
restored again among the people. Thus was this apostasy eradicated, and
God glorified; the Nephites of that generation from that time searching
the scriptures and cleaving unto the truth.
When Jacob grew old he gave the sacred records to the keeping of his
son Enos.
CHAPTER VII.
ENOS, THE SON OF JACOB--THE NEPHITES AND LAMANITES OF HIS DAY--HIS
TESTIMONY AND PROPHECIES.
(BOOK OF ENOS.)
In the days of Enos the struggle still continued between the Nephites
and Lamanites. The latter seem to have made it the business of their
lives to harass and annoy their more peaceful brethren. Their hatred
was fixed. They swore in their wrath that if it were possible they
would destroy the Nephites, and also their records, that they might no
longer be compelled to listen to their warnings, or be annoyed by their
appeals for peace and friendship.
The picture that Enos draws of the degradation into which the Lamanites
had fallen at this early day is a very pitiable one. He says they
were led by their evil nature that they became wild and ferocious,
and a blood-thirsty people, full of idolatry and filthiness, feeding
upon beasts of prey, dwelling in tents, and wandering about in the
wilderness with a short skin girdle about their loins, and their heads
shaven; and their skill was in the bow, and in the cimeter, and the
axe. And many of them did eat nothing save it was raw meat. This last
named practice they seem to have inherited from their fathers in the
wilderness.
On the other hand, the Nephites at this time were a rural, pastoral
people, rich in grain and fruits, flocks, and herds. They were
industrious in their habits, and committed but few serious offenses.
They observed the law of Moses, but were lacking in faith, hard to
understand gospel principles, way-ward and stiff-necked. The terrors of
the word had to be sounded in their unwilling ears more often than the
gentler strains of gospel invitation.
Enos was one of the most zealous servants of the Lord who ministered
and prophesied to the early Nephites. As the son of Jacob, he succeeded
his father in the sacred offices of priest and historian. He appears
to have inherited his father's faith, gentleness and devotion. Of his
personal life we have no particulars, but it is evident that he was a
very aged man at the time of his death. His father Jacob was the elder
of the two sons born to Lehi in the Arabian wilderness, between the
years 600 and 590 before Christ; let us place the event about 594 B. C.
Enos, in closing his record, states that one hundred and seventy-nine
years had passed since Lehi left Jerusalem. Supposing Enos was born
when Jacob was thirty years old, it would make his age one hundred and
forty-three years at the date of his writing. But we have no direct
statement either of his birth or the exact time of his death; all we
know is that when he left this earth he gave the records and the other
sacred things into the hands of his son Jarom.
One incident in the life of Enos is given us which is very interesting.
It affords a deep insight into the purity and strength of his
character. On one occasion when he went into the forest to hunt, his
whole soul was filled with thoughts of the prophecies and teachings of
his devout father, and he greatly hungered for more light regarding
eternal things. In this fitting frame of mind, surrounded by the
solitudes of the forest, he bowed before the Lord, and in prayers
long and fervent, sought his face. All day long he raised his voice to
heaven, and when the night came he did not cease. At last his steadfast
faith and godly yearnings prevailed. There came a heavenly voice of
comfort to his heart, saying:
Enos, thy sins are forgiven thee, thou shalt be blessed.
Lord, how is it done? he anxiously asked.
The answer came: Because of thy faith in Christ, whom thou hast never
before heard nor seen. And many years pass away before he shall
manifest himself in the flesh; wherefore, go to, thy faith hath made
thee whole.
Enos continued struggling with the Lord for promises in behalf of both
the Nephites and Lamanites. He received many precious assurances of
things yet to be; amongst others, that the Lord would preserve the holy
records and bring them forth unto the Lamanites in his own due time. Of
these things Enos gladly testified to the people, prophesying of the
mighty events yet in the future, and bearing record of that which he
had both seen and heard.
CHAPTER VIII.
JAROM--OMNI--AMARON--CHEMISH--ABINADOM--AMALEKI--MOSIAH--REVIEW OF
NEPHITE HISTORY FOR FOUR HUNDRED YEARS.
(BOOKS OF JAROM AND OMNI.)
The days of the prophet Jarom were neither few nor unimportant. During
the sixty years that he had charge of the holy things (B. C. 422 to
B. C. 362) the Nephites may be said to have grown from a powerful
tribe to a wealthy, though not as yet very numerous, nation. Indeed,
their numbers were far from being equal to those of the wild and
blood-thirsty Lamanites. The latter, like their descendants of today,
spent their time almost exclusively in the chase of wild animals and in
war; yet, notwithstanding their vigorous and repeated onslaughts, the
age of Jarom was to the Nephites one of marked progress in the arts of
peace.
They ceased to be entirely a pastoral people. They gave much attention
to the adornment of their homes and public buildings with fine and
curious work in wood and metal. Agriculture and manufacture received
a new impetus by the invention of various labor-saving machines,
implements and tools. Their safety from successful attack from the
Lamanites was also measurably secured by the introduction of more
perfect weapons of war, and the development of a rude system of
fortification, sufficient, however, to protect their cities and
settlements from the means of attack at the command of their foes.
Though the Nephites of this age were stiff-necked and perverse,
requiring the constant warnings of prophets to keep them from
backsliding, yet the pervading tone of their society was simple and
unaffected, and the people were generally industrious, honest and
moral. They neither blasphemed nor profaned the holy name of the Deity,
they kept sacred the Sabbath day, and strictly observed the law of
Moses. Their prophets, priests and teachers not only instructed them
in this law, but also expounded the intent for which it was given, and
while so doing, directed their minds to the coming of the Messiah,
in whom they taught the people to believe as though he had already
come. These pointed and constant teachings preserved the Nephites from
destruction, by softening their hearts and bringing them to repentance,
when war, wealth or pride had exerted its baneful influences.
Shortly before Jarom died he delivered the sacred plates to his son
Omni. Omni kept them for about forty-four years and then handed them
to his son Amaron; who in turn transferred them to his brother Chemish.
Chemish, when his end drew near, placed them in the hands of his son
Abinadom, who afterwards gave them in charge of his son Amaleki.
It is very little that we know of the history of the Nephites from the
death of Jarom to the time of Amaleki, a period of about one hundred
and fifty years. The political records of the nation were engraved on
other plates, which were kept by the kings, and as there was little
that the ecclesiastical historians felt it necessary to write beyond
what Nephi and Jacob had written, their records are very short. From
what little we can glean from these writings it is evident that during
this era the Nephites had frequent wars with the Lamanites, in many
of which they suffered severely. The Lord permitted these wild sons
of the wilderness to be a constant scourge to the people of Nephi
when they turned away from him; and we fear that the seasons were not
unfrequent when they had to be reminded of their duty in this terrible
way. It also seems probable that, to avoid the constant incursions of
the warriors of the house of Laman, the Nephites had more than once
forsaken their homes and retired farther northward into the wilderness.
We judge this from the fact that in the days of Amaleki, the land of
Nephi appears to have been in or near the region we call Ecuador, a
country far distant from the place where Lehi's colony first landed;
and it is scarcely consistent with the narrative of the Book of Mormon
to believe that Nephi and his little band, when they first separated
from their brethren, made a journey of so many hundreds of miles before
they established their homes. Then the very fact that the Lamanites
almost immediately began to harass them in the new land which they
occupied is strong evidence that their first removal was not so distant
but that these enemies could, without great difficulty, reach them, a
thing that would have been almost impossible if they had gone directly
to the far distant region of Ecuador.
We now come to the days of the first Mosiah. But before relating the
story of his life and reign we will briefly summarize what we know of
the history of the Nephites during the first four hundred years of
their national existence.
They were governed by kings who were the direct descendants of Nephi.
These kings were, as a rule, righteous men and wise rulers. The law of
Moses was strictly observed, and other good and just laws were enacted
to regulate those matters which the Mosaic laws did not touch.
The Nephites multiplied greatly, and also grew exceedingly rich in the
wealth of this world; while their artisans and mechanics were very
expert in the arts and manufactures. They also spread abroad on the
face of the land of Nephi and were much scattered.
The Lamanites followed them from the land of their first possession,
and were constantly harassing them by incursions and invasions, which
led to numerous and bloody wars. These were sometimes very disastrous
to the Nephites.
Spiritually, the Nephites had many seasons of faithfulness to God
when they listened to and obeyed the words of his prophets; and,
unfortunately, they had also many seasons of apostasy, at which times
the judgments of God fell upon them; the Lamanites being often used by
him as a sharp instrument to bring them to repentance and reformation.
CHAPTER IX.
CAUSES THAT LED TO THE MIGRATION FROM THE LAND OF NEPHI--THE
PEOPLE OF ZARAHEMLA--MULEK AND HIS COLONY--THE FUSION OF THE TWO
NATIONS--MOSIAH MADE KING--HIS HAPPY REIGN.
(BOOK OF OMNI.)
Mosiah resided in the land of Nephi, and lived there as near as we can
discover during the latter half of the third century before Christ.
Whether he was originally a prophet, priest, or king, the historian
(Amaleki) does not inform us. Most certainly he was a righteous man,
for the Lord made choice of him to guide the obedient Nephites from
their native country to a land that he would show them.
The causes that led the Lord to make this call upon the Nephites are
not stated, but some of them can be easily surmised. Amongst such we
suggest that:
The aggressive Lamanites were constantly crowding upon them, ravaging
their more remote districts, entrapping and enslaving the inhabitants
of the outlying settlements, driving off their flocks and herds, and
keeping them in a constant state of anxiety and dread, which hindered
their progress and stayed the growth of the work of God. The Lord
therefore led them to a land of peace.
Again, this course of events, continued for so long a period, had
caused much hard-heartedness and stiff-neckedness in the midst of the
Nephites. Some of the people had remained righteous, some had grown
very wicked. To separate these classes the Lord called the faithful and
obedient to follow Mosiah to another land.
For a third reason: there was a portion of the house of Israel, a
few hundred miles to the north, entirely unknown to their Nephite
brethren. These people had sunk very low in true civilization; they
were so degraded that they denied the being of their Creator, they had
had many wars and contentions among themselves; they had corrupted
their language, had no records nor scriptures, and were altogether in
a deplorable condition. To save and regenerate this branch of God's
covenant people, Mosiah and his people were led to the place where they
dwelt.
Few are the words and brief is the statement made by Amaleki regarding
this great migration under Mosiah. We are altogether left to our
imagination to picture the scenes that occurred at this division of a
nation.
Imagine the conflict that perplexed many a heart between the appeals
of love and faith, between duty and affection, when the old homes had
to be deserted, when families had to be parted, and the one stern,
uncompromising feeling of duty to the right and devotion to God had to
be the all-controlling sentiment. Nor can we tell how many, preferring
home, kindred and friends, and the endearments and associations of
their native land, faltered and tarried behind, whilst the faithful
started on their journey northward into the untrodden wilderness. Nor
are we told what afterwards became of those who allowed the allurements
of the world to prevail. It is most probable that they united with
the Lamanites, were absorbed into that race, and, like them, became
darkened, blood-thirsty and savage. Neither do we know the proportion
to the whole population of those who left with Mosiah and those who
stayed behind.
The Nephite evacuation of the cities built in the land of Nephi no
doubt had a beneficial effect on those portions of the Lamanite race
that took possession of them. They thereby became acquainted with some
of the comforts and excellencies of civilization, and, though very
slow to learn, their experience at this time laid the foundation for a
slight advance of the arts of peace in their midst, and from this time
we read of two classes of this people, the one living in cities, the
other roaming in the wilderness.
Mosiah gathered up the willing and obedient and, as directed by the
Lord, started on the journey.
Whither they were going they understood not, only they knew that the
Lord was leading them. Like their forefathers under Moses, when in
the wilderness of Sinai, they were taught continually by the word of
Jehovah and were led by his arm. With preachings and prophesyings they
crossed the wilderness and passed down into the land of Zarahemla.
On the west bank of the river Sidon the people of Mosiah found a
populous city of whose existence they had never before heard. Its
people were a semi-civilized and irreligious race, speaking a strange
language, and with many habits and customs different from those of the
new comers.
The meeting must have been a perplexing one to both people. Heretofore
both had considered themselves the owners of the whole continent. Now
they were brought face to face, but unable to understand each other by
reason of their different modes of speech. We often read in history of
the irruption of an inferior or more barbarous race into the domains of
one more highly civilized, but it is seldom, as in this case, that the
superior race moves in a body, occupies the country, and unites with
the less enlightened people. It is probable that the first feelings of
the old settlers were akin to awe and dismay as they learned of the
hosts of the invaders that were marching upon them; but these feelings
were soon soothed and an understanding arrived at by which the two
people became one nation. Though the Book of Mormon gives us no details
on this point, we are forced to the conclusion that this arrangement
could not have been effected without the direct interposition of
heaven, by and through which both people were brought to a united
purpose and common understanding.
[Illustration: THE JEWS LED AWAY TO CAPTIVITY.]
When the Nephites began to comprehend the language of their new fellow
citizens, they found that they were the descendants of a colony which
had been led from Jerusalem by the hand of the Lord in the year that
that city was destroyed by the king of Babylon (say B. C. 589). In that
little colony was a child named Mulek: he was the only son of king
Zedekiah who had escaped the fury of the Babylonish monarch. After
wandering in the wilderness, they were brought across the great waters
and landed in the southern portion of the North American continent,
and in after years moved southward to the place where they were
discovered by Mosiah and his people. At this time their king or ruler
was named Zarahemla (about B. C. 200). He was a descendant of Mulek,
and consequently of the tribe of Judah and of the house of David. The
reason assigned for their departure from the worship of the true God,
their degradation and the corruption of their language, was that their
forefathers brought from their ancient home in Palestine no records or
copies of the holy scriptures to guide and preserve them from error in
their isolated land of adoption.
When the two races joined, it was decided that Mosiah should be the
king of the united people, though the Nephites were then the less
numerous. This arrangement probably grew out of the fact that though
less in numbers they were the most civilized, and being worshipers of
the God of Israel they would not willingly submit to be ruled by those
who had no knowledge of his laws.
The education of the people of Zarahemla to the standard of the
Nephites, and the work of harmonizing the two races, were not the task
of an hour. It required much wisdom, patience and faith. Mosiah gave
stability to the new kingdom by his own virtues and wise example, by
the just laws he established, and by placing the service of the Lord
before all earthly considerations. It is evident that he built a temple
in the new land, as its existence is particularly mentioned in the days
of his son, king Benjamin, and as the people observed the law of Moses
in the matter of sacrifices and offerings, a temple would be one of the
very first necessities to enable them to carry out the requirements
of their religion. But to the forms, types, shadows and ceremonies of
the Mosaic law were added gospel principles, with a clear and definite
understanding of the coming and divine work of the Messiah, all of
which is very evident in the instructions given to their subjects by
Mosiah's two successors.
Mosiah was not only a divinely inspired leader and king, but he was
also a seer. Whilst reigning in Zarahemla a large engraved stone
was brought to him, and by the gift and power of God he translated
the engravings thereon. They gave an account of the rise, fall and
destruction of the great Jaredite nation, from the days of its
founders, who came out from the Tower of Babel, to the time of their
last king, Coriantumr, who himself was discovered by the people of
Zarahemla and lived with them nine moons.
When Mosiah died he was succeeded by his son Benjamin.
CHAPTER X.
THE REIGN OF KING BENJAMIN--THE PROGRESS OF HIS PEOPLE--HIS LAST
GREAT SPEECH--HE ESTABLISHES THE CHURCH OF CHRIST--ALL THE PEOPLE
COVENANT WITH GOD--MOSIAH II. ANOINTED KING.
(MOSIAH CHAP. 1 TO 6.)
A mighty man in the midst of Israel was Benjamin, the son of Mosiah.
Blessed were the people over whom he reigned, for he governed them in
righteousness, and for their welfare he labored with all the might of
his body and every faculty of his soul. Holy and pure in his individual
life, he was ministered to by angels, and was the frequent recipient of
revelations from on high.
The reign of Benjamin was a long one; he died at a very advanced age.
Some time during this period, the aggressive Lamanites, not content
with occupying the land of Nephi, actually followed the Nephites into
the land of Zarahemla and invaded that also. The war was a bloody one.
King Benjamin led his forces, armed with the historic sword of Laban,
(which appears to have been handed down from monarch to monarch from
the days that Nephi first wielded it,) and with his own strong arm slew
many of the enemy. Benjamin was ultimately successful in driving the
invading hosts out of all the regions occupied by his people, with a
loss to the Lamanites of many thousand warriors slain.
The reign of Benjamin was also troubled with various religious
impostors, false Christs, pretended prophets, etc., who caused apostasy
and dissensions among the people, much to the sorrow of the good king.
However, by the aid of some of the many righteous men who dwelt in his
dominions, he exposed the heresies, made manifest the falsity of the
claims of the self-styled Messiahs and prophets, and restored unity of
faith and worship among his subjects; and where these innovators had
broken the civil law, they were arraigned, tried, and punished by that
law. It must not be forgotten that freedom of conscience was absolutely
protected among the Nephites, and even the civil law was administered
with great mercy in the days of these kings. In his last great speech
to his people, Benjamin reminded them of the justice and clemency
with which he had caused the law to be administered, how none of them
had been arbitrarily cast into prison or otherwise punished, but only
for actual proven violations of the law. He also reminded them how
he, their king, had labored with his own hands to defray the expenses
of royalty, in order that they might not be ground down by excessive
taxation. No wonder that he was so greatly loved and his name held in
such high reverence by his people. Recorded history scarcely affords
such another instance of kingly humility and regard for the welfare of
his people.
We may presume that the original inhabitants of Zarahemla, just
awakening to a newness of religious life, were particularly subject
to the influences brought to bear by impostors. They had but lately
learned the mysteries of the plan of salvation and of the coming of
the Messiah to dwell among men. The glory and beauty of this Divine
advent filled their new-born souls with joyous hope. Looking forward
for the arrival of that happy day, with their first love undiminished
and their zeal unslackened, they were especially open to the deception
of those who cried, Lo, the Christ is come! or, Behold, a great prophet
hath arisen! To this peculiar phase of spiritual condition in the midst
of the lately consolidated races in the land of Zarahemla, we may
attribute the frequency with which false prophets troubled the reign of
Benjamin.
There was another class who, moved by the spirit of unrest, were a
source of perplexity to the king. They were those who, having left the
land of Nephi with the righteous, still permitted their thoughts and
affections to be drawn toward their former homes and old associations.
Like Lot's wife, these Nephites were ever longing for that which they
had left behind. The natural consequence was that they were constantly
agitating the idea of organizing expeditions to visit their old homes.
The first of these that actually started, of which we have an account,
was led by an austere and blood-thirsty man. When they approached the
land of Nephi, a great dissension arose in the company. The leader and
some others desired to attack, and if possible, destroy the Lamanite
inhabitants, but others, seeing that there was good amongst them,
desired to make a treaty with them. This division of feeling led to
a disastrous battle, in which the members of the expedition fought
against each other with such fury that they ceased not to contend until
all were slain except fifty men, who, in shame and sorrow, returned
to Zarahemla to recount the miserable end of their venture. Yet some
remained unsatisfied, they were still over-zealous to inherit the land
of their forefathers, and, under the leadership of a man named Zeniff,
another company started on the ill-advised journey. Nothing was heard
from them while Benjamin reigned.
When king Benjamin was well stricken with years, the Lord directed him
to consecrate his son Mosiah as his successor on the Nephite throne.
Feeling that age was impairing his energies he directed his son to
gather the people together at the temple that had been erected in
Zarahemla, and he would then give them his parting instructions. (B.
C. 125.) Agreeable to this call the people gathered at the temple, but
so numerous had they grown that it was too small to hold them. They
also brought with them the firstlings of their flocks that they might
offer sacrifice and burnt offerings according to the Mosaic law. As the
assembled thousands could not get inside the temple they pitched their
tents by families, every one with its door towards the building, and
the king had a tower erected near the temple from which he spake.
The teachings of king Benjamin at these meetings were some of the most
divine and glorious ever uttered by man. He preached to them the pure
principles of the gospel--the duties which men owe to their God and to
their fellows. He also told them how he had been visited by an angel,
and what wondrous things that angel had shown him concerning the coming
of the God of Israel to dwell with men in the flesh. So great were
the things that this angel revealed and king Benjamin repeated to the
people that we think it best to give his own words. They are:
"For behold the time cometh, and is not far distant, that with power,
the Lord Omnipotent, who reigneth, who was, and is from all eternity to
all eternity, shall come down from heaven, among the children of men,
and shall dwell in a tabernacle of clay, and shall go forth amongst
men, working mighty miracles, such as healing the sick, raising the
dead, causing the lame to walk, the blind to receive their sight and
the deaf to hear, and curing all manner of diseases. And he shall
cast out devils, or the evil spirits which dwell in the hearts of the
children of men. And lo, he shall suffer temptations, and pain of body,
hunger, thirst and fatigue, even more than men can suffer, except it be
unto death; for behold, blood cometh from every pore, so great shall be
his anguish for the wickedness and the abominations of his people.
"And he shall be called Jesus Christ, the Son of God, the Father of
heaven and earth, the Creator of all things, from the beginning; and
his mother shall be called Mary. And lo, he cometh unto his own, that
salvation might come unto the children of men, even through faith on
his name; and even after all this they shall consider him a man, and
say that he hath a devil and shall scourge him and shall crucify him.
And he shall rise the third day from the dead; and behold he standeth
to judge the world; and behold all these things are done, that a
righteous judgment might come upon the children of men."
When Benjamin had made an end of speaking the words which had been
delivered to him by the angel, he observed that the power of his
testimony had so worked upon the Nephites that they, in the deep sense
of their own unworthiness, had fallen to the ground. And they cried out
confessing their faith in the coming Messiah, and pleading that through
his atoning blood they might receive the forgiveness of their sins,
and that their hearts might be purified. After they had lifted their
deep-felt cry to heaven, the Spirit of the Lord came down upon them,
and because of their exceeding faith they received a remission of their
sins.
Their inspired ruler then continued his discourse. He enlarged therein
on the truths of the atonement and other soul-saving doctrines. Having
finished his address he sent amongst his hearers to know if they
believed and accepted the heavenly truths he had been teaching. Great
was his joy when he found that they not only believed, but, because
of the workings of the Spirit of the Lord in their hearts, they knew
of their truth. Still more, the Holy Spirit had wrought such a change
within them that they had no more disposition to do evil, but to do
good continually. The visions of eternity were opened to their minds,
their souls were filled with the spirit of prophecy, they longed to
serve the Lord with undivided hearts, and declared themselves willing
to make a covenant with him to keep his commandments and do his will
the remainder of their days.
The king then gave them a new name, because of the covenant they
desired to make, which thing he had greatly desired. The name they
were to bear for ever after was the name of Christ, which should never
be blotted out except through transgression. Thus was established the
first Christian church in Zarahemla (B. C. 125), for every soul who
heard these teachings (except the very little children who could not
understand) entered into this sacred covenant with God, which most of
them faithfully observed.
King Benjamin's truly royal work was now done. He had lived to bring
his people into communion with their Creator, his spirit was full of
heavenly joy, but his body trembled under the weight of many years. So
before he dismissed the multitude he consecrated his son Mosiah to be
their king, appointed priests to instruct the people in the ways of the
Lord, and, with his patriarchal blessing, dismissed his subjects. Then
according to their respective families they all departed for their own
homes.
Mosiah now reigned in his father's stead, whilst Benjamin, beloved
and honored, remained yet another three years on the earth before he
returned to the presence of his Father in heaven.
CHAPTER XI.
ZENIFF RETURNS TO THE LAND OF NEPHI--HIS TREATY WITH THE
LAMANITES--THE PROSPERITY OF THE PEOPLE OF ZENIFF--THE TREATY
BROKEN--WAR--PEACE AND WARS AGAIN--THE DEATH OF ZENIFF--NOAH'S
WICKED REIGN--HIS WARS WITH THE LAMANITES--THE PROPHET ABINADI--HIS
TERRIBLE MESSAGE OF GOD'S WRATH--HE IS MARTYRED--ALMA--HE PLEADS FOR
ABINADI--IS CAST OUT--FLEES TO THE PLACE OF MORMON.
(MOSIAH CHAP. 7 TO 18.)
Before proceeding with the story of king Mosiah's reign, we will return
to the land of Nephi, and learn how matters are progressing there. It
will be recollected that during the reign of king Benjamin a company
started from Zarahemla to return to the old home of the Nephites. Their
leader's name was Zeniff. What became of him and them was a question
that was never answered during Benjamin's lifetime.
Zeniff and his people, having left Zarahemla, traveled southward
towards the land of Nephi. The blessings of the Lord were not greatly
with them, for they did not seek him nor strive to do his will. In
the wilderness they lost their way, and suffered from famine and many
afflictions; but after many days they reached the neighborhood of the
city of Lehi-Nephi, the former home of their race. Here Zeniff chose
four of his company, and accompanied by them went to the king of the
Lamanites. This monarch received them with the appearance of kindness.
He made a treaty with them, and gave them the lands of Lehi-Nephi and
Shilom to dwell in. He also caused his own people to remove out of
these cities and the surrounding country that Zeniff's people might
have full possession. The king of the Lamanites was in reality not as
friendly as he pretended to be. His object was to get the industrious
Nephites to settle in the midst of his people, then by his superior
numbers to make them his slaves; for his own subjects were a lazy,
unprogressive race.
As soon as Zeniff and his followers occupied their new possessions
they went to work to build houses and to repair the walls of the city;
for the idle Lamanites had suffered them to fall into decay. They also
commenced to till the ground, and to plant all manner of seeds of
grain, vegetables and fruit therein. Soon, through their thrift and
industry, they began to prosper and multiply. This caused king Laman
to grow uneasy. He desired to bring them into bondage that his people
might reap the benefits of the labors of the Nephites. But they were
growing so rapidly that he feared that if he did not soon put a stop to
their increase they would be the stronger of the two people. To prevent
this he began to stir up the hearts of his people in anger against the
Nephites. He succeeded so well that in the thirteenth year of Zeniff's
reign in the land of Lehi-Nephi a numerous host of Lamanites suddenly
fell upon his people, while they were feeding and watering their
flocks, and began to slay them. They also carried off some of their
flocks, and the corn from their fields.
Those of the Nephites who were not slain or overtaken fled to Zeniff.
As quickly as he could he armed his people with bows and arrows, swords
and cimeters, clubs and slings, and with such other weapons as they
could invent. Thus armed they went forth in the strength of the Lord to
meet the enemy, for in their hour of peril they had cried mightily unto
him, and he heard their cries and answered their prayers.
Thus strengthened they met their foes. The battle was an obstinate and
a bloody one. It lasted all day and all night. At last the Lamanites
were driven back with a loss of 3043 warriors, while the people of
Zeniff had to mourn the death of 279 of their brethren. After this
there was peace in the land for many years.
During this time of peace Zeniff taught his people to be very
industrious. He caused his men to till the ground and raise all kinds
of fruit and grain. The women he had spin and make cloth for clothing,
fine linen, etc. In this way for twenty-two years they prospered and
had uninterrupted peace; but at the end of that period the Lamanites
again came up to war against them.
At this time the old king Laman died, and his son succeeded him upon
the throne. Like many young men, he desired to distinguish himself in
war. So he gathered a numerous host of the Lamanites and having armed
them in the same manner as the Nephites, he led them to the north of
the land of Shemlon, which lay by the side of the land of Nephi-Lehi.
The warriors of the Lamanites were at this era a strange sight to look
upon. Their heads were shaven, the only covering of their bodies was
a leathern girdle around their loins, otherwise they were naked. Their
arms were bows, arrows, slings, swords, etc.
When Zeniff learned of the approach of young king Laman's armies, he
caused the women and children of his people to hide in the wilderness;
but every man, young or old, who was able to bear arms was placed in
the ranks to go out against the foe. Zeniff himself was then an aged
man, but he still continued to command his forces and to lead them in
person to battle. But before doing so he recounted to his soldiery the
history of the two peoples, stimulated them to valor by showing them
that in this contest they were in the right; then calling upon them to
put their trust in God, he led them to the onset. Strengthened by the
faith Zeniff had renewed in their hearts, the Nephites gained a great
victory; and so numerous were the slain of the Lamanites that they
were not counted. After this there was peace again in the land, which
continued all the remaining days of Zeniff. Shortly after this he died,
and, unfortunately for his kingdom, chose for his successor an unworthy
son, named Noah, who drew the people into many sins and ruled with such
folly and weakness that they fell an easy prey to the ever-watchful foe
that everywhere surrounded them.
King Noah did not walk in the ways of his father, for he was a very
wicked man. He was filled with lust and cruelty, and ruled his people
with a tyrant's hand. He removed the good priests who had been
consecrated by his father, and placed corrupt men, of his own stamp, in
their stead. Then he lay heavy taxes upon the people, even one-fifth
of all they possessed, whether it was gold or silver, grain or fruit,
flocks or herds. These taxes he wasted upon himself and his priests,
upon his wives and concubines, and the harlots with whom the priests
consorted. Noah also built a very grand palace in Lehi-Nephi for his
own comfort, and spent much in lavishly ornamenting the temple in that
city. Near the temple he erected a very high tower, so high that any
one standing on its top could see all over the surrounding country. He
also did much building in the land of Shilom, and there erected another
high tower. Furthermore, he planted many vineyards and made his people
a drunken race. All this he did with the riches which he ground out of
his tax-burdened subjects.
How different was his course to that of the righteous Benjamin, who
was at that time reigning in Zarahemla! We can scarcely conceive of
two men more different in habits and character. The great care of the
one was to serve God and benefit his people, the other had no other
thought than to gratify his own desires and live for his own pleasure,
no matter how much pain or suffering it caused his fellow-men.
Again the Lamanites attacked the Nephites while engaged in their
labors, killed many and drove off their flocks. King Noah then set
guards around the land, but in such small numbers that they were
destroyed. He finally sent his armies and drove the Lamanites away.
This victory made him and his people conceited and boastful, and
developed in them a delight in shedding the blood of the Lamanites.
At this time a prophet, named Abinadi, appeared among them, and
predicted that they would be brought into bondage unless they repented
of their wickedness. The king and the people were very angry with
Abinadi, and sought to take his life. Two years after he came among
them in disguise. This time he uttered, in the name of the Lord, very
terrible prophecies against Noah and his people. He told them that they
should go into bondage to their enemies, that they should be smitten
like dumb beasts and be slain. That vultures and dogs should devour
their carcasses. That famine and pestilence should come upon them, and
hail and insects should destroy their crops. And in the end, if they
did not repent, they should be utterly destroyed. All of which was
fulfilled in a very few years.
Abinadi was one of the greatest of prophets; he was filled with the
Holy Ghost, but the people would not heed him, and the more he exposed
their iniquities the more furious raged their anger against him.
Neither did they believe his words; in their own opinion they were
everything that was good. They were mighty in their own strength, and
unapproachably wise in their own conceit. Never, if you could believe
them, had a better, more valiant, more innocent people lived. Filled
with this spirit of self-conceit they took Abinadi, bound him, and
hurried him, with railing accusations, before the king. There the
priests began to cross-question him, that they might confuse him and
cause him to say something that would give them a pretext for slaying
him. This conduct was providentially turned to the glory of God and to
the good of many souls. It gave Abinadi the chance in turn to question
his accusers, by which he showed their deceit and iniquity; and it also
enabled him to explain many of the principles of the gospel of life
and salvation. His teachings pricked the hearts of a few, while they
more greatly enraged the greater number. Particularly did he impress
upon their minds the great truth that Christ should come, and quoted
the words of Isaiah and other Hebrew prophets to sustain his words.
His teachings are among the strongest and plainest that any of the
scriptures record, and should be read by all who desire to become fully
acquainted with the truths of Divine love and mercy for fallen humanity.
These doctrines were, however, exactly what Noah's infidel priests
did not want. They charged Abinadi with having reviled the king, and
on this charge obtained Noah's consent for his execution. So Abinadi
was cruelly tortured and burned to death by his fellow-citizens in the
sin-stained city of Lehi-Nephi. How strange that a people could so
quickly grow wicked! In Zeniff's reign they kept God's laws, if only
after a fashion, but in Noah's days, led by his bad example, they sank
to the depth of shedding innocent blood, and taking the life of one who
had done them no wrong, but whose only fault lay in reproving them for
their sins, and in striving to teach them repentance and the road to
heaven.
Abinadi's last words were very terrible in their prophetic
denunciations. When the flames began to scorch him he cried out:
Behold even as ye have done unto me, so shall it come to pass that
thy seed shall cause that many shall suffer, even the pains of death
by fire; and this because they believe in the salvation of the Lord
their God. And it will come to pass that ye shall be afflicted with all
manner of diseases because of your iniquities. Yea, and ye shall be
smitten on every hand, and shall be driven and scattered to and fro,
even as a wild flock is driven by wild and ferocious beasts. And in
that day ye shall be hunted, and ye shall be taken by the hands of your
enemies, and then ye shall suffer, as I suffer, the pains of death by
fire. Thus God executeth vengeance upon those that destroy his people.
O God, receive my soul.
But all the people did not in their hearts consent to this great crime.
One among them especially, whose name was Alma, confessed to the truth
of Abinadi's words. He knew that the grave charges the prophet made
were true. He was a young man, one of Noah's priests, and when the
clamor was highest for Abinadi's death, he went to the king and plead
in Abinadi's behalf. This so angered Noah that he had Alma cast out of
his presence, and then sent his servants after the young priest to slay
him. Alma, however, hid from his pursuers, and, during his concealment,
wrote the words he had heard Abinadi speak, which teachings now form
one of the most important of the doctrinal portions of the Book of
Mormon.
The power and importance of Abinadi's teachings had sunk deep in the
heart of Alma; he not only realized their truth, but he comprehended
their saving value. The first lesson they impressed upon his mind was
the necessity of his own repentance. This he did sincerely; and then
began to teach the same lesson to others. For fear of the king he did
not do this openly, but secretly as opportunity permitted.
Alma's preaching of God's holy word was not without fruit. Many
received the truth with joy. These gathered to a convenient spot on
the borders of the wilderness, but not far off their city. This place
was called Mormon. It was admirably suited for a hiding-place, having
been formerly infested by ravenous beasts, and as such was dreaded
and avoided by the people. Near by was a thicket or forest of small
trees, in which the gospel believers could hide should they be pursued
by the king's servants; here also was a fountain of pure water, most
excellently adapted for the purposes of baptism. Here was this holy
rite first administered, and here was the church of Christ organized.
How different the circumstances of its organization to those which
attended the same event in the land of Zarahemla, under king Benjamin,
of which we have already spoken.
CHAPTER XII.
THE WATERS OF MORMON--ALMA, HELAM AND OTHERS BAPTIZED THEREIN--THE
CHURCH ORGANIZED--THE KING WARNED--HE SENDS TROOPS--ALMA AND HIS
PEOPLE FLEE TO THE LAND OF HELAM--THEY BUILD A CITY.
(MOSIAH CHAP. 18 AND 23.)
The first to go down into the waters of Mormon for baptism were Alma
and a fellow-believer named Helam. When they entered the water Alma
lifted his voice in prayer, and besought the Lord for his Holy Spirit.
This blessing having been bestowed, he proceeded with the sacred
ordinance. Addressing his companion, he said, Helam, I baptize thee,
having authority from the Almighty God, as a testimony that ye have
entered into a covenant to serve him until you are dead as to the
mortal body; and may the Spirit of the Lord be poured out upon you; and
may he grant unto you eternal life, through the redemption of Christ,
whom he has prepared from the foundation of the world. Having said
these words, both Alma and Helam were buried in the water, from which
they came forth rejoicing, being filled with the Holy Spirit.
Others, to the number of two hundred and four souls, followed Helam
into the waters of baptism, but in none of these cases did Alma again
bury himself beneath the wave, but only the repentant believer. From
this time we may date the organization of the Church of Jesus Christ
in that land, and henceforth its members assembled for worship and
testimony once a week.
Notwithstanding the care and secrecy with which the members of the
church acted, Noah soon discovered that there was some hidden movement
among his subjects, and by the help of his spies he discovered what
was taking place at Mormon. Making the tyrant's usual excuse, that the
Christians were in rebellion against him, he sent his armies to capture
and destroy them. But a greater than he stretched forth his arm to
preserve his people. The Lord warned Alma of the king's intentions, and
by divine direction he assembled his people, (some 450 souls,) and they
gathered their flocks and herds, loaded up their grain, provisions and
other supplies, and departed into the wilderness.
Being strengthened by the Lord, notwithstanding that they were impeded
by their flocks and families, the pilgrims traveled with sufficient
rapidity to escape the pursuing forces of king Noah, who were
reluctantly compelled to return to the land of Nephi without having
accomplished the object of the expedition. At the end of eight days
Alma's company ceased their flight, and settled in a very beautiful and
pleasant land where there was an abundant supply of pure water. We have
no direct information with regard to the course taken by this colony,
but it is evident from the details of their later history that the new
settlement lay somewhere between the lands of Nephi and Zarahemla,
though possibly somewhat aside from the most direct route. We think it
far from improbable that it was situated at the head waters of some one
of the numerous tributaries to the Amazon that take their rise on the
eastern slope of the Andes.
The colonists, whose industry is especially referred to by the inspired
historian, immediately set to work to till the soil and build a city.
The city, with the surrounding territory, they named the city and
land of Helam. Now that they were established as a separate people,
independent of both Lamanite and Nephite princes, they desired a
form of government and requested Alma to be their king. This honor
he declined. He rehearsed to them the history of their fathers; he
pictured to them the infamies of king Noah's reign; he showed them
how a wicked ruler could lead his subjects into all manner of evil,
and how such things led to bondage; and, on the other hand, how much
better it was to have the Lord as their king and ruler, and to be
guided by his servants under his inspiration. This counsel the people
wisely accepted. Alma, though not bearing the title of king, acted as
their leader, as their high priest and prophet, and as the mouthpiece
of Heaven whenever God's holy word was graciously given them. In
this happy state the people of Helam continued for some years, the
Lord greatly prospering them and crowning their labors with abundant
increase. Nevertheless, the Lord saw fit to chasten this devoted
people, and to try their patience and their faith, of which trial and
its results we shall have more to say as we proceed with our story.
[Illustration: THE LAND OF HELAM.]
We must leave Alma and his people for a time and return to king Noah.
CHAPTER XIII.
KING NOAH'S SUBJECTS REBEL--GIDEON--THE LAMANITES INVADE
LEHI-NEPHI--THE NEPHITES RETREAT--A PART SURRENDER--THE NEW TERMS
OF PEACE--NOAH IS BURNED TO DEATH--LIMHI MADE KING--NOAH'S PRIESTS
ESCAPE--THEY SEIZE SOME LAMANITE MAIDENS--ANOTHER WAR--THE NEPHITES
VICTORIOUS--THE KING OF THE LAMANITES WOUNDED--MUTUAL EXPLANATIONS.
(MOSIAH CHAP. 19 AND 20.)
Soon after the return of Noah's army from their unsuccessful attempt
to capture Alma and his people, a great division grew up amongst that
monarch's subjects. They were heartily tired of his tyranny and his
debaucheries. One of those most dissatisfied was an officer of the
king's army named Gideon. We have no reason to believe that he was at
that time a wicked man though he did rebel against the king, but rather
that he was a good, pure and wise man, for in after life he proved that
he possessed all these virtues. In the disturbances that now arose
between Noah and his people Gideon sought to slay the king. But Noah
fled to the tower near the temple in the city of Lehi-Nephi. Thither
Gideon, sword in hand, quickly followed. The king mounted to the top,
and there his eye accidentally caught sight of an army of Lamanites in
the land of Shemlon. In the terror caused by this unexpected sight, he
appealed to Gideon's patriotism and besought him to spare him. Not that
the king cared for his people, but he made this excuse for pleading for
his own life. Gideon consented, and Noah in mortal terror ordered his
people to flee into the wilderness from before the advancing hosts of
the Lamanites.
The people obeyed their king's command, and with their wives and
children fled into the wilderness. But the forces of the Lamanites,
unencumbered by women and children, soon overtook them. Then the coward
king commanded the men to continue their flight and leave their wives
and children to the mercy of the enemy. Some obeyed and fled, others
would not, but preferred to stay and perish with those to whom they
were the natural protectors. Those who stayed, in the agony of their
terror when the Lamanites drew near, sent their fair daughters to
plead with their enemies for their lives. This act saved them. For the
dark-skinned warriors of Laman were so charmed with the beauty of the
women that they spared all their lives. Yet they took them captives,
carried them back to Lehi-Nephi, and gave them permission to retain
that land, but under some very hard conditions. These conditions were
that they should surrender king Noah into the hands of the Lamanites,
and deliver up one-half of everything they possessed, and continue this
tribute of one-half of their property year by year.
Gideon now sent men to search for Noah that he might be delivered up
to the Lamanites. They found that the men who were with Noah, being
ashamed of their cowardly flight, swore that they would return; and,
if their wives and children had been killed, they would have revenge.
The king commanded that they should not return, at which they grew
angry with him, and burned him to death as he had done Abinadi. His
priests saved themselves from a like terrible fate by flight. When the
men who put Noah to death were about to return to the land of Nephi,
they met Gideon and his party, and informed them of the end of Noah and
the escape of the priests; then, when they heard the news that Gideon
brought, they rejoiced much that their wives and children had been
spared by the Lamanites.
Noah being dead, one of his sons, Limhi by name, was made king. It
was almost an empty honor, for his people were in bondage to the
Lamanites. Still he made a treaty of peace with the king of the
Lamanites, and because he could do no better he agreed to pay a yearly
tribute of one-half of the increase of the products of his subjects.
The Lamanites set guards all around the land, for they were now most
anxious that the Nephites should not escape. The latter were to all
intents and purposes bond-servants, and the Lamanites obtained all the
advantages of their labor without any of the responsibilities that
generally fall upon the slave owner. Out of the tribute the guards that
held them in bondage were paid. This state of things continued without
an outbreak for two years.
In these times there was a romantic spot in the Land of Shemlon, on
the Nephite borders, where the Lamanite maidens were in the habit of
gathering on pleasure bent. Here they sang, danced and made merry with
all the gaiety of youthful innocence and overflowing spirits. One
day when a few were thus gathered they were suddenly surprised, and
twenty-four of their number were carried off by strange men, who, from
their appearance, were unmistakably Nephites.
On learning of this act of treachery the Lamanites were stirred
to uncontrollable anger, and without seeking an explanation they
made a sudden incursion into the territory held by king Limhi. This
attack, however, was not successful, for their movements, though not
understood, had been discovered, and their intended victims poured
forth to meet them.
With Limhi and his people it was a war for existence; to be defeated
was to be annihilated; his warriors therefore fought with superhuman
energy and desperation, and eventually they succeeded in driving the
Lamanites back. So speedy did their flight become, that in their
confusion the Lamanites left their wounded king lying amongst the heaps
of slain. There he was discovered by his victors. In the interview
between him and Limhi that followed, mutual explanations ensued. The
Lamanite king complained bitterly of the outrage committed on the
daughters of his people, while Limhi protested that he and his subjects
were innocent of the base act. Further investigation developed the fact
that some of the iniquitous priests of king Noah, who had fled into the
wilderness from the dreaded vengeance of their abused countrymen, were
the guilty parties. Being without wives, and fearing to return home,
they had adopted this plan to obtain them.
On hearing this explanation, king Laman consented to make an effort
to pacify his angry hosts. At the head of an unarmed body of Nephites
he went forth and met his armies who were returning to the attack. He
explained what he had learned, and the Lamanites, possibly somewhat
ashamed of their rashness, renewed the covenant of peace.
This peace, unfortunately, was of short duration. The Lamanites grew
arrogant and grievously oppressive, and under their exactions and
cruelty the condition of Limhi's subjects grew continually worse,
until they were little better off than were their ancestors in Egypt
before Moses, their deliverer, arose. Three times they broke out in
ineffectual rebellion, and just as often their task-masters grew more
cruel and exacting, until their spirits were entirely broken; they
cowered before their oppressors, and bowed "to the yoke of bondage,
submitting themselves to be smitten, and to be driven to and fro, and
burdened according to the desires of their enemies."
CHAPTER XIV.
THE BONDAGE OF THE PEOPLE OF LIMHI--AN EXPEDITION NORTH--FINDING
OF THE JAREDITE RECORDS--THE ARRIVAL OF AMMON--THE PEOPLE OF LIMHI
ESCAPE--THE PURSUIT--THE AMULONITES--THE PEOPLE OF ALMA--THEY ARE
BROUGHT INTO BONDAGE--THEIR DELIVERANCE.
(MOSIAH CHAP. 21 to 24.)
After a time the Lord softened the hearts of the Lamanites so that
they began to ease the burdens of their slaves, but he did not at
once deliver the Nephites out of bondage. They, however, gradually
prospered, and raised more grain, flocks and herds, so that they did
not suffer with hunger.
The people of Limhi kept together as much as possible for protection.
Even the king did not trust himself outside the walls of the city
without his guards, lest he might fall into the hands of the Lamanites.
In this sad condition of bondage and serfdom the people of Limhi had
one hope. It was to communicate with their Nephite friends in the land
of Zarahemla. To this end Limhi secretly fitted out an expedition
consisting of a small number of men. This company became lost in the
wilderness, and traveled a long distance northward until they found
a land covered with the dry bones of men who appeared to have fallen
in battle. Limhi's people thought this must be the land of Zarahemla
and that their Nephite brethren who dwelt there had been destroyed.
But in this they were wrong, for they found with the dead some records
engraved on plates of ore, which, when afterwards translated by the
power of God, showed that these bones were those of some of the
Jaredites who had been slain in war.
[Illustration: DISCOVERY OF THE RECORDS OF THE JAREDITES.]
They missed the land of Zarahemla, having probably traveled to the west
of it and passed northward through the Isthmus of Panama.
Shortly after this a small company numbering sixteen men reached them
from Zarahemla. Their leader's name was Ammon. He had been sent by king
Mosiah to the land of Nephi to find out what had become of the people,
or their descendants, who left with Zeniff. When Ammon and those that
were with him reached Lehi-Nephi, king Limhi happened to be without the
walls of the city, and his guards fancying that Ammon and his friends
were some of the priests of Noah took them and put them in prison. The
next day the mistake was discovered, and Limhi and his people were
overjoyed to hear from their friends. Soon plans were laid to effect
the escape of the enslaved Nephites, which, under the guidance of
Limhi, Ammon and Gideon, was successfully accomplished. The Lamanite
guards were made drowsy with a large present of wine, and while they
were in this drunken stupor, the people of Limhi escaped through an
unfrequented pass, taking with them such things as they could safely
carry away. They were then led by Ammon to Zarahemla.
When the Lamanites found, to their great surprise, that their bond
servants had escaped, they sent an army after them. It so happened that
these troops lost themselves in the wilderness. Whilst traveling hither
and thither, not knowing which way to go, they came across the priests
of king Noah. These priests, at the instigation of Amulon, their
leader, joined the Lamanite troops, and they unitedly endeavored to get
back to the land of Nephi. While thus engaged, they wandered near the
city of Helam.
When the people of Alma first perceived the approach of this body of
men, they were engaged in tilling the soil around their city, into
which they immediately fled in great fear. In this perilous hour the
faith and courage of Alma were conspicuous. He gathered his people
around him, called upon them to cast aside their unsaintly fears, and
to remember the God who had ever delivered those who trusted in him.
The words of their leader had the desired effect; the people silenced
their fears and called mightily upon the Lord to soften the hearts of
the Lamanites that they might spare their lives and those of their
wives and little ones. Then, with the assurance in their hearts that
God would hearken unto their prayers, Alma and his brethren went forth
out of their city and delivered themselves up to their former foes.
The Lamanites were in a dilemma, therefore they were profuse in
promises. They were willing to grant the people of Helam their lives
and liberty if they would show them the way to the land of Nephi.
Having obtained this information and reached home in safety, they
broke their promises and made Amulon the king over a wide district of
country, including the land of Helam.
Alma and Amulon had known each other in the days when they both
belonged to king Noah's priesthood, and with the venom so often
conspicuous in apostates, the latter soon commenced to persecute
those who were faithful to the Lord. He placed task-masters over
them, imposed inhuman burdens upon them, and otherwise afflicted them
grievously.
In their agony they called continually upon the Lord for deliverance.
Their prayers annoyed their cruel masters and they were forbidden to
pray aloud; but no tyrants, however powerful or cruel, could prevent
them praying in their hearts. This the people of Alma continued to do
most fervently, and in due time, though not immediately, deliverance
came. In the meanwhile the Lord comforted and strengthened them in
their afflictions, so that their burdens were easily borne.
The time for their deliverance finally came, for on a certain day the
Lord promised them that he would deliver them on the morrow. The night
was occupied in getting their flocks and provisions together, and
preparing for their journey. In the morning, when their Lamanite guards
and task-masters were in a deep sleep, they set out on their journey
into the wilderness. After traveling all day they pitched their tents
in a valley which they named Alma. The Lord warned Alma to hasten out
of this country, for the Lamanites were in pursuit, but he said he
would stop them in the valley where Alma was then camped. Alma and his
company traveled yet twelve days, at the end of which time they arrived
in Zarahemla. This, with the eight days occupied in traveling from the
waters of Mormon to the land of Helam, makes twenty-one days' travel
from Lehi-Nephi[5] to Zarahemla.
Amulon and the priests of Noah, possibly because of their Lamanitish
wives, soon gained great favor with king Laman and were made teachers
to his people. Educated in the language of the Nephites, they began
to instruct the Lamanites therein. They, however, taught the people
nothing of the religion of their fathers, or of the law of Moses, but
instructed them how to keep their records, and to write one to another.
All this time king Laman ruled over a numerous people, inhabiting
distant regions, governed by tributary kings and rulers. Having no
written standard, the language of the Lamanites had become greatly
corrupted. The coming of the priests of Noah among them gave rise to
the introduction of a higher civilization. As a result, they increased
in wealth; and trade and commerce extended among them. They became
cunning and wise, and therefore powerful, but were still addicted to
robbery and plunder, except among themselves.
FOOTNOTE:
[5] To prevent confusion in the minds of our readers, we desire to draw
attention to the fact that the city of Lehi-Nephi and the city of Nephi
are not two separate cities, but one and the same city with two names.
CHAPTER XV.
MOSIAH'S GOOD REIGN--THE CIRCUMSTANCES OF HIS ADVENT--HE ASSEMBLES
THE PEOPLE--THE BAPTISM OF LIMHI--CHURCHES ORGANIZED THROUGHOUT THE
LAND.
(MOSIAH CHAP. 25.)
We must now leave the Lamanites in the land of Nephi, and return to
king Mosiah in Zarahemla. It will be remembered that we left the people
of Zarahemla at the time of the death of king Benjamin, three years
after the ascent of his son Mosiah to the throne.
Mosiah was born in the land of Zarahemla, 154 or 155 years before the
coming of Christ. He was instructed in all the wisdom of the Nephites,
and trained in youth in the fear of the Lord. By the direction of
the Almighty he was consecrated by his father to succeed him on the
throne, which ceremony was attended to at the time the whole nation
had gathered at the temple to listen to the words of their aged and
beloved ruler; at the same time, they all covenanted with God to be his
servants ever after. There, in the presence of his future subjects,
under the shadow of the holy house, he was set apart to rule a people
whose sins were all forgiven through their abiding faith in the
unborn Savior. Could a king come to a throne under more auspicious
circumstances? Profound peace with all outside his dominions, and
within its borders reigned union, contentment, prosperity, happiness,
and what is more, righteousness.
Mosiah was thirty years old when he began to reign, which event
happened 476 years after Lehi left Jerusalem.
Mosiah followed in the footsteps of his father, taught his people to
be industrious, and set them the example by tilling a portion of the
earth to maintain himself and his dependents.
It was in the fourth year of his reign that Mosiah sent out the
expedition under Ammon to find the people of Zeniff. Of its success,
and the happy arrival of Limhi and his subjects, and of Alma and his
people, we have already spoken.
Soon after the coming of Limhi and Alma, Mosiah gathered all the
Nephites at one place that they might hear how God had dealt with both.
First he had the records of Zeniff and Alma read in their hearing, at
which they were greatly amazed; but when they beheld the new comers
they were filled with exceeding great joy, mingled with sadness for
the loss of their kindred slain by the inhuman Lamanites, and many
tears were shed for those departed ones. Again, when they listened to
the marvelous deliverances wrought by heaven in behalf of Alma and his
faithful few, the assembled thousands raised their voices on high and
gave thanks to God. Still another shade of feeling came across their
sympathetic hearts, that of pain and anguish when they learned of the
sinful and polluted state of their Lamanite brethren.
Taking advantage of the presence of so many of his subjects, Mosiah
addressed them on such matters as he deemed necessary and desirable. At
his request Alma also taught them. When assembled in large bodies Alma
went from one multitude to another, preaching repentance and faith in
the Lord. After hearing his teaching Limhi requested to be baptized,
and so did all his people. Then Alma baptized them in the same manner
as he had their brethren. He afterwards, by Mosiah's direction, went
through the land, organizing and establishing churches and ordaining
priests and teachers over every church. Thus were seven churches
established at this time in the land of Zarahemla.
[Illustration: BAPTISM OF LIMHI.]
CHAPTER XVI.
THE UNBELIEF OF THE YOUTH OF ZARAHEMLA--THE YOUNGER ALMA AND
THE SONS OF MOSIAH--THEY ENCOURAGE THE PERSECUTIONS AGAINST
THE CHURCH--THEY ARE MET BY AN ANGEL--HIS MESSAGE--ALMA'S AWFUL
CONDITION--HIS VISION AND TESTIMONY--THE CHANGED LIFE OF THE YOUNG
MEN.
(MOSIAH CHAP. 26 AND 27.)
In the course of the years many of the rising generation gave no heed
to the word of God. These were mostly such as were too young to enter
into covenant with the Lord at the time that king Benjamin anointed
Mosiah to be his successor. Not only did they themselves reject
the doctrines of the atonement, the resurrection and other gospel
principles, but they led away many of the members of the church into
darkness and iniquity, and abused, reviled and persecuted those who
remained faithful to the cause of Christ. Neither the fear of the
civil nor of the divine law restrained them. Their course, and that
of those in the church who gave way to evil doing, gave much trouble,
and caused deep anxiety to Mosiah and Alma, the latter now the high
priest of the whole church. When sought in prayer, the Lord directed
what action should be taken with transgressors in the church, and after
due consultation with his priests, with Alma and others, Mosiah issued
a proclamation of equality to his people, forbidding all his subjects
to persecute, vex or abuse their fellows because of their faith or
religion, and announcing that in matters of conscience all men were
equal before the law, and all were the subjects of his protection.
Still it required a greater than an earthly king to bring to naught the
evil intents of the disbelievers, who were greatly encouraged in their
misdeeds by the fact that the king's four sons and one of the sons of
Alma were their leaders.
Frequent and fervent were the prayers offered by Mosiah and the elder
Alma in behalf of their rebellious sons, and those prayers prevailed
with Him who sits on heaven's eternal throne.
One day, as the younger Alma and his company were going about
persecuting the members of the church, an angel descended in a cloud
and stopped them in the way. When he spoke his voice was as thunder,
that caused the whole earth to tremble beneath their feet. Naturally
this manifestation of the power of God spread terror and dismay in
the hearts of those who witnessed it. They fell to the ground, and so
confused and terrified were they that they failed to understand the
words of the holy messenger. Arise, Alma, and stand forth, he cried;
and when Alma arose, his eyes were opened to see who stood before him.
Why persecutest thou the Church of God? he was asked, for the Lord hath
said, This is my Church, and I will establish it; and nothing shall
overthrow it, save it is the transgression of my people. If thou wilt
of thyself be destroyed, seek no more to destroy the Church of God.
Besides this, the angel spoke to him of his father's prayers in his
behalf, and told him that because of those prayers, he had been sent to
convince him of the power of God. The messenger also recounted to Alma
the captivity of his fathers in the lands of Helam and Nephi, and of
their miraculous deliverance therefrom. But Alma heard none of these
latter sayings, for the terrors of the first salutation had overpowered
him.
When the angel departed Alma was overcome, and dismayed and
soul-stricken, he sank to the ground. When his companions gathered
around him, they found he could not move, neither could he speak.
Outwardly he was dead to the world; but the torments of the damned had
taken hold of his soul, and in the most bitter pain and mental anguish
he lay racked with the remembrance of all his past sins. The thought
of standing before the bar of God to be judged for his iniquities
overwhelmed him with horror. He desired to become extinct both body and
soul without being brought before his Creator. Thus he continued for
three days and three nights to suffer the pains of hell, which, to his
racked conscience, must have seemed an eternity.
When his companions found that he could neither speak nor move, they
carried him to his father, and related all that had happened. Strange
as it must have seemed to them, the elder Alma's heart was filled with
joy and praise when he looked upon the body of his much-loved son, for
he realized it was God's power that had wrought all this, and that his
long-continued prayers had been answered. In his joy he gathered the
people to witness the mighty manifestation of the goodness and power
of Jehovah. He assembled the priests, sought their co-operation, and
unitedly, in God's own way, they prayed and fasted for the stricken
youth. For two days they continued their cries to heaven, at the end
of which time Alma stood upon his feet and spoke. He comforted them by
declaring, I have repented of my sins, and have been redeemed of the
Lord, behold I am born of the Spirit.
In later years, Alma, in relating to his son Helaman the details of
his conversion, thus describes the causes that led him to bear this
testimony. He says: Behold, I remembered also to have heard my father
prophesy unto the people concerning the coming of one Jesus Christ, a
Son of God, to atone for the sins of the world. Now as my mind caught
hold upon this thought, I cried within my heart, O Jesus, thou Son
of God, have mercy on me, who art in the gall of bitterness and art
encircled about by the everlasting chains of death. And now, behold,
when I thought this, I could remember my pains no more; yea, I was
harrowed up by the memory of my sins no more. And oh, what joy, and
what marvelous light I did behold; yea, my soul was filled with
joy as exceeding as was my pain; yea, I say unto you my son, there
could be nothing so exquisite and so bitter as my pain. Yea, and
again I say unto you, my son, that on the other hand, there can be
nothing so exquisite and sweet as was my joy; yea, methought I saw,
even as our father Lehi saw, God sitting upon his throne, surrounded
with numberless concourses of angels, in the attitude of singing and
praising their God; yea, my soul did long to be there.
From that time to the end of his mortal career, Alma labored without
ceasing to bring souls to Christ, and to guide his fellow-man in the
paths of salvation.
What effect had this heavenly visit upon the sons of Mosiah? A very
great one. From that moment they were changed men. As the voice of the
angel reached their astonished ears, the essence of divinity entered
their souls, they knew, they felt, they realized there was a God, and
that they had been fighting against him. The sense of their own utter
unworthiness filled their hearts; remorse and anguish reigned supreme
therein, and they condemned themselves as the vilest of sinners. By
and by the bitterness of their remorse was swallowed up in their faith
in the coming of Christ, and they determined by God's help, to their
utmost strength, to undo the evil that their previous course had
wrought. These resolutions they faithfully carried out. If they had
been energetic in their wrong-doing they were yet more active in their
works of restitution. They journeyed from city to city, from land to
land, and everywhere bore triumphant testimony of the incidents of
their miraculous conversion, and in no equivocal tones proclaimed the
glorious gospel message of love to God, salvation to mankind.
CHAPTER XVII.
THE GROWTH OF THE PEOPLE IN ZARAHEMLA--THEY BUILD MANY
CITIES--MOSIAH'S SONS DESIRE TO TAKE A MISSION TO THE
LAMANITES--MOSIAH INQUIRES OF THE LORD--THE DIVINE ANSWER.
(MOSIAH CHAP. 28.)
The inhabitants of Zarahemla at this time were all considered Nephites,
though the descendants of Mulek and his companions were the most
numerous. But the Nephites, though the last comers to Zarahemla, were
the governing race, and the kingdom had been conferred upon none but
those who were the descendants of Nephi. The Nephites ruled by the
right of their higher civilization, the possession of the records and
the authority of the holy priesthood. There is another strange fact
with regard to the inhabitants of South America at this time, it is
that the Lamanites were twice as numerous as the combined people of
Nephi and Zarahemla. This may have been owing to the fact that when any
defection occurred among the Nephites, the dissatisfied portions of the
community generally went over to the Lamanites and became absorbed in
that race.
In these days there was much peace in the land of Zarahemla. The
Lord blessed the people and they became very numerous, contented and
wealthy. When Benjamin was king his people appear to have all resided
in and immediately around the city of Zarahemla, as the king directed
his son to gather them at the temple on the morrow, and on the morrow
they were all there, which would have been impossible had they lived
at any great distance from headquarters. We judge that at that time
the majority inhabited the city and farmed the land around. Up to
this time no other city than Zarahemla is mentioned in that land, but
now the people began to spread abroad, building, as the historian
states, large cities and villages in all quarters of the land. We may
reasonably suppose that at this epoch were founded the cities of Aaron,
Ammonihah, Gideon, Manti, Melek and others mentioned in the annals of
the succeeding twenty years.
Notwithstanding the great good they had done, the sons of king Mosiah
were not content to confine their labors to the land of Zarahemla.
They longed to carry the glad tidings of salvation to the benighted
Lamanites. Ignoring the dangers and despising the pains of such a
mission, they plead with their father many days for his consent
for them to go to the land of Nephi. The blood-thirsty, revengeful
character of the Lamanites was too well known to the king for him to
think of his sons going into their midst without causing him feelings
of dread and apprehension, but he had no desire to quench their holy
zeal towards God and their love towards their unfortunate fellows, lest
he should sin by so doing, and rob thousands of the opportunity of
hearing the everlasting truths through obedience to which mankind is
saved. He therefore inquired of the Lord. The answer came, Let them go
up, for many shall believe on their words, and they shall have eternal
life, and I will deliver thy sons out of the hands of the Lamanites.
With this divine assurance Mosiah consented, and shortly after, with
some other missionaries, whom they had chosen, these four valiant,
God-fearing youths started on their perilous mission.
CHAPTER XVIII.
MOSIAH'S SONS REFUSE THE KINGDOM--HE GRANTS THE PEOPLE A
CONSTITUTION--THE PEOPLE TO ELECT THEIR RULERS--ALMA, THE YOUNGER,
FIRST CHIEF JUDGE.
(MOSIAH CHAP. 29.)
Mosiah now felt that it was time that the question of the succession
to the throne should be settled. In his magnanimity he sent among
the people to learn whom they would have for their king. The people
chose his son Aaron, but Aaron would not accept the royal power; his
heart was set upon the conversion of his fellow-men to the truths of
the gospel. This refusal troubled the mind of Mosiah; he apprehended
difficulties if Aaron at some future time should change his mind and
demand his rights. Mosiah therefore issued another address to his
much-loved subjects, as usual full of the spirit of divine wisdom and
love. In it, after recounting the peculiarities of the situation, he
says: Let us be wise and consider these things, for we have no right to
destroy my son, neither should we have a right to destroy another, if
he should be appointed in his stead. And if my son should turn again
to his pride and vain things, he would recall the things which he had
said and claim his right to the kingdom, which would cause him and also
his people to commit much sin. * * * Therefore, I will be your king the
remainder of my days; nevertheless, let us appoint judges, to judge
this people according to our law, and we will newly arrange the affairs
of this people; for we will appoint wise men to be judges that will
judge this people according to the commandments of God.
Inspired and directed by the Lord, the king further advised many
changes of the law, so that all things might be done by the voice of
the whole people. These changes were gladly accepted by the people, as
they gave them greater liberty and a voice in all important national
affairs. As a law-maker Mosiah may be ranked among the most eminent
this world has produced. We regard him in some respects as the Moses,
in others as the Alfred the Great, of his age and nation. But besides
being a king he was also a seer. The gift of interpreting strange
tongues and languages was his. By this gift he translated from the
twenty-four plates of gold, found by the people of king Limhi, the
records of the Jaredites. No wonder that a man possessed of such gifts,
so just and merciful in the administration of the law, so perfect in
his private life, should be esteemed more than any man by his subjects,
and that they waxed strong in their love towards him. As a king, he
was a father to them, but as a prophet, seer and revelator he was the
source whence divine wisdom flowed unto them. We must go back to the
days of the antediluvian patriarchs to find the peers of these three
kings (the two Mosiahs and Benjamin), when monarchs ruled by right
divine, and men were prophets, priests and kings by virtue of heaven's
gifts and God's will.
His sons having started on their mission to the Lamanites, Mosiah chose
Alma, the younger, and gave the sacred plates and the associate holy
things into his care. The elder Alma made this same son the presiding
high priest of the church, and the people chose him for their first
chief judge. The church, the records, the nation, all things being thus
provided for, Mosiah passed away to the joys of eternity, B. C. 91. He
was sixty-three years old, and he had ruled his people in righteousness
thirty-three years. When he passed away no fierce convulsions wrecked
the ship of state, the political atmosphere was calm, the people
joyfully assumed their new responsibilities, and the first of the
judges succeeded the last of the kings without causing one disturbing
wave on the placid waters of the national life.
CHAPTER XIX.
THE MISSION OF THE SONS OF MOSIAH TO THE LAMANITES--THEIR JOURNEY
IN THE WILDERNESS--AMMON BROUGHT BEFORE KING LAMONI--THE CONFLICT AT
THE WATERS OF SEBUS--THE MIRACULOUS CONVERSION OF LAMONI AND HIS
FAMILY--ABISH THE WAITING WOMAN.
(ALMA CHAP. 17 TO 19.)
Before we take up the history of the Nephites, during the reigns of
their judges, we will follow the sons of Mosiah and their brethren to
the land of Nephi, on the perilous mission that they had undertaken, to
convert the Lamanites. The names of the four sons of Mosiah were Aaron,
Ammon, Omner and Himni; amongst their companions were Muloki and Ammah.
These all took their journey into the southern wilderness during the
last year of Mosiah's reign, or B. C. 91. They carried with them their
bows and arrows and other weapons, not to wage war but to kill game for
their food in the wilderness. Their journey was a tedious one; they
lost their way and almost lost heart, and indeed were on the point
of returning when they received divine assurance of their ultimate
success. Nerved by this assurance, and with much fasting and prayer,
they continued their wanderings, and before long reached the borders of
the Lamanites. Commending themselves to God they here separated, each
one trusting to the Lord to guide him to the place where he could best
accomplish the purposes of heaven.
Ammon entered the Lamanite territory at a land called Ishmael. Here
Lamoni was the chief ruler, under his father, who was king of all the
Lamanites. Ammon was no sooner discovered than he was taken, bound
with cords and conducted into the presence of Lamoni. It was the custom
of the Lamanites to so use every Nephite they captured, and it rested
with the whim of the king whether the captive be slain, imprisoned or
sent out of the country. The king's will and pleasure were the only law
on such matters.
Through God's grace, Ammon found favor in the eyes of Lamoni, and,
learning that it was his desire to reside amongst the Lamanites, the
king offered him one of his daughters to wife. Ammon courteously
declined this intended honor and begged to be accepted as one of the
king's servants, which arrangement pleased Lamoni, and Ammon was placed
in that part of the royal household that had charge of the monarch's
flocks and herds.
A glance at Lamanite society may not here be out of place. It would
appear that in Lamoni's days the will of the sovereign was the law of
the land. The king's power over the lives and property of his subjects
was unlimited. We read of no constitution that prescribed or limited
his authority. The more degraded portions of the race wandered in the
vast wilderness, dwelling in tents, and subsisting on what they killed
in the chase or stole. The more civilized Lamanites resided in cities,
were wealthy in cattle, and followed the occupations general among
semi-civilized races.
Lamoni was rich in flocks and herds, probably the results of the
taxation of the people, but even the king's property was not secure
from theft. Marauding bands would watch for his numerous cattle as they
approached their watering places. Then with yell and prolonged shout
they would stampede the herds and drive away all they could beyond the
reach of the king's servants. These would gather up what few animals,
if any, they found, and return to the king in the full expectancy of
being made to pay for the loss by the forfeit of their lives. They
were seldom disappointed, for Lamoni or some of his predecessors had
established a somewhat unique criminal code with regard to stealing
the royal cattle. They had adopted the idea that it was easier and
cheaper to make the herdsmen responsible for the losses and punish them
therefor, than to hunt out and capture the thieves. It had at least one
virtue, it prevented collusion between the robbers and the servants;
but it produced much dissatisfaction among Lamoni's subjects.
On the third day of Ammon's service, one of these raids was made on
the king's cattle as they were being taken to the waters of Sebus,
the common watering place. The cattle fled in all directions, and the
dispirited servants, with the fear of death before their eyes, sat
down and wept instead of attempting to stop them. Ammon perceived that
this was his opportunity. He first reasoned with the servants, then
encouraged them, and having sufficiently aroused their feelings, he led
them in the attempt to head off the flying herds. With much exertion
they succeeded. The cattle were all gathered, but the robbers still
waited at the watering place to renew the attack when they drew near
enough. Ammon perceiving this, placed the servants at various points on
the outside of the flock and himself went forward to contend with the
robbers. Though they were many, he knew that he was more powerful than
them all, for God was with him. The idea of one man withstanding so
many was supremely ridiculous to the robbers. But as one after another
fell before his unerring aim, they were astonished, and dreaded him as
something more than human. Enraged at the loss of six of their number
they rushed upon him in a body, determined to crush him with their
clubs. Ammon, undaunted, drew his sword and awaited the onslaught.
Their leader fell dead at his feet, and as one after another raised
their clubs, Ammon struck off their arms until none dared to approach
him, but instead retreated afar off.
It was a strange procession that returned to the palace. The fears of
the herdsmen had been turned to joy, and they marched in triumph into
the presence of the king, with the arms of the robbers as testimonies
of the truth of the story of Ammon's prowess. Doubtless they did not
diminish the telling points in the narrative; the numbers of the band,
the courage and strength of the Nephite, were each dilated upon with
the vividness of superstitious imagination. When the king had heard
their marvelous story his heart was troubled, and he came to the
conclusion that Ammon must be the Great Spirit, of whose existence he
had an indistinct idea. He trembled at the thought that perhaps this
Spirit had come to punish him because of the number of his servants
whom he had slain for permitting his cattle to be stolen.
Notwithstanding his misgivings, Lamoni desired to see Ammon, who,
acting as though nothing particular had happened, was preparing the
king's horses and chariots, as the servants had been directed. When he
entered the royal presence, the king was too much filled with emotion
to speak to him. More than once Ammon drew to the king's attention
that he stood before him, as he had been requested, and wished to know
what were his commands. But Ammon's inquiries elicited no response.
At last, perceiving the monarch's thoughts, he began to question
Lamoni regarding sacred things, and afterwards to expound to him the
principles of life and salvation. Lamoni listened and believed. He
was conscience-stricken, and with all the strength of his new-born
faith, he humbly begged that the Lord would show that same mercy to
him and to his people that he had shown to the Nephites. Overcome with
the intensity of his feelings he sank to the earth as in a trance. In
this state he was carried to his wife, who with her children anxiously
watched over him for two days and two nights, awaiting his return to
consciousness. There was great diversity of opinion among his retainers
as to what troubled the king. Some said the power of the Great Spirit
was upon him, others that an evil power possessed him, yet others
asserted that he was dead, and with remarkable acuteness of smell
affirmed, He stinketh. At the end of this time they had resolved to
lay him away in the sepulchre, when the queen sent for Ammon and plead
with him in her husband's behalf. Ammon gave her the joyful assurance,
He is not dead, but sleepeth in God, and tomorrow he shall rise again.
Then he added, Believest thou this? She answered, I have no witness,
save thy word and the word of our servants, nevertheless I believe it
shall be according as thou hast said. Then Ammon blessed her, and told
her there had not been such great faith among all the people of the
Nephites.
So the queen lovingly continued her watch by the bed of her husband
until the appointed hour. Lamoni then arose, as Ammon had foretold.
His soul was filled with heavenly joy. His first words were of praise
to God, his next were blessings on his faithful wife whose faith he
felt or knew. He testified to the coming of the Redeemer, of whose
greatness, glory, power and mercy he had learned while in the spirit.
His body was too weak for the realities of eternity that filled his
heart. Again he sank overpowered to the earth, and the same spirit
overcame his wife also. Ammon's rejoicing heart swelled within him
as he heard and witnessed these things. He fell on his knees and
poured out his soul in praise and thanksgiving until he also could
not contain the brightness of the glory, the completeness of the joy
that overwhelmed him. Unconscious of all earthly things he sank beside
the royal pair. The same spirit of unmeasured joy then fell upon
all present and with the same results. There was but one exception,
a Lamanitish waiting woman named Abish, who many years before had
been converted to the Lord, but kept the secret in her own bosom.
She comprehended the why and wherefore of this strange scene. She
saw the workings of the Almighty through which the untutored minds
of the Lamanites could be brought to an understanding of the plan of
salvation. From house to house she went, calling the people to witness
what had occurred in the palace. They gathered at her call, but as
might naturally be expected their impressions were very conflicting.
Some said one thing, some another; some argued for good, some for
evil; to some, Ammon was a god, to others, a demon. One man, who had
his brother slain at the waters of Sebus, drew his sword and attempted
to slay Ammon, but was struck dead by an unseen power before he could
carry his rash intent into action. So fierce was the contention, so
angry grew the controversy, that Abish, fearing greater trouble, by an
inspiration took hold of the hand of the queen, who there-upon rose
to her feet. The queen's first thought was of her husband. She took
his hand and raised him up, and ere long all who had been reposing in
the spirit stood upon their feet. The king, the queen, the servants,
all rejoiced with joy unspeakable. They all bore testimony to God's
abundant love and goodness, and some declared that holy angels had
visited them. Still the contention was not entirely appeased until
Lamoni stood forth and explained to them the divine mysteries of which
they were so ignorant. Many believed, others did not, but Ammon had
the indescribable happiness of shortly after establishing a church to
the Lord in the midst of the people of the land of Ishmael. Ammon's
humility, faith and patience were bringing forth their fruit; while his
soul gathered faith and strength in the fulfillment of the promises of
the great Jehovah in answer to the pleadings of his faithful, loving
father.
CHAPTER XX.
AMMON AND LAMONI START FOR THE LAND OF MIDDONI--THEY MEET THE
OLD KING--HIS RAGE AT SEEING AMMON--HE ENDEAVORS TO KILL HIS
SON--AARON AND HIS BRETHREN LIBERATED--A SKETCH OF THEIR LABORS AND
SUFFERINGS--THE CONVERSION OF LAMONI'S FATHER AND HIS HOUSE-HOLD.
(ALMA CHAP. 20 TO 22.)
When the church was satisfactorily established in the land of Ishmael,
Lamoni arranged to pay a visit to his father, the great king in the
land of Nephi, to whom he was desirous of introducing Ammon. However,
the voice of the Lord warned his servant not to go, but instead thereof
to proceed to the land of Middoni, where his brother Aaron and other
missionaries were suffering in prison. When Lamoni heard of Ammon's
intention, and the cause thereof, he decided to accompany him. He felt
that he could be of service in delivering the prisoners, as Antiomno,
the king of Middoni, was one of his special friends, and likely to
grant any favor he might ask. They accordingly started on their errand
of mercy, but on their way were surprised to meet Lamoni's father, who
grew exceedingly angry when he found Ammon in the company of his son.
All the hatred born and nurtured of false tradition boiled up in his
breast. He listened impatiently to Lamoni's story of Ammon's visit
and its fruits, and when it was finished be broke out in a torrent of
abuse toward the Nephite "son of a liar," as he ungraciously styled
him, and ordered Lamoni to slay him. Lamoni without hesitation refused
to become the murderer of his most loved friend, whereupon the old
monarch, in the blind fury of his anger, turned upon his own son,
and would have killed him if Ammon had not interposed. Little used to
controversy, much less to direct opposition, the king was not softened
by Ammon's interference. Savagely he turned upon him; but youth,
strength, dexterity, and above all the protecting care of the Lord
were with Ammon, and he struck the king's sword arm so heavy a blow
that it fell useless at his side. Realizing he was now in the power of
the man he had so foully abused, he made abundant promises, even to
half his kingdom, if his life was spared. This boon Ammon immediately
granted, asking only favors for Lamoni and his own imprisoned brethren.
The king, unused to such generosity and manly love, granted all his
requests, and when he proceeded on his journey his mind was filled with
reflections regarding Ammon's courage and great love for his son. He
was also troubled in his heart concerning certain expressions of Ammon
on doctrinal points, which opened up ideas that were entirely new to
his mind.
Lamoni and Ammon continued their journey to Middoni, where by God's
grace, they found favor in the eyes of king Antiomno, and by his
commands the prisoners were released from the horrors and inhumanities
practiced upon them. When Ammon met these faithful brethren, he was
greatly grieved because of their naked, wounded, starved and wretched
condition, but when they were delivered they enjoyed a season of
grateful joy, thanksgiving and mutual congratulation. After this Ammon
returned to the land of Ishmael to continue his labors.
It appears that when Ammon and his brethren separated on the borders of
the Lamanites, Aaron took his journey towards a land called Jerusalem,
which was situated near the waters of Mormon. Here the Lamanites, the
people of Amulon and others, had built a great city to which they gave
the name of Jerusalem. In this great city the people, many of whom
were Nephite apostates, were very wicked. They would not listen to
his teachings, so he left them and went to a village called Ani-Anti.
There he found Muloki, Ammah and others preaching the word. But their
efforts were fruitless; the people of this place would not receive the
truth, therefore they left them and went over into the land Middoni.
There they preached unto many though but few believed in their words.
Before long the wicked raised a persecution, and some of the brethren
were cast into prison, whilst others fled into the regions round about.
In prison they were treated with great cruelty; they were bound with
strong cords, which cut into their flesh; they were deprived of proper
food, drink and clothing, and otherwise suffered nameless afflictions.
There they remained until they were released through the intercession
of Ammon and Lamoni.
Some time after Aaron and his fellow-prisoners were released, he,
with some others, went to the land of Nephi, or Lehi-Nephi, as it is
sometimes called. They there presented themselves before the old king
who was the father of Lamoni. When this monarch saw them he was greatly
pleased, for his heart had been touched by the words and conduct of
Ammon. At his request Aaron explained to him many things relating to
the nature of God; for, though he recognized the power and might of the
Great Spirit, he was altogether ignorant of things concerning the Deity.
Aaron by degrees explained to him the principles of the everlasting
gospel. He commenced with the creation of man, showed how Adam fell
that man might be, and how the plan of redemption through a Savior's
sufferings was devised before the world was, and how man, by obedience
to the gospel, would triumph over death, hell, and the grave.
His words were gratefully received by the king, who besought Aaron to
teach him how he might obtain this eternal life of which he spoke.
Aaron instructed him to bow down before the Lord in prayer, and then in
faith ask for the blessings he desired.
The aged king did so. He prostrated himself on the ground and cried
mightily, saying, O God, Aaron hath told me there is a God, and if
there is a God, and if thou art God, wilt thou make thyself known unto
me, and I will give away all my sins to know thee, and that I may be
raised from the dead, and be saved at the last day. So great was his
emotion, that when he had said these words, he was struck as if he were
dead.
When the king thus fell his servants ran and told the queen what had
happened. She at once came into the room where he lay, and seeing Aaron
and his brethren standing by she became very angry, as she supposed
that they were the cause of the evil that had, in her estimation,
befallen her husband. She, without hesitation, ordered the king's
servants to take the brethren and slay them; but the servants dared
not, for they feared the power which was in Aaron. The queen was also
afraid, but she seemed to think that the best way to get rid of the
trouble was to destroy those who she fancied brought it. As the king's
servants refused to obey her command, she ordered them to go out into
the streets and call upon the people to come in and kill Aaron and his
companions.
When Aaron saw the temper of the queen, he feared lest the multitude,
in the hardness of their hearts, would raise a great commotion, and
be a cause of hindering the work of God, which had so auspiciously
commenced with the king. Therefore he put forth his hand and raised the
monarch from the earth, and at the same time said unto him, Stand. The
king at once received his strength and arose, at the sight of which the
queen and the servants wondered greatly and were filled with fear.
Then the king began to explain to them what he had learned with regard
to God and the Gospel, and he spoke with such great power that his
whole household was converted. The multitude also that had gathered at
the call of the queen were pacified by his words, and when he saw that
their hearts were softened he caused that Aaron and his brethren should
teach them the word of God.
CHAPTER XXI.
THE KING ISSUES A PROCLAMATION--THE RESULTS OF THE LABORS OF THE
SONS OF MOSIAH--THE PEOPLE OF ANTI-NEPHI-LEHI--THEY BURY THEIR
WEAPONS OF WAR--ARE MASSACRED BY THE THOUSAND--THEY REMOVE TO THE
TERRITORY OF THE NEPHITES, WHO GIVE THEM THE LAND OF JERSHON.
(ALMA CHAP. 23 TO 27.)
After the king was converted he sent a proclamation throughout
the land forbidding any and all from persecuting Ammon and his
fellow-missionaries, giving them liberty to preach anywhere and
everywhere that they desired. Our readers may be sure that this
privilege was not neglected. To use Ammon's own words, the missionaries
entered into the houses of the people and taught them; they taught them
in their temples and synagogues, in the open streets and on the lofty
hills. But often they were cast out, spit upon, smitten, stoned, bound,
cast into prison and made to suffer all manner of afflictions, from
which the Lord, in his mercy, delivered them and from which the king's
proclamation afterward protected them. Nor was the result of their
labors trifling, but glorious in the saving of many thousand souls; for
unto the Lord were converted the people of the Lamanites who dwelt in
the lands of Ishmael, Middoni, Shilom and Shemlon, and in the cities
of Nephi, Lemuel and Shimnilon; and they became a righteous, peaceful,
God-serving people; and from faithful obedience to his law they never
fell away. But the various bodies of Nephite apostates who dwelt
among the Lamanites universally rejected the gospel message, with the
exception of one single Amalekite, and of what ultimately became of him
we have no record.
History often repeats itself, but we have no recollection of any
parallel to the events that followed this marvelous conversion. The
Lamanite people now became two as distinct and separate bodies as
they and the Nephites had beforetimes been. But with this strange
complication, the apostate Nephites now occupied the place and did
the work of the natural Lamanites, while the true descendants of
Laman and Lemuel took the ground previously held by the righteous
Nephites. So clearly defined did the division become that the supreme
ruler (Lamoni's father), having turned from the tradition, habits and
customs of the Lamanites, was determined to also cast aside the old
name. If they were Lamanites in name only they would cut that weak
cord which alone held them to the past, and be as new in name as they
were in feelings, hopes, loyalty and religion. So, after advising with
Ammon and his fellow-missionaries, he gave to his people the name of
Anti-Nephi-Lehies, and to his son, to whom he transferred the royal
power, that of Anti-Nephi-Lehi.
The renegade Amalekites, Amulonites and others were not willing to
be ruled by a Christian monarch. They had rejected Christianity
altogether, and would not have it as the ruling power, either in Nephi
or Zarahemla. With the old sophistries and falsehoods they raised a
mutiny in the hearts of their associate Lamanites and urged them on to
rebellion against the rightful king and his believing subjects. But
the converted Lamanites made no preparations to resist them; they felt
that in times past with unholy hands they had spilt blood as water on
the land; blood that they could never atone for, but they would do it
no more. Passive non-resistance should for the future be their policy,
but the blood of a fellow-being they would never again shed, no matter
how great the peril, how intense the aggravation. As a witness of
the completeness of this resolve, they took their weapons of war and
buried them deep in the earth with an oath and covenant that they would
never dig them up again. When the maddened hosts of their embittered
brethren rushed upon them, they came forth unarmed, bowed down before
their assailants, and submitted to their fate. With them to live was
Christ, to die was salvation. The vengeful Nephite apostates led the
inglorious charge and shed most of the blood that flowed that day,
when one thousand and five unresisting martyrs glorified the Lamanite
race by the tribute of their lives to God and the truth. A thousand
ransomed souls, washed white in the blood of the Lamb, that day entered
the gates of heaven to stand amongst the saviors on Mount Zion in the
great day of the redeemed. Nor was there joy alone in that bright world
beyond, but on earth the church was gladdened by fresh accessions
to the cause. When many of the actual Lamanites witnessed the great
change that had taken place in their brethren, that they would quietly,
peacefully joyously lay down their lives, their consciences smote them;
they stayed their hands, and rose in tumult against their Amalekite
leaders, and would no longer be the murderers of their kin. The blood
of the martyrs was indeed the seed of the church, for there were more
added to the fold of Christ on that memorable day than those who passed
away to the presence of their God.
Foiled in their attempt to destroy the Anti-Nephi-Lehies (or Ammonites
as we shall hereafter call them), the blood-thirsty Lamanites, led
as usual by Nephite apostates, made a sudden incursion into the land
of Zarahemla, and, in fulfillment of Alma's prophecies, destroyed
the great city of Ammonihah, of which we shall say more hereafter,
but met with most disastrous defeat later on in the campaign. Still
vowing vengeance they returned to their own lands, and feeling that
the Ammonites were in sympathy with the Nephites, they satisfied their
hatred by again slaughtering many of these unresisting people, who,
as before, permitted themselves to be slain, without making the first
effort at defense. But Ammon and his brethren were not willing to have
the disciples continually harassed and eventually exterminated; they
judged that the Lord having so thoroughly tried the faith of this
devoted people, would provide some way of escape.
Ammon counseled with the king and it was thought it would be better to
forsake their all so far as worldly possessions were concerned, than to
sacrifice their lives. But first let them inquire of the Lord. Ammon
did so and the Lord said, Get this people out of this land, that they
perish not, for Satan has great hold upon the hearts of the Amalekites
who do stir up the Lamanites to anger against their brethren to slay
them; therefore get thee out of this land; and blessed are the people
of this generation for I will preserve them.
The word of the Lord thus received was joyfully obeyed. The Ammonites
gathered up their flocks and their herds and departed into the
wilderness that lay between the lands of Nephi and Zarahemla. There
they rested whilst Ammon and his brethren went forward and treated with
the Nephites in behalf of the persecuted hosts they had left behind.
The people, by united voice, gladly welcomed their co-religionists
and set apart the land of Jershon as their inheritance. Thither the
Ammonites with happy feet repaired, and there they dwelt until the
breaking out of war made it desirable that they should remove to the
land of Melek, and many thousands in after years emigrated to the land
north. Of their future history we shall speak, from time to time, when
it connects with that of the Nephites.
CHAPTER XXII.
REVIEW OF THE MISSION OF THE SONS OF MOSIAH--ITS IMPORTANCE AND
GREAT LENGTH--ITS RESULTS TO BOTH RACES--THE DATES OF ITS LEADING
OCCURRENCES.
(ALMA CHAP. 17 TO 27.)
So far as we can gather from the records, the great mission of Ammon
and his brethren to the Lamanites was productive of results new to the
history of the Nephites. On many previous occasions dissenters from
the latter had gone over to the Lamanites, until that nation consisted
of a mixed race. But the Nephite people appear to have been, almost
without exception, the literal descendants of the first founders of
the monarchy, Nephi, Sam, Jacob, Joseph and Zoram, and of the people
of Zarahemla. But now a large body of Lamanites was incorporated in
the Nephite nation and became partakers of the liberties accorded to
all other citizens. As the history of the two nations proceeds, the
original distinctions of descent become less and less observable, as
defections from both people were constantly occurring, so that in
process of time a Nephite was not so much a literal descendant of
Lehi's greatest son, as one who recognized the Nephite government, was
an observer of the law of Moses and a believer in the gospel; while the
Lamanite was he who dwelt in the dominions of that people, rejected the
law and the gospel, and adopted the false traditions of that race.
The mission of Ammon and his brethren was not only important but it
was of great length. They left Zarahemla in the first year of the
Judges (B. C. 91) and returned in the fourteenth (B. C. 78). It seems
altogether probable that the conversion of king Lamoni took place in
the first year of their ministry, unless Ammon was detained in prison
a lengthened period before he was brought before the king (for which
suggestion we find no warrant), as it was only the third day of Ammon's
service when his conflict occurred with the cattle thieves at the
waters of Sebus. The conversion of Lamoni was the immediate result. Yet
we judge that the establishment and organization of the church in the
land of Ishmael was a work of considerable time. We are strengthened in
this opinion by the account of the labors performed by Aaron and others
during this same period.
In the fifth year of the Nephite Judges (B. C. 87) the Lamanites
invaded Zarahemla and were disastrously defeated, about which time
we suggest Aaron and his fellows were confined in prison in the land
of Middoni, and the results of the war would measurably account for
the great cruelty with which they were treated by the exasperated
Lamanites, as well as for the ferocity of the old king when he found
his son in the company of the hated Nephite. After the incidents of
that eventful meeting the king was not in a frame of mind to go to war
with the Nephites; the generous words and magnanimous conduct of Ammon
had produced such a deep influence, that though not yet converted, his
heart had experienced a great change. Probably a year or two passed
before Aaron and his fellow-laborers brought him to a full knowledge of
the true plan of redemption. For these reasons we consider the meeting
of Lamoni and his father did not take place earlier than B. C. 87. The
old king's conversion was followed by the issuance of his proclamation
of protection and unqualified religious liberty to the Nephite
missionaries and to all his subjects; of which proclamation Aaron and
his co-laborers took the fullest benefit by preaching from city to
city throughout the wide Lamanite territory, establishing churches and
ordaining officers therein. This labor occupied some years. As the
church grew the spirit of rebellion developed amongst the unconverted,
until they declared open war against the king, and massacred their
gospel-believing brethren.
Immediately after the massacre of the 1005 Anti-Nephi-Lehies the angry
Lamanites broke out in war with the Nephites, under the idea that
the latter were the cause of their internal troubles. They made a
sudden incursion into the land of Zarahemla and destroyed the city of
Ammonihah, which event took place in the eleventh year of the Judges
(B. C. 81), and after that they had many battles with the Nephites,
in which they were driven and slain. After their return from this
inglorious campaign they wreaked their vengeance on their unoffending
brethren, and again commenced to massacre them, which murders, we
suggest, took place during the thirteenth year of the reign of the
Judges (B. C. 79), as in the year following the whole of the believing
Lamanites migrated to the land of Jershon, as before narrated (B.
C. 78). These dates are simply suggestive as far as the history of
the mission is concerned, but those that relate to the Nephites are
distinctly stated in the annals of that people.
CHAPTER XXIII.
THE DAYS OF THE JUDGES--THEIR NAMES AND REIGNS--THE HERESY OF
NEHOR--HE SLAYS GIDEON AND IS EXECUTED--AMLICI'S REBELLION--THE
BATTLE OF AMNIHU--THE CONFLICT AT THE CROSSING OF THE SIDON--A THIRD
BATTLE.
(ALMA CHAP. 1 TO 3.)
For a period of about one hundred and twenty years succeeding the
death of king Mosiah, the Nephite commonwealth was governed by judges.
These were chosen by the united voice of the people, as provided in
the constitution framed under Divine inspiration by the last king, and
acknowledged as the supreme law of the nation, through its unanimous
acceptance as such, by the entire people. At the end of this period the
republic was overthrown through the great wickedness of all classes
of the community, and the people divided themselves into numerous
independent tribes.
It is not actually certain that the Book of Mormon gives us the names
of all the Nephite chief judges. In the earlier portion of the annals
of these times the order of succession is plainly stated, but in the
record of later years the name of the judge is sometimes only mentioned
incidentally in the historic narrative. It is therefore beyond our
power to determine if there were, or were not, others whose names have
been omitted by the sacred historians. The judges mentioned by name or
description are twelve in number. Of these, five, Pahoran II., Cezoram,
Cezoram's son (whose name is not given), Seezoram and Lachoneus
II., were assassinated; one, Pacumeni, was slain in battle with the
Lamanites; two, Alma and Nephi, were translated or taken by the Lord;
three, Nephihah, Pahoran I., and Helaman, died a natural death, whilst
of the manner of the decease of one, Lachoneus I., we have no record.
They judged the Nephites in the following order: 1 Alma (the younger),
from B. C. 91 to B. C. 83; 2 Nephihah, from B. C. 83 to B. C. 68; 3
Pahoran I., from B. C. 68 to B. C. 53; 4 Pahoran II., from B. C. 52
to B. C. 52; 5 Pacumeni, from B. C. 52 to B. C. 51; 6 Helaman (the
younger), from B. C. 50 to B. C. 39; 7 Nephi, from B. C. 39 to B. C.
30; 8 Cezoram, from B. C. 30 to B. C. 26; 9 Cezoram's son, from B. C.
26 to B. C. 26; 10 Seezoram, B. C. -- to B. C. 23, 11 Lachoneus I., from
-- to --; 12 Lachoneus II., from -- to A. C. 30.
It is possible that some unnamed judge may have ruled the Nephites for
a short time after the murder of Cezoram's son, and before Seezoram
was chosen, and still more probable that one or more rulers presided
over the destinies of the nation between the death of Seezoram and the
election of Lachoneus I., as there was a space of fifty-three years
between the murder of Seezoram and that of Lachoneus II., who succeeded
his father. Alma, the son of Alma, was the first chief judge of the
Nephite republic, having been called to that high position before the
death of king Mosiah.
* * * * *
It was the first year of Alma's reign. Could our readers have taken
a glimpse at the fair capital of the Nephites at that time (B. C.
91), already rich in the awards of human industry, combined with the
lavish productions of nature in that much favored land, they might have
noticed in the principal street, a portly, handsome man, manifesting
in his carriage the evidence of great bodily strength, combined with
vanity, self-sufficiency and subtlety. They might have observed that
his raiment was made of the finest fabrics that the looms of Zarahemla
could produce, lavishly embroidered and ornamented with labors of the
cunning workman in silk, in feathers and the precious metals, whilst
at his side hung a richly decorated sword. This man was no king, no
governor, no general of the armies of Israel; he was simply Nehor,
the successful religious charlatan of the hour, to whom the unstable
listened and the weak-minded flocked. His teachings had at any rate
the interest of novelty to the Nephites, yet some of his theories were
older than Idumea. They had been rejected in the counsels of heaven
before Lucifer, the son of the morning, fell. He would save all men in
their sins and with their sins; he abolished hell, established a paid
order of priests, and taught doctrines so liberal that every man could
be a member of his church and yet continue to gratify every vice his
nature inclined to. For this liberality of doctrine, Nehor expected
in return liberality of support for himself and assistants, in which
anticipation he was not disappointed. Many adopted his heresies; his
success fired his zeal and developed his vanity. He was so used to the
sycophancy of his converts that he was restive under contradiction,
and when Gideon, the aged patriot, and teacher in the true church,
one day met him in the streets of Zarahemla and upbraided him for his
wicked course, neither respecting his great age nor his many virtues,
Nehor drew his sword and smote him till he died. For this wilful and
unprovoked crime, the murderer was tried, convicted, and afterward
executed. His execution took place on the hill Manti, and, from the way
in which his death is spoken of, we imagine that he was hanged.
Though Nehor's shameful life was thus ended, unfortunately his doctrine
did not die with him. It was too pleasant to those who desired to gain
heaven without a life of righteousness. Consequently it spread widely
through the teachings of his followers. In later years the traitorous
Amlicites, the apostate Amalekites, the blood-thirsty Amulonites and
Ammonihahites, were all believers in his soul-destroying doctrines.
The bloodshed, the misery produced, the treasure expended through the
wickedness and folly of these base creatures, cannot be computed.
The increase of these false teachers among the Nephites rapidly
developed class distinctions and social divisions; their adherents
being generally gathered from amongst those who loved the vain things
of the world. Naturally they became proud and overbearing, and bitter
in their feelings towards the members of the true church of Christ.
Many of the latter received severe persecution at the hands of the
dissenters and bore it without retaliation, while others returned
insult for insult and gave blow for blow.
The example of these self-appointed teachers produced a like spirit
throughout their churches, and their members became idle and full of
devices to enable them to live without honest toil. They gave way to
sorcery and idolatry, to robbery and murder, and to all manner of
wickedness, for which offenses they were duly punished according to the
law, whenever conviction could be obtained, and when the intent of the
law was not thwarted by their unholy combinations. This development
of priestcraft also gave rise to another evil. Many belonging to the
apostate churches, though not willing to openly plunder or murder for
gain, were anxious for a monarchy to be established, that thereby they
might be appointed office holders, etc., and fatten at the public
crib. Their hope and intention was to destroy the church of God, and
undoubtedly to despoil its members.
In the fifth year of the Judges, a willing instrument arose to effect
their purpose. His name was Amlici, a follower of Nehor, corrupt and
ambitious, but cunning in the wisdom of the world. He was chosen by
the enemies of the commonwealth to be the king of the Nephites. The
whole question was brought before the people at a general election, as
provided by the code of Mosiah. The monarchists were out-voted; the
republic and the church were saved.
This should have ended the matter, but it did not; the turbulent
minority, incited by Amlici, would not accept this constitutional
decision. They assembled and crowned their favorite as king of the
Nephites, and he at once began to prepare for war, that he might force
the rest of the people to accept his government. Nor was Alma idle;
he also made ready for the impending contest. He gathered his people
and armed them with all the weapons known to Nephite warfare. The two
armies of those who so short a time before were brethren, met near a
hill called Amnihu, on the east bank of the river Sidon. There a bloody
battle followed, in which Amlici's forces were disastrously defeated
with a loss of 12,532 men, whilst the victors had to mourn the loss of
6,562 warriors slain.
After pursuing the defeated monarchists as far as he was able, Alma
rested his troops in the valley of Gideon (named after the martyr slain
by Nehor). He there took the precaution to send out four officers
with their companies to watch the movements and learn the intentions
of the retreating foe. These officers were named Zeram, Amnor, Manti
and Limher. On the morrow these scouts returned in great haste, and
reported that the Amlicites had joined a vast host of Lamanites in the
land Minon, where unitedly they were slaying the Nephite population and
ravaging their possessions; at the same time they were pushing rapidly
towards the Nephite capital with the intent of capturing it before
Alma's army could return. Alma at once headed his troops for Zarahemla,
and with all haste marched toward it. He reached the crossing of the
Sidon without meeting the enemy, but while attempting to pass to the
western bank he was confronted by the allied armies.
[Illustration: WILDERNESS OF HERMOUNTS.]
A terrible battle ensued; the Nephites were taken somewhat at a
disadvantage, but being men of faith, they fervently sought Heaven's
aid, and in the increased fervor this faith inspired, they hastened
to the combat. With Alma at their head, the advanced guard forded
the river and broke upon the enemy who stood awaiting them. By the
impetuosity of their charge they drove in the ranks of the enemy, and
as they pushed onward they cleared the ground by throwing the bodies
of their fallen foes into the Sidon, thus making an opening for the
main body to obtain a foothold. In this charge Alma met Amlici face
to face, and they fought desperately. In the midst of this hand to
hand combat, Alma lifted his heart on high, and prayed for renewed
strength that he might not be overpowered, but live to do more good to
his people. His prayers were answered, and thereby he gained new vigor
to battle with and eventually slay Amlici. Amlici slain, Alma led the
attack to where the king of the Lamanites fought. But that monarch
retired before the impetuous valor of the high priest and commanded his
guards to close in upon his assailant. The order was promptly obeyed,
but it did not succeed. Alma and his guards bore down upon them with
such fury that the few of the monarch's warriors who escaped made
a hasty retreat. Pushing steadily on, Alma kept driving the allies
before him, until his whole army had crossed the Sidon. There the
enemy, no longer able to meet his well ordered advance, broke in all
directions, and retreated into the wilderness that lay to the north and
west. They were hotly pursued by the Nephites as long as the latter's
strength permitted, and were met on all quarters by patriots rallying
to the call of the commonwealth who slew them by thousands. A remnant
eventually reached that part of the wilderness known as Hermounts.
There many died and were devoured by the wild beasts and vultures with
which that region abounded.
A few days after this decisive battle, another invading Lamanite army
appeared. This one advanced along the east bank of the Sidon. Alma,
having been wounded, sent one of his officers, who met the hosts of the
Lamanites, and drove them back to their own lands.
CHAPTER XXIV.
ALMA RESIGNS THE CHIEF JUDGESHIP--NEPHIHAH CHOSEN--ALMA MINISTERS
IN ZARAHEMLA, GIDEON, MELEK AND AMMONIHAH--CONDITION OF THE LAST
NAMED CITY--IT REJECTS THE MESSAGE ALMA BEARS--AN ANGEL MEETS
HIM--AMULEK--THE LAWYER ZEEZROM--THE GREAT CONTROVERSY--ZEEZROM
CONVERTED AND CAST OUT--THE MARTYRDOM OF THE BELIEVERS--ALMA AND
AMULEK IN PRISON--THEIR DELIVERANCE.
(ALMA CHAP. 4 TO 14.)
The great losses sustained by the Nephites in this war, not of warriors
alone, but of women and children, together with the vast amount of
their property destroyed, had the effect of humbling them and softening
their way-ward hearts, so that many thousands, during the next few
years, were added to the church by baptism. But the recollection of
their former disasters was gradually worn away by time and prosperity.
Three years later we find great inequality in the church--some poor
and some rich, the more powerful abusing and oppressing their weaker
brethren. This course proved a great stumbling-block to those who
were not numbered with the church, as well as being the cause of much
sorrow and ill-feeling amongst its members. Finding that no man could
properly attend to the duties of his many offices, Alma determined to
resign the chief judgeship, and devote his entire time to his duties
as the earthly head of the church. Preparatory to this resignation, he
selected one of the leading elders, named Nephihah, to be his successor
as chief judge. This choice was confirmed by the people. (B. C. 83.)
Alma now gave his entire attention to the duties of his calling as a
preacher of righteousness. He commenced his labors in Zarahemla. Thence
he went to the city of Gideon. After ministering there for some time,
he returned for rest to his home in the capital city.
The next year (B. C. 82), Alma turned his face westward. He visited the
land of Melek, where his labors were crowned with abundant blessings.
Having satisfied himself with the good that he had accomplished, he
traveled three days' journey on the north of the land of Melek, to
a great and corrupt city called Ammonihah. There he found a godless
people, filled with the falsehoods of Nehor, who were committing all
manner of abominations without repentance, because they cherished the
flattering lie, as the foundation of their creed, that all men would
be saved. This city was in the hands of a corrupt clique of judges and
lawyers, who stirred up sedition, tumult and rioting, that they might
make money out of the suits that followed such disturbances. Further
than this, they were secretly plotting to overthrow the government, and
rob the people of their highly prized liberties. Among such a people
Alma labored in vain; none would listen, none would obey, none offered
him rest and food. Scorn and mockery were his reward; and he was spat
upon, maltreated and cast out of the city.
Weary in body and sick at heart because of the iniquity of the people,
after many fruitless efforts, fervent prayers and long fastings, Alma
sought some other people more worthy of salvation's priceless gifts. He
bent his way toward the city of Aaron; but as he journeyed, an angel
of the Lord (that same angel that beforetime had been the agent in his
conversion to God) stood before him and blessed him. He told him to
lift up his heart and rejoice, for because of his faithfulness he had
great cause to do so. The angel then directed Alma to return to the
sin-cursed city he had just left, and proclaim unto its citizens the
awful message that except they repented the Lord would destroy them.
Without delay the prophet obeyed the angel's words. By another road
he drew near the doomed city, which he entered by its south gate. As
he passed in he hungered, and asked a man whom he met, Will ye give
to an humble servant of God something to eat? With joy the man (and,
strange though it appear, he was a rich man) took him to his home and
fed, clothed and lodged him. Furthermore, Amulek, for such was his
name, told Alma that he also had received a visit from a holy angel
who had informed him of the high priest's coming, and directed him
to receive him into his house. Then Alma blessed Amulek and all his
household, and tarried with them and recruited his strength under the
generous hospitality which their home afforded. But his rest was not
to be a lengthened one; the people waxed stronger in sin; the cup of
their iniquity was nearly full. Go, came the word of the Lord, Go
forth, and take with thee my servant Amulek, and prophesy unto his
people, saying, Repent ye, for thus saith the Lord, Except ye repent,
I will visit this people in mine anger; yea, I will not turn my fierce
anger away. Filled with the Holy Ghost, these servants of God went
forth and valiantly delivered their terrible message. One of those
who most bitterly opposed Alma and Amulek was a lawyer named Zeezrom.
We find recorded at great length, in the Book of Mormon, the details
of the controversy that occurred between him and the two servants of
the Lord. As a result we have handed down to us some of the plainest
teachings regarding the atonement, the resurrection, the powers of the
priesthood, etc., that are had among mankind. No matter what Alma and
his companion said, Zeezrom could twist it from its proper meaning;
find blasphemy and heresy in the sublime truths of the gospel, and
extract treason from the simplest of God's laws. He questioned and
cross-questioned, he promised and threatened, he twisted and turned,
he abused and vilified, but all to no purpose, he was caught in his
own trap. His heaven-inspired opponents made manifest his thoughts and
intentions, they exposed his lying, they overthrew his sophistries
and, with a power more than human, they exhibited the blackness of his
heart. As they proceeded the power of God increased upon them, their
words grew yet more forcible until Zeezrom himself felt their power. As
his corruptions were laid bare he began to tremble, first with rage,
then with fear. Bad as he was, he was not the worst among his people,
and when once he realized the power he was combating, his heart began
to acknowledge its guilt.
With this feeling he commenced to inquire of Alma, not now in mockery,
but in solemn earnestness, with regard to the kingdom of God. The
answers he received were like a two-edged sword, piercing to his inmost
soul, bringing to him a terrible sense of his awful position before
God, and encompassing him about with the pains of hell. He realized
that he had been a leader in iniquity, that his lyings and deceivings
had greatly contributed to drag the people down to their existing
corruption, and that he was among those most responsible for their
hardness of heart.
In this frame of mind he made an effort to plead with the people; he
acknowledged his guilt, testified to the virtue and integrity of Alma
and Amulek and interceded in their behalf. But in vain. The degraded
populace reviled him, they mocked at him, they said he also was
possessed of a devil, and further, they spat on him; then they cast
stones at him, and ultimately, with some others, drove him out of their
city; while the two prophets, with many who believed in their holy
message, were thrown into prison, there to suffer all the indignities,
persecutions and annoyances that apostate hate could inflict. Nor was
this the worst; these reprobates took the wives and babes of those
believers whom they had driven away, with such as had accepted the
truth who still remained in the city, and, gathering them in a body
they mercilessly burned them to death in one great martyrs' fire. Into
the torturing flames they also cast the records that contained the holy
scriptures, as though they imagined, in their blind fury, that they
could thereby destroy the truths that were so odious to them.
In their devilish glee and savage exultation they carried the two
enchained prophets to the place of sacrifice, that they might harrow
up their souls with a view of the sufferings of the perishing women
and children. Amulek's brave and impetuous spirit could ill bear the
fearful scene. The groans, the cries and supplications of the tortured
innocents carried untold agony to his soul. He begged Alma to exercise
the power of God that was in them to save the martyrs. But the Holy
Spirit revealed to Alma that this sacrifice was by heaven's consent,
and he replied, The Spirit constraineth me that I must not stretch
forth mine hand, for behold the Lord receiveth them up unto himself in
glory; and he doth suffer that the people may do this thing, according
to the hardness of their hearts, that the judgments which he shall
exercise upon them in his wrath may be just; and the blood of the
innocent shall stand as a witness against them, yea, and cry mightily
against them at the last day. Then Amulek said, Perhaps they will burn
us also. To which Alma responded, Be it according to the will of the
Lord. But, behold, our work is not finished; therefore they burn us not.
When the fire had burned low, and the precious fuel of human bodies and
sacred records was consumed, the chief judge of the city came to the
two prisoners as they stood bound, and mocked them. He smote them on
the cheek, and jeeringly asked them if they would preach again that his
people should be cast into a lake of fire and brimstone, seeing that
they had no power to save those who had been burned, neither had God
exercised his power in their behalf. But neither answered him a word.
Then he smote them again and remanded them to prison.
After they had been confined three days, they were visited by many
judges and lawyers, priests and teachers, after the order of Nehor,
who came to exult in the misery of their prisoners. They questioned
and badgered them, but neither would reply. They came again the next
day, and went through the same performance. They mocked at, smote and
spat upon the two disciples. They tantalized them with blasphemous
questions, such as the nature of their peculiar faith inspired. How
shall we look when we are damned? sneeringly asked these unbelievers in
damnation.
Patiently and silently all this was borne. Day after day was it
repeated. Harder and harder grew the hearts of the Ammonihahites
towards their prisoners. Fiercer and stronger grew their hatred. They
stripped Alma and Amulek, and, when naked, bound them with strong
ropes. They withheld food and drink from them, and in various ways
they tortured their bodies, and sought to aggravate and tantalize
them and harrow up their minds. On the 12th day of the tenth month
of the tenth year of the Judges (B. C. 82), the chief judge with his
followers again went to the prison. According to his usual custom he
smote the brethren, saying as he did so, If ye have the power of God,
deliver yourselves from these bonds, and then we will believe that the
Lord will destroy this people according to your words. This impious
challenge the crowd one by one repeated as they passed by the prophets,
and smote them in imitation of their leader. Thus each individual
assumed the responsibility of the defiance cast at the Almighty, and
virtually said, Our blood be upon our own heads.
The hour of God's power had now come--the challenge had been accepted.
The prophets, in the majesty of their calling, rose to their feet.
They were endowed with the strength of Jehovah. Like burnt thread the
cords that bound them were snapped asunder and they stood free and
unshackled before the terror-stricken crowd. To rush from the prison
was the first impulse of the God-defying followers of Nehor. In their
fear some fell to the earth, others, impelled by the crowd behind
stumbled and fell over the prostrate bodies, until they became one
confused mass, blocking each other's way; struggling, yelling, cursing,
pleading, fighting; frantically, but vainly, endeavoring to reach the
outer gate.
At this moment of supreme horror an earthquake rent the prison walls.
They trembled, then tottered, then fell on the struggling mass of
humanity below, burying in one vast, unconsecrated grave, rulers and
judges, lawyers and officers, priests and teachers. Not one was left
alive of all the impious mob who a few moments before defied heaven
and challenged Jehovah's might. But Alma and Amulek stood in the midst
of the ruins unhurt. Straightway they left this scene of desolation
and went into the city. When the citizens saw the two servants of God,
great fear fell upon them, and they fled, as a goat fleeth with her
young from two lions.
Alma and Amulek were then ordered to leave the city. This they did, and
went to the neighboring town of Sidom. There they found those who had
been cast out of Ammonihah, and in grief and sorrow they related the
story of the burning of the wives and children of the fugitives, and
also the history of their own miraculous deliverance.
CHAPTER XXV.
ZEEZROM SICK WITH FEVER--HIS MIRACULOUS RECOVERY--THE DESTRUCTION
OF AMMONIHAH--THE INVASION OF THE LAND OF NOAH--ZORAM, THE NEPHITE
COMMANDER, SEEKS THE MIND OF THE LORD--IT IS GIVEN--ITS RESULTS--THE
WAR ENDED--ALMA'S MINISTRATIONS.
(ALMA CHAP. 15 AND 16.)
While the fearful tragedy that we have just related was being enacted
in Ammonihah, Zeezrom--trembling, heart-sick and faint--wandered with the
others to Sidom. The horrors of the damned took hold of him, until his
body succumbed to the agony of his mind. He was scorched with a burning
fever, which continually increased until the glad tidings reached his
ears that Alma and Amulek were safe; for he had feared that through his
iniquities they had been slain. No sooner did they reach Sidom than
he sent for them, as his heart then began to take courage. They did
not hesitate, but at once proceeded to where he lay. When they entered
his presence, he stretched forth his hands and besought them to heal
him. Alma questioned him regarding his faith in Christ, and finding
that the good seed planted in his bosom had brought forth fruit, this
mighty high priest cried unto the Lord, O Lord our God, have mercy on
this man, and heal him according to his faith which is in Christ. When
Alma had said these words, Zeezrom leaped upon his feet and walked, to
the great astonishment of all who witnessed it. Alma then baptized the
repentant lawyer, who began from that time forth to preach the glorious
message of eternal salvation. His energy, wisdom, learning and talents
were now used towards the upbuilding of the kingdom of God, with as
much zeal as he had before labored for corruptible riches and worldly
fame; for Zeezrom was a whole-souled, courageous man, he did nothing
by halves--when he served the devil, he was a profitable servant; when
he turned to God, he did it with all his heart. From this time Zeezrom
became a preacher of righteousness, laboring under the direction of
Alma, and we next hear of him ministering with Amulek to the people in
the land of Melek.
Next year Ammonihah was destroyed. Less than four months had elapsed
since the two inspired followers of the Lamb had left it to its fate,
when the Lamanites fell upon it like a whirlwind in its suddenness, and
as an avalanche in its utter desolation. The dark skinned warriors of
Laman swept over these murderers of the saints like a tempest of fire,
leaving neither young nor old, babe nor grandsire, to repeat the story
of their woes. Not one of Ammonihah's boasting children was left to
defy heaven.
Nor was the city spared; it, also, was given to the destroyer, and its
palaces and temples, its homes and its workshops, were consumed by the
devouring fire. For one day the fierce flames consumed the walls and
towers of Ammonihah. Their light illumined the lurid sky, shone on
the distant mountain tops, and lit the neighboring valleys. Then an
uninhabitable desolation, stinking with the rotting carcasses of man
and beast, only remained to mark the place where Ammonihah once stood.
As the Desolation of Nehors, it was known and avoided by the Nephites
for many succeeding years.
Emboldened by this signal triumph, the Lamanites entered the borders of
the neighboring land of Noah. There they continued their depredations,
carrying off many Nephite captives into the wilderness. At this
juncture the Nephite general Zoram, with his two sons (Lehi and Aha),
rallied his forces, in the hope of intercepting the Lamanite armies in
their return to the land of Nephi, and of delivering the captives.
Before starting on their march Zoram determined to inquire of the Lord.
He and his sons knew that Alma was a prophet and revelator to the
nation. Wisely they went first to him and inquired if it was the Lord's
will that they should advance into the wilderness in search of their
captive brethren.
Alma laid the matter before the Lord. The Divine answer came: Behold
the Lamanites will cross the river Sidon in the south wilderness, away
up beyond the borders of the land of Manti. And behold there shall ye
meet them, on the east of the river Sidon, and there the Lord will
deliver unto thee thy brethren who have been taken captive by the
Lamanites.
Obedient to these plain instructions, Zoram and his sons crossed over
the river Sidon with their armies, and marched southward beyond the
borders of the land of Manti, into that portion of the great southern
wilderness which lay east of the river Sidon. There they came upon the
enemy, as the word of the Lord had declared, and there they joined in
battle. The Lamanites were defeated, scattered and driven into the
wilderness, and the Nephite captives were delivered. Great was the joy
in the land of Zarahemla when it was found that not one Nephite had
been lost of all those taken prisoners; but every one, great and small,
had escaped the horrors of slavery in the hands of the Lamanites, and
they all returned in peace to possess their own lands. Here we have a
most happy result of seeking the word of the Lord and then faithfully
carrying out his instructions.
Again there was peace throughout the land, and the name of Zoram is no
more mentioned in the sacred record.
During this period of peace, Alma and his fellow-priesthood preached
God's holy word in the power and demonstration of the Spirit, and with
much success. Great prosperity came to the church throughout all the
lands of the Nephites. At this happy time there was no inequality among
them; the Lord poured out his Spirit on all the face of the land,
as Alma supposed to prepare the hearts of his people for the coming
of Christ. Like many others of the ancient prophets, he antedated
that glorious appearing. He little knew of the wars and contentions,
the apostasies and dissensions, the spiritual tribulation and
material commotion that would precede that blessed day. But with this
prospect full in view, he labored and rejoiced, preached, blessed and
prophesied, never tiring in his energies, and feeling sorrowful only
because of the hard-heartedness and spiritual blindness of some of the
people.
In one most glorious event, Alma had unspeakable joy. His youthful
companions, the sons of king Mosiah, returned from their fourteen
years' mission amongst the Lamanites, during which time, after sore
trials and great tribulation, they, by the grace of the Father, had
brought many thousands of that benighted race to a knowledge of the
principles of the everlasting gospel.
Alma was traveling south on one of his missionary journeys from the
land of Zarahemla to the land of Manti, when he met Ammon and his
brethren coming from the land of Nephi. On hearing the story of
the mission, he at once returned with them to Zarahemla. There the
condition of affairs amongst the Lamanites was rehearsed to the chief
judge, who laid the whole subject before the people, so that whatever
was done in relation to the Christian Lamanites might be done by common
consent. The Nephites decided to give the land of Jershon to these
people for an inheritance. With this cheering news Ammon, accompanied
by Alma, returned into the southern wilderness, to the place where his
people were awaiting the decision of the Nephites. There the Ammonites
were ministered to and comforted by Alma and others, after which they
resumed their march to the land set apart for their future abode.
There, however, we shall find, as we proceed with our story, they
remained but a few years.
CHAPTER XXVI.
KORIHOR THE ANTI-CHRIST--HIS FALSE TEACHINGS AND BLASPHEMY--HE IS
TAKEN BEFORE ALMA--IS STRUCK DUMB--HIS MISERABLE END--THE HERESY
ROOTED OUT.
(ALMA CHAP. 30.)
The next notable event in the history of the Nephites was the
appearance of Korihor, the anti-Christ. (B. C. 75.)
The doctrines advocated by Korihor were of a kind that would gain
ready adhesion from those who did not fervently love purity, truth
and righteousness, as they flattered their vanity and gave them
liberty to follow the lead of their passions without fear of the
judgment or condemnation of a Divine Being. Spiritually he was a
Nihilist. He denied the coming of the Messiah, he ridiculed prophecy
and revelation, and asserted that it was impossible for men to know
the future. He inveighed against the atonement of the Redeemer as a
foolish superstition, and taught, instead of the unchanging truths of
the everlasting gospel, the theory that every man fared in this life
according to the management of the creature, prospered according to his
genius, and conquered according to his strength. Further, he announced
that whatsoever a man did was no crime, for that when a man was dead,
there was an end thereof.
It is almost needless to say that those who accepted such dogmas gave
way to all manner of evil doing. They became overbearing to others,
exceedingly keen in business transactions, were full of covetousness,
duplicity, and lasciviousness, and indulged in various wanton
pleasures. Their motto might be said to have been, Let us eat, drink
and be merry, for tomorrow we die; and what we do here will not be
brought against us hereafter.
Korihor also gained a strong hold among the discontented, for such are
ever found where universal perfection does not dwell. He railed at the
holy priesthood with fierce words of falsehood. He charged that they
sought to keep the people down, that they encouraged ignorance in the
masses, that they bound their minds with foolish traditions; all this,
and much more, that they might usurp power and authority, and glut
themselves with the results of their victims' daily toil.
In Alma's answer to this charge we have a pleasing insight into his
private life. He said: Thou knowest that we do not glut ourselves upon
the labors of this people, for behold, I have labored even from the
commencement of the reign of the Judges until now, with mine own hands,
for my support, notwithstanding my many travels round about the land to
declare the word of God unto my people; and notwithstanding the many
labors I have performed in the church, I have not so much as received
even one senine for my labor; neither has any of my brethren, save it
were in the judgment seat, and then we have received only according to
law for our time.
As a propagandist, Korihor, for a short time, was a success. We
first hear of him preaching his satanic doctrines in the land of
Zarahemla, and as he claimed to fully believe all he taught, the law
could not touch him, as full religious liberty was guaranteed under
the constitution and laws of the Nephite commonwealth. From Zarahemla
he went to the land of Jershon to inoculate the Ammonites with his
soul-destroying vagaries. But they were a wiser and more zealous
people for the gospel than were many of the Nephites. They took him,
bound him, and carried him before Ammon (son of king Mosiah), their
high priest. He directed that Korihor should be removed beyond the
border of their land, which command having been obeyed, we next find
the unabashed impostor laboring amongst the people of the land of
Gideon. There he also met with rebuffs. He was arrested by the people
and taken before the chief officers in that land. They found they could
do nothing that would be satisfactory with him, so they remanded him
into the custody of the proper officers, with instructions to carry him
before Alma and Nephihah, in Zarahemla.
When brought before these worthies--the highest dignitaries of the
church and state--Korihor continued in his course of loud-mouthed
blasphemy, defiant assumption, and wilful falsehood.
He argued against the existence of the Father and the coming of his
Only Begotten. Alma accused him of arguing against his convictions,
but this he stoutly denied, and clamored for a sign to be given, as
he pretended, that he might be convinced. Alma at length, wearied by
his impious importunities, told him that God, as a sign, would smite
him dumb. This terrible warning, though it caused the pretender some
uneasiness, only resulted in an attempt at prevarication on his part.
He said: I do not deny the existence of a God, but I do not believe
there is a God; and I say also, that ye do not know that there is
a God; and except ye show me a sign I will not believe. Then Alma
answered: This will I give unto thee for a sign, that thou shalt be
struck dumb according to my words; and I say that, in the name of God,
ye shall be struck dumb, that ye shall no more have utterance.
Korihor received his sign; Alma's words were fulfilled; the sign-seeker
never more spoke on earth. When the hand of the Lord fell upon him he
recanted. By writing, as he could not speak, he confessed the power of
God, and acknowledged that he had been led astray by Satan, who had
come to him in the form of an angel of light. He begged that the curse
might be removed, but Alma, well knowing the baseness of his heart,
refused to intercede before heaven in his behalf lest when restored to
speech he would again strive to deceive the people.
And it came to pass that the curse was not taken off Korihor; but he
was cast out and went about from house to house begging for his food.
A proclamation was next sent throughout all the land. In it the chief
judge recited what had happened to Korihor, and called upon those who
had believed in his words to speedily repent, lest the same judgments
should come upon them.
This proclamation put an end to the iniquity of Korihor, for his
followers were all brought back again to the truth. But Korihor,
deserted by the devil, a vagabond and a beggar, still continued to beg
his way from town to town, from house to house; until, one day, in a
city of the Zoramites, he was run over and trodden down. The injuries
that he received at this time were so great that he soon after died.
CHAPTER XXVII.
ZORAM AND THE ZORAMITES--THEIR PECULIAR HERESY--THE LAND OF
ANTIONUM--THE RAMEUMPTOM--ALMA'S MISSION TO THESE PEOPLE--THOSE WHO
RECEIVE HIS TEACHINGS PERSECUTED--THEY FLEE TO JERSHON.
(ALMA CHAP. 31 TO 35.)
In our last chapter we stated that Korihor, the anti-Christ was killed
in a city of the Zoramites. Who was Zoram? and who were the Zoramites?
are the questions that now present themselves.
There are two distinct classes of people called Zoramites in the Book
of Mormon. The first, the descendants of Zoram, the servant of Laban,
who accompanied Nephi from Jerusalem. The second were the followers of
the apostate Zoram, whose defection and treason caused so much trouble
and bloodshed in the Nephite republic.
Of the last named Zoram and his individual life we have no history. We
only know him through his pernicious teachings, and the sad results
thereof. But it is altogether probable that before he started out as a
religious reformer on his own account, he was a follower of Nehor, as
the majority of his adherents appear to have been gathered from that
sect and to have belonged to that order.
Zoram assembled his people in a region of the South American continent,
at that time but very thinly settled by the Nephites. It was called
the land of Antionum, and lay to the east of the river Sidon, while
it stretched from the land of Jershon in the north, to the great
wilderness south, which was infested with the more savage, wandering
Lamanites. To this broad land the Zoramites gathered, and there built
their cities, erected their synagogues, and grew in material wealth;
until, in the year B. C. 75, they had become an important, though
undesirable portion of the Nephite commonwealth. As friends they were
unreliable, as enemies formidable.
In the various apostasies, partial or total, that from time to time
disgraced the Nephites, there is one characteristic feature that seems
universal to them all, however much they may have differed on minor
points. It was the denial of the coming of the Savior in the flesh,
and of the necessity of His atonement for the sins of the world.
This was the evil one's strong point in his efforts to mislead the
ancient Nephites. Let him but persuade any people to reject this, the
foundation of the gospel scheme, and little he cares what else they
believe or disbelieve; for when this fundamental truth is rejected
their spiritual enslavement is secured.
This was the case with the Zoramites. They claimed to be a chosen and
a holy people, separate from their fellow-men, and elected of God to
eternal salvation, while all around were predestined to be cast down
to hell. This atrocious creed naturally resulted in its adherents and
advocates being puffed up in vanity and consumed with pride. They
became haughty, uncharitable and tyrannical, and oppressors of their
poorer neighbors. They covered their bodies with the finest apparel,
and profusely adorned their persons with costly ornaments of gold and
jewels. In their arrogance and self-righteousness they became the
Pharisees of their age and country; but in other phases of iniquity
they far exceeded their counterparts in the Holy Land. They bowed down
to idols, denied the coming of Christ, declared the doctrine of the
atonement to be a foolish tradition, and, like many of the sects of
modern Christendom, they misinterpreted the teachings of holy scripture
with regard to the being of God. Their declaration of faith was: Holy,
holy God; we believe that thou art God, and we believe that thou art
holy, and that thou wast a spirit, and that thou art a spirit, and
that thou wilt be a spirit forever.
This strange medley of ideas gave birth to corresponding vagaries of
worship. They left off praying. Being chosen and elected to be God's
holy children, they had no need of prayer. Once a week they assembled
in their synagogues and went through an empty form, which was a little
prayer, a little praise and considerable self-glorification. Having
done this, they never mentioned God or holy things again throughout the
week; indeed, it was a portion of their creed that their synagogues
were the only places in which it was lawful to talk or think of
religious matters.
Their ceremonies were as absurd as their creed. In the centre of
each of their synagogues was erected a holy stand, or pulpit, called
rameumptom, which stood high above the congregation. From the slight
description given of it in the book of Alma we judge it may have been
somewhat pyramidical in form, the top being only large enough for one
person to stand upon. Each worshiper mounted to the top, stretched
out his hands toward heaven, and, in a loud voice, repeated their set
form of worship. Having done this, he descended and another took his
place, and so on, until all who desired to go through the mummery had
satisfied their conscience or gratified their pride.
The tidings of this defection having reached Alma, he selected several
of the leading members of the priesthood, and, as soon as possible,
proceeded to the land of Antionum. Those who accompanied him were his
two younger sons, three of the sons of king Mosiah, Amulek and Zeezrom.
To his anxiety to bring these dissenters back from the error of their
ways and to avert heaven's righteous wrath from falling upon them, was
added the fear that if they remained in their wickedness they would
join the Lamanites and bring trouble upon the more faithful Nephites by
urging the renewal of war.
On the arrival of Alma and his fellow-laborers at the seat of this
apostasy, they at once commenced their ministrations. They taught in
the synagogues and preached in the streets. They visited the people
from house to house, using every possible effort to bring these
misguided dissenters to an understanding of their perilous condition.
To these labors we are indebted for some of the plainest and most
powerful gospel teachings contained in the Book of Mormon, all of
which will well repay our perusal. Suffice it to say, that many of
the poor and humble, those who were oppressed, abused and trodden
down by their false priests and unrighteous rulers, as well as by the
wealthier portion of the community, received the words of salvation,
while the majority rejected them with contemptuous scorn. Some of the
missionaries were maltreated. Shiblon, the son of Alma, was imprisoned
and stoned for the truth's sake, while others fared but little
better. Unfortunately the work of God was retarded by the misconduct
of Corianton, the brother of Shiblon, who, for a time, deserted his
ministerial duties for the company of a harlot. This folly caused
Alma great sorrow, as it gave the ungodly a pretext for rejecting the
gospel, of which they were not slow to avail themselves.
When Alma and his associates had done all the good they deemed
possible, they withdrew to the neighboring land of Jershon. No sooner
had they left than the more crafty of the Zoramites devised a plan
to discover the feelings of the community. They gathered the people
together throughout the land and consulted with them concerning that
which they had heard. In this way they discovered who favored the truth
and who rejected it. Finding that the poor and uninfluential were those
who had received it, they resorted to persecution and plunder. They
drove the believers from their homes and out of the land. Most of these
fled to the land of Jershon, whither the priesthood had preceded them.
The land of Jershon was inhabited by the people of Ammon. They also
had left home and country for the truth's sake, and now that others
were suffering from the same cause, they received them with open arms.
They fed and clothed those who needed such help, and gave them lands
whereon they might build up new homes.
When the wicked Zoramites heard of the kind reception their injured
fellow-citizens had received in Jershon they were greatly angered. They
were not content to spoil them themselves, but they wanted to make them
fugitives and vagabonds on the face of the whole earth. Their leader,
a very wicked man, sent messages to the Ammonites, desiring them to
expel the refugees, adding many threats of what would follow, should
his cruel demand not be complied with. But the Ammonites were a brave
people; they had already suffered unto death for the cause of God; and
they were not of the stamp to desert their afflicted brethren. Rather
than do so, they would again forsake their homes and find in some
other region a land of peace: for we must remind our readers that the
Ammonites had entered into covenant with God never again to bend the
bow or draw the sword to take human life. They, therefore, withdrew to
the land of Melek, and the armies of the Nephites occupied the land of
Jershon.
CHAPTER XXVIII.
ANOTHER WAR--MORONI, THE LEADER OF THE NEPHITES--THE TACTICS OF THE
LAMANITES--ZERAHEMNAH--THE BATTLE AT RIPLAH--DEFEAT OF THE LAMANITES.
(ALMA CHAP. 43 AND 44.)
The cause which led the Nephite armies to occupy Jershon was that the
Zoramites, finding that their haughty and unjust demands would not be
complied with, had excited the Lamanites to invade the territory of the
Nephites. The Lamanite forces which were commanded almost entirely by
Nephite apostates, on account of their fierce hatred to their former
associates, marched first into the land of Antionum, where they were
joined by the Zoramites. Then the whole of the invading hosts, under
the command of a dissenter named Zerahemnah, advanced northward towards
the land of Jershon.
This was a day of peril for the Nephites. Their enemies were much more
numerous than they, and were filled with a savage thirst for blood,
which was especially felt against those who were of their own race
and kindred who had bowed in obedience to Heaven's commands. At this
juncture the Lord raised up one of the greatest heroes ever born on
American soil. He was not only a military leader, but a priest and
prophet, and by his inspiration and devoted courage the Nephites were
for many years led to uninterrupted victory. Such was Moroni, who now,
though but twenty-five years old, took the chief command of the armies
of his nation.
Though the forces of the Lamanites were much more numerous, all other
advantages were on the side of their foes. The discipline of the
Nephites was better by far; the bodies of their soldiers were protected
by armor, breastplates, helmets, shields, etc., and they were fighting
for the sacred cause of their religion and their country, their altars
and their fire-sides, their wives and their little ones. Inspired by
the justness of their cause and the extremity of their circumstances,
they fought with a courage and a desperation never exceeded in their
annals.
The Lamanites, on the other hand, had no such holy impulses to nerve
their arms for the combat. They were the aggressors, and were hasting
to shed the blood of their brethren. Insane and infernal hatred
alone inspired them for the warfare. Besides, they were ill-prepared
to meet the Nephites, who had such a tactician as Moroni for their
commander-in-chief. The descendants of Laman were simply armed with
swords and cimeters, bows and arrows, slings and stones. Their bodies
were naked with the exception of a skin wrapped about their loins. The
Zoramites and other dissenters from the Nephites were better clothed;
in dress they followed the fashion of the people from whom they sprang.
The Lamanites, finding that Moroni was too well prepared for their
attack on the land of Jershon, retired through Antionum into the
wilderness, where they changed direction and marched towards the
headwaters of the river Sidon, with the intention of taking possession
of the land of Manti. But Moroni was too vigilant to allow his enemies
to slip away without knowing what had become of them. He had his spies
watch the movements of Zerahemnah's forces, and in the meanwhile sent
to Alma to inquire the mind and will of the Lord with regard to his
future course. The word of the Lord was given to Alma, and he informed
Moroni's messengers of the movements of the Lamanites. The young
general, with becoming prudence, then divided his army. One corps he
left to protect Jershon, and with the remainder he advanced by rapid
marches toward Manti, by the most direct route. On his arrival he
at once mustered all the men who could bear arms into his forces,
to help in the defense of their rights and their liberties against
the advancing foe. So rapid had been his movements and so prompt had
been the response to his calls that when the Lamanites reached the
neighborhood of the Sidon he was prepared for their coming.
The battle that was fought when the opposing armies met was one of the
most stubborn and bloody in Nephite history. Never from the beginning
had the Lamanites been known to fight with such exceeding great
strength and courage. Time after time their hosts rushed upon the
well-ordered ranks of the Nephites, and notwithstanding the latter's
armor they crushed in their heads and cut off their arms. But the cost
of these charges to their own numbers was terrible. The battle began
at a hill called Riplah, and afterwards extended to both banks of
the Sidon. At one time a lull took place in the carnage, and Moroni,
who had no pleasure in the shedding of blood, made an offer of such
terms of surrender as he considered the circumstances warranted. But
Zerahemnah and other captains of the Lamanite hosts rejected the offer
and urged their troops to renewed resistance. So the battle recommenced
with unabated ferocity. At last the faith and valor of the Nephites
prevailed; many of the Lamanites surrendered and agreed to a covenant
of peace. Even Zerahemnah himself, wounded and scalped by one of
Moroni's body guard, to prevent the total annihilation of his armies,
at last consented to the proposed terms and entered into the required
covenant of peace. So great were the losses on both sides, especially
of the Lamanites, that the dead were not numbered.
Thus ended the war, but not the Zoramite heresy, for we read, in the
history of later wars between the two nations, of certain Lamanite
captains being of the Zoramites. Foiled in their attempts to destroy
their former brethren and to overthrow the church of God, they still
adhered to their false faith, and on every possible occasion made
manifest their undying hatred to those whose only offense was that they
would not join them in their crimes nor consent to the destruction of
the liberties of the people.
CHAPTER XXIX.
ALMA'S CHARGE TO HIS SONS--HE TRANSFERS THE RECORDS TO HELAMAN--HE
LEAVES THIS WORLD--ZEEZROM'S LATTER DAYS--HELAMAN'S MINISTRATIONS.
(ALMA CHAP. 36 TO 42, 45.)
Alma was now growing old. Notwithstanding his unceasing efforts and
fervent prayers, the Nephites were again backsliding into iniquity.
To every Nephite city, and to every Nephite land he went or sent, to
revive the gospel fires in the souls of the inhabitants. But many
became offended because of the strictness of the gospel's laws, which
forbade not only sin itself, but the very appearance of sin. As this
feeling grew, Alma's heart became exceedingly sorrowful and he mourned
the depravity of his people.
Like many of the ancient patriarchs, when they felt that their mortal
career was drawing to its close, he called his sons to him, and gave
them his last charge and blessing, speaking to each as the spirit
of instruction and prophecy inspired. To Helaman, his eldest, he
transferred the custody of the sacred plates, with many words of
warning and caution regarding them. With hearts strengthened and
renewed by the inspiration of his fervent admonitions, his sons went
forth among the people; nor could Alma himself rest while there was a
soul to save or a wrong to make right. He also went forth once again in
the spirit of his holy calling, and raised his voice in advocacy of the
principles of the everlasting gospel.
It was in the nineteenth year of the Judges (B. C. 73), that Alma took
his beloved son, Helaman, and after having discovered, through divers
questions, the strength and integrity of his faith, he prophesied to
him of many important events in the distant future, especially with
regard to the destruction of the Nephites. This prophecy he commanded
him to record on the plates, but not to reveal to anyone. Alma then
blessed Helaman, also his other sons; indeed he blessed all who should
stand firm in the truth of Christ from that time forth. Shortly after
this he departed out of the land of Zarahemla, as if to go to the land
of Melek, and was never heard of more. Of his death and burial no men
were witnesses. Then the saying went abroad throughout the church that
the Lord had taken him, as he beforetime had taken Moses. This event
occurred exactly one hundred years from the time of the elder Alma's
birth.
After the departure of Alma we learn no more of the life of his
associate Zeezrom, though his name and teachings are more than once
referred to by later servants of God. We also read of a city of
Zeezrom, and, as it was the custom of the Nephites to name their
cities, towns and villages after whoever founded them, it is highly
probable that, in the colonization of the country so vigorously carried
on in the age that these men lived, he commenced the building of this
place, and it would not be unreasonable to believe that he dwelt in the
midst of its citizens as their high priest or chief judge.
Alma's son Helaman appears to have succeeded him as the presiding High
Priest. After Alma's departure from this earth Helaman and others went
through the cities of the Nephites and regulated the affairs of the
church. Owing to the pride of many who would not give heed to the
instructions given them, nor walk uprightly, dissensions arose, which
in after years led to numerous evils, among the greatest of which was
a long continued war, or series of wars, between the faithful Nephites
on one side, and the apostates, and afterwards the Lamanites on the
other. Still, for four years, Helaman and his associate priesthood were
enabled to maintain order in the church. Many died in full faith of the
gospel and in joyous hope of its never-ending rewards; indeed, during
that period there was much peace and great prosperity enjoyed by those
who remained faithful.
CHAPTER XXX.
AMALICKIAH--HIS APOSTASY AND TREASON--MORONI'S TITLE OF
LIBERTY--THE NEPHITES RESPOND TO HIS CALL--LEHONTI-HE IS
POISONED BY AMALICKIAH--THE KING OF THE LAMANITES TREACHEROUSLY
SLAIN--AMALICKIAH MARRIES THE QUEEN AND IS PROCLAIMED KING--A
DISASTROUS LAMANITE RAID.
(ALMA CHAP. 46 AND 50.)
Peace, however, was but short lived. Internal dissensions created
by the intrigues of apostates and royalists convulsed the Nephite
community. The rebels were led by a descendant of Zoram, the servant
of Laban, named Amalickiah, one of the most ambitious, cunning and
unscrupulous characters that ever disgraced the history of ancient
America. It was a perilous day for the Nephite nation when this subtle
creature bent all his brilliant energies to the fulfillment of his
ambitious dreams. True, he had been a member of Christ's holy church,
but now the love of God had given place to the hatred of his servants;
he was the citizen of a republic, but he aspired to overthrow its
liberties, and reign as king over his fellow-citizens. Indeed he had
cherished thoughts of still greater power, even to be monarch of
the entire continent; both Nephite and Lamanite should bow to his
undisputed sway. Such were his nightly dreams, and the continual
thoughts of his waking hours, and to this end he bent all the energies
of his mind, all the craft of his soul, all the cunning of his tongue,
all the weight of his influence. With promises rich as the gold of
Ophir and numerous as the snow-flakes in a winter's hurricane, he
beguiled his weaker fellows; men who, like him, loved power, hated the
truth, delighted in iniquity, but who had not the lofty ambition, the
unhallowed valor, and the deep designing cunning that distinguished
their leader. To his call the dissatisfied, the corrupt and the
apostate rallied.
Opposed to him stood Moroni, the dauntless leader of the armies of
the Nephites. Inspired by an unquenchable love for truth and liberty,
he sensed with every heart's pulsation that no man could fight for a
holier, more glorious cause than virtue and liberty. Thus inspired, he
tore a portion of his robe from it surrounding parts, and inscribing
thereon his battle cry, he lifted it high upon a pole. Then girding on
his armor, incasing his head with its fit covering, shielding his body
with its breastplates, placing the proper pieces round his thighs and
loins, he kneeled in humble, heartfelt prayer before Jehovah, presented
his "Title of Liberty" before him and asked his blessing, protection,
guidance and victorious aid in the coming struggle. Then he gathered
the hosts of the Nephites; from place to place he sped, waving in
the air the ensign on which all could read the burning words he had
inscribed: In memory of our God, our religion and freedom, and our
peace, our wives and our children.
[Illustration: MORONI RAISES THE "TITLE OF LIBERTY."]
Nor did he cry in vain; the patriot Nephites, the members of the church
of Christ, hastened with ready feet to the response. The streets of
Zarahemla were alive with the gathering hosts. Each warrior, to show
his devotion to the liberties with which God had endowed them, and
his fealty to the Great Giver, rent his robe, as the young general
had done, and thereby made covenant with God and his brethren to be
faithful and true, in life and in death, in the council chamber and on
the battle field, while an enemy remained to menace their liberties,
national or religious.
Nor was Zarahemla alone in the manifestation of her patriotic love.
Moroni's stirring appeal was spread far and wide throughout the lands
of the Nephites. Swift-footed, banner-bearing messengers hastened down
the Sidon's banks to the dwellers in the north, arousing the patriots
of each peaceful city to the peril of the hour. Onward they hurried
until Desolation echoed back to Bountiful the battle cry of liberty.
Others gave no rest to the soles of their feet until Mulek, and her
sister cities that lined the Caribbean Sea had flung from their tower
tops the hallowed banner. Through the narrow defiles and rocky canyons
that lay between the Andes' lofty peaks, other couriers pushed their
unwearied way into the western wilderness and hence to the Pacific's
strand, until every city held by Nephites had gathered her sons to the
defense of their rights and their liberties, their altars and their
fire-sides. Nor were Manti and the other cities of the south forgotten;
the faithful and the brave who lined the borders of the great southern
wilderness heard the rallying cry. From every city, every vale, the
converging hosts poured forth with sword and spear, with bow and
arrow, with slings and stones; while from the top of every tower and
citadel throughout the Nephites' land, the sacred standard fluttered
in the breeze. Men of strong arms and stout hearts were they, of faith
unfaltering, and courage undiminished.
No wonder, then, that when Amalickiah's emissaries brought the
evil-boding news of this great awakening to his unwilling ears that he
faltered in his purpose, that his followers lost heart, that retreat
was deemed the fittest show of wisdom, and discretion the better part
of valor. No wonder that when, by Moroni's vigilance, that retreat was
cut off, that the rebels succumbed and surrendered, that Amalickiah
fled for safety to the Lamanites, and that the "Title of Liberty"
continued to float uninterruptedly from the Atlantic to the Pacific
coast, as far as Nephi's children ruled or Nephite homes were found,
and that Moroni and his people rejoiced with intensified joy in their
liberties, now more than ever dear to them through the valorous efforts
they had put forth for their preservation.
When Amalickiah fled to the court of the king of the Lamanites he
evolved a plot worthy of a demon, which only ceased with life. He was
a Napoleon in ambition and diplomacy, and possibly also in military
skill. On the first favorable opportunity after reaching the Lamanite
court, he commenced to rekindle the fires of hatred toward his former
friends. At first he was unsuccessful, the recollection of their late
defeats was too fresh in the memory of the multitude. The king issued a
war proclamation, but it was disregarded. Much as his subjects feared
the imperial power, they dreaded a renewal of war more. Many gathered
to resist the royal mandate. The king, unused to such objections,
raised an army to quell the advocates of peace, and placed it under the
command of the now zealous Amalickiah.
The peace-men had chosen an officer named Lehonti for their king
and leader, and he had assembled his followers at a mountain called
Antipas. Thither Amalickiah marched, but with no intention of provoking
a conflict; he was working for the good feelings of the entire Lamanite
people. On his arrival he entered into a secret correspondence with
Lehonti, in which he agreed to surrender his forces on condition that
he should be appointed second in command of the united armies. The plan
succeeded. Amalickiah surrendered to Lehonti and assumed the second
position. Lehonti now stood in the way of his ambition; it was but a
little thing to remove him: he died by slow poison administered by
Amalickiah's command.
Amalickiah now assumed supreme command, and at the head of his forces
he marched towards the Lamanite capital. The king, supposing that the
approaching hosts had been raised to carry the war into Zarahemla, came
out of the royal city to greet and congratulate him. As the monarch
drew near he was traitorously slain by some of the creatures of the
subtle general, who at the same time raised the hue and cry that, the
king's own servants were the authors of the vile deed. Amalickiah
assumed all the airs of grief, affection and righteous indignation
that he thought would best suit his purpose. He next made apparently
desperate, but purposely ineffectual, efforts to capture those who were
charged with the crime, and so adroitly did he carry out his schemes,
that before long he wheedled himself into the affections of the queen,
whom he married, and he was recognised by the Lamanites as their king.
Thus far his ambition was realized, but it was far from satisfied;
ambition seldom is.
Amalickiah now cherished the stupendous design of subjugating the
Nephites and ruling singly and alone from ocean to ocean (B. C. 73).
To accomplish this iniquitous purpose, he dispatched emissaries in
all directions whose mission was to stir up the angry passions of the
populace against the Nephites. When this vile object was sufficiently
accomplished, and the deluded people had become clamorous for war, he
raised an immense army, armed and equipped with an excellence never
before known among the Lamanites. This force he placed under the
command of Zoramite officers, and ordered its advance into the western
possessions of the Nephites, where, amongst others, stood the cities
of Ammonihah, now rebuilt, and Noah.
The Nephites, during this time, had been watching Amalickiah's
movements and energetically preparing for war. When the Lamanites
reached Ammonihah they found it too strongly fortified to be taken
by assault; they therefore retired to Noah, originally a very weak
place, but now, through Moroni's foresight and energy, made stronger
than Ammonihah. The Zoramite officers well knew that to return home
without having attempted something would be most disastrous, and
therefore, though with little hope, made an assault upon Noah. This
step resulted in throwing away a thousand lives outside its walls,
while its well-protected defenders had but fifty men wounded. After
this disastrous attempt the Lamanites marched home. Great was the anger
of Amalickiah at the miscarriage of his scheme; he cursed God and swore
he would yet drink the blood of Moroni.
During the next year the Lamanites were driven out of the great eastern
wilderness, which was occupied by numerous Nephite colonies, who laid
the foundations of several new cities along the Atlantic coast. Moroni
also established a line of fortifications along the Nephites' southern
border, which stretched from one side of the continent to the other.
CHAPTER XXXI.
A FEW YEARS OF PEACE--TEANCUM-THE CONTENTION BETWEEN LEHI AND
MORIANTON--AMALICKIAH'S TERRIBLE INVASION--HIS SUCCESS--HE IS STOPPED
AT BOUNTIFUL BY TEANCUM--TEANCUM SLAYS AMALICKIAH--AMMORON MADE KING
OF THE LAMANITES.
(ALMA CHAP. 50 AND 52.)
A few years of peace and prosperity now followed. The Nephites
multiplied exceedingly and grew very rich. They were also greatly
blessed of the Lord; and the sacred historian informs us there never
was a happier time among the people of Nephi than at this time. Sad
to say, this blessed era lasted but a few years. A local quarrel
between two cities on the Atlantic sea-board regarding their respective
boundaries was the cause of the first fresh outbreak. At this point we
are introduced to another great general of the Nephites, named Teancum.
Teancum appears to have had command of the Nephite army of the north
(under the direction of Moroni, the commander-in-chief of all the
forces of the republic), and to have had committed to him the defense
of the land Bountiful and the Isthmus of Panama. His first exploit to
which our attention is drawn is the defeat of the dissatisfied people
of Morianton, who, having unjustly quarreled with their neighbors,
the people of the city of Lehi, and being apparently aware of the
unrighteousness of their cause, determined to migrate to the land
northward, and there establish an independent government.
Such a movement being evidently dangerous to the peace and stability of
the republic, Moroni determined to prevent the accomplishment of their
schemes. He dispatched Teancum with a body of troops to head them off.
This the gallant officer succeeded in doing, but not until they had
reached the Isthmus, when a stubbornly fought battle ensued, in which
Teancum slew Morianton with his own hand, and compelled the surrender
of his followers. (B. C. 68.) The prisoners were brought back, the
grievances of the two people were investigated, a union between them
brought about, and both were restored to their own lands.[6]
In the following year (B. C. 67), Amalickiah commenced his devastating
invasion of the Atlantic provinces of the Nephites. Commencing at
Moroni, on the extreme south-east, he gradually advanced northward,
capturing and garrisoning all the Nephite cities along the coast,
until toward the close of the year he reached the borders of the land
Bountiful, driving the forces of the republic before him. At this
point he was met by Teancum and a corps of veterans renowned for their
courage, skill and discipline. The Lamanite leader endeavored to force
his way to the Isthmus, with the intention of occupying the northern
continent. In this he was foiled, for the trained valor of Teancum's
warriors was too much for that of Amalickiah's half-savage hordes. All
day the fight lasted, and at night the worn out soldiers of the two
armies camped close together, the Lamanites on the sea-beach, and the
Nephites on the borders of the land Bountiful.
It was the last night of the old year, according to Nephite reckoning.
The great heat and the terrible efforts of the day had overcome both
officers and men. The murmur of the Atlantic's waves sounded a soft
lullaby in the ears of Amalickiah and his hosts, who, for the first
time during the campaign, had suffered a check in their triumphal
march. Even Amalickiah slept; but not so with Teancum. He was brooding
over the wrongs and perils of his beloved country, as well as his own
sufferings, both the deadly fruit of one man's unholy ambition. As he
pondered he grew more angry, and at last he determined by one desperate
stroke to put an end to the war; or, if not that, at least to slay the
cause of it. Taking one servant with him, he secretly stole out of his
own camp into that of the enemy. A death-like silence reigned in both.
Cautiously and unobserved he searched out the royal tent. There lay the
foe, there lay his guards, all overcome with resistless fatigue. To
draw his javelin, thrust it into the king's heart and then flee, was
but the work of a moment, and so adroitly did he fulfill his purpose
that Amalickiah died without a struggle or a cry, and it was not until
the morning that his guards discovered that the hosts of Laman were
without a head.
When Teancum returned to his own warriors he awoke them from their
slumbers and rehearsed to them all that he had done. It is not
difficult to imagine their enthusiasm, which, for fear they should
arouse the enemy, they were compelled to restrain. They, however,
kept a strong guard on the alert, lest when the Lamanites awoke and
discovered that their king was dead, they should, in their anger make
a sudden onslaught on the Nephite lines. This thought, however, was
not realized. When the Lamanites found that Amalickiah was slain, they
hastily retreated to the fortified city of Mulek.
Amalickiah was succeeded on the Lamanitish throne by his brother
Ammoron, who continued the war with unrelenting vindictiveness.
FOOTNOTE:
[6] During this year Nephihah the second Chief Judge died, and his son
Pahoran, succeeded him on the judgment seat.
CHAPTER XXXII.
JACOB THE ZORAMITE--HIS CHARACTERISTICS--THE STRATEGY BY WHICH
MULEK WAS TAKEN--THE FIERCE BATTLE BETWEEN JACOB AND THE NEPHITE
FORCES--JACOB'S DEATH.
(ALMA CHAP. 52.)
The general who commanded the Lamanite forces at Mulek was named
Jacob. He was a Nephite apostate, who had accepted the errors of the
Zoramites. His appointment was one characteristic of the prevailing
policy of Amalickiah and of his successor, Ammoron. It was to give
the command of the Lamanite armies to men who, like themselves, were
traitors to their own government; for, in such cases, to military
knowledge was almost invariably added intense religious hate, which
neither asked nor gave quarter on the battlefield, but fought to the
last extremity with unconquerable fury.
Such a one was Jacob. He had entrenched himself in the strongly
fortified city of Mulek, the most northern of the Nephite cities that
had fallen into the enemy's hands. It was a key to the surrounding
country. While it remained in Lamanite possession it was very little
use for Moroni to attempt to recover the cities that lay yet farther
south along the shores of the east sea. The Nephite generals did not
consider themselves justified in making an attempt to carry the place
by assault. Such an effort would have cost too many noble lives, and
probably have proven unsuccessful. Moroni had with him at this time two
of his most trusted lieutenants, Lehi and Teancum, both of whom were
little inferior to the chief captain in wisdom and valor. At a council
of war it was determined to attempt the capture of Mulek by strategy.
They had already sent embassies to Jacob desiring him to bring his
armies into the open plain to meet the Nephites in battle, but the
Lamanite commanders were too well acquainted with the discipline
and courage of the Nephite forces to take such a risk. There was,
therefore, but one plan left, other than to patiently sit down before
the city and reduce it by a regular siege, and that was to decoy a
portion of its defenders beyond the protection of its walls, and when
it was thus weakened to carry it by storm. Moroni determined on this
course.
By command of Moroni, the gallant Teancum, with a small force, marched
along the sea shore to the neighborhood of Mulek, while Moroni, with
the main body of the army, unperceived by the enemy, made a forced
march by night into the wilderness which lay on the west of the city.
There he rested. Lehi, with a third corps, remained in the city of
Bountiful.
On the morrow Teancum's detachment was discovered by the Lamanite
outposts, and from the smallness of its numbers they judged it would
fall an easy prey. Jacob at once sallied forth at the head of his
warriors to attack the presumptuous Nephites. On their approach Teancum
cautiously retreated along the sea shore towards the city of Bountiful.
Jacob followed in vigorous pursuit. Moroni, in the meanwhile, divided
his army into two corps, one of which he dispatched to capture the
city, and with the other he closed in between Jacob's army and Mulek.
The first corps accomplished its work without difficulty, for Jacob had
left but a small force behind him, and all who would not surrender were
slain.
The Lamanites crowded after Teancum in hot pursuit until they came
nigh unto Bountiful, when they were met by Lehi and the small force
under his command. At his appearance the Lamanite captains fled in
confusion, lest they should be out-generaled and cut off from their
fortifications. Jacob's warriors were weary by reason of their long and
hasty advance, while Lehi's soldiers were fresh and unfatigued. But
Lehi refrained from pressing too vigorously on his retreating foes, as
his object was not to exhaust his men before the hour of battle came,
and he was anxious to avoid a conflict till he and Moroni could at the
same moment attack the Lamanites in front and rear.
When Jacob drew near the city he found himself confronted by the
soldiers of Moroni, who closed in around his warriors and barred
their further progress southward; while Lehi, putting forth his
pent-up energies, fell with fury on their rear. Weary and worn though
his troops were, Jacob would not surrender. Whatever his faults may
have been, and they were doubtless numerous, he had a resolute,
unconquerable spirit that would fight to the last. He determined, if
possible, to cut his way through to Mulek. With this intent he made a
desperate, though ineffectual, charge on Moroni's lines. The Nephites
being fresh and unwearied, never wavered, but received the shock firm
as a rock upon which the waves of the ocean break in vain. The battle
here raged with indescribable fierceness, and with heavy losses to both
sides. The wild Lamanites, in the frenzy of desperation, dashed with
all their strength and prowess against the well-ordered ranks of the
Nephites, in the one absorbing endeavor to force their way through;
while the Nephites, in the heroic courage which religion and patriotism
inspire, stood cool and undismayed, breaking the force of the shock of
each charge, then
On the wounded and the slain
Closed their diminished files again.
to receive the next onslaught. In this desperate encounter Moroni was
wounded and Jacob slain.
While Jacob was thus impetuously charging on Moroni's corps, Lehi
with his "strong men" was as furiously driving in the Lamanite rear.
At last the soldiers of Jacob in that part of the field surrendered.
Their leader being slain, the remainder of the troops hesitated between
throwing down their arms and continuing the hopeless strife. Moroni,
with his intense hatred of unnecessary bloodshed, when he noticed that
they wavered, cried out that if they would lay down their weapons
and deliver themselves up he would spare their lives. His offer was
accepted. The chief captains, who remained, came forward and placed
their weapons at his feet and commanded their men to do the same. Most
of the warriors obeyed, yet numbers would not. They preferred death to
surrender, and force had to be used to wrest their weapons from them.
The Lamanite prisoners were then sent under an escort to the city of
Bountiful, and when counted were found to exceed in numbers the slain
on both sides in the late battle. Thus fell Mulek, and thus died its
defender, Jacob the Zoramite.
CHAPTER XXXIII.
THE WAR IN THE SOUTH-WEST--ANTIPUS--HELAMAN AND HIS TWO THOUSAND
SONS--THEIR VALOR AND FAITH--THE REPULSE OF THE LAMANITES.
(ALMA CHAP. 56 AND 57.)
The war had been raging about a couple of years, and was working
disastrously to the Nephites, when the people of Ammon, feeling that
they were a burden rather than a help to their benefactors, though
indeed they were not, desired to be released from their oath and
covenant never again to take up deadly weapons against their fellows.
They desired in this hour of extreme peril to take up arms in defense
of the liberties of their adopted country. From this rash step Helaman
and his brethren dissuaded them, lest by so doing they should imperil
their eternal salvation. But they had sons who had grown far towards
manhood who had not entered into this covenant, and consequently were
not shut off from participating in the dangers and glories of the war.
So with their fathers' and mothers' consent, faith, prayers and words
of encouragement, two thousand of these youths were mustered into
the Nephite army (B. C. 66). These striplings were all men of truth,
faith, soberness and integrity, and were conspicuous for their courage,
strength and activity. Being organized they desired that Helaman,
for whom they had great love and respect, should be their leader. He
consented, and at their head marched to the relief of the forces of the
republic that were struggling against considerable odds on the southern
borders of the Nephite dominions, from the shores of the Pacific Ocean
eastward.
Helaman found the Nephite forces, numbering about six thousand
warriors, in a somewhat deplorable condition. The Lamanites, in the
strength of greatly superior numbers, had captured the cities of Manti,
Cumeni, Zeezrom and Antiparah, and held possession of the country round
about. These cities had not been taken without much bloodshed on both
sides. The Nephites especially had lost large numbers in prisoners,
who were generally put to death by their captors, except the superior
officers, who were sent to the land of Nephi. Antipus, the Nephite
commander, was locked up in the city of Judea, where, dispirited
and weakened by excessive toil and fighting, his troops were making
a desperate and painful effort to fortify the city. The arrival of
Helaman and his corps brought hope and joy again to their hearts, and
renewed vigor to their endeavors.
King Ammoron, learning that reinforcements had reached the defenders
of Judea, ordered all active operations to be suspended for a
season. This suspension was most providential for the soldiers of
Antipus, as it gave them time to finish the work of fortifying the
beleaguered city, and also to recruit their health and energies. By
the commencement of the following year the works of defense were
completed, and the Nephites became anxious for the onslaught they had
so greatly dreaded a few months previous. But they were disappointed.
The Lamanites did not feel sufficiently strong to renew aggressive
movements. They contented themselves with occupying the Nephite cities
they had already captured. In the second month of this year (B. C. 65)
a convoy of provisions and two thousand additional warriors arrived
from the land of Zarahemla. The Nephites in the city of Judea were now
ten thousand strong, with abundant provisions, and they were anxious
for a forward movement in order, if possible, to retake some of their
cities in the hands of the enemy.
Antipus and Helaman resolved on a ruse to entice the Lamanites from
behind their fortifications. It was decided that Helaman and his
command should march out of Judea with the apparent intention of
carrying supplies to one of the cities in the hands of the Nephites,
that was built near the seashore. In executing this manœuvre, they
purposely passed at no great distance from the city of Antiparah, in
which was stationed the most numerous of the Lamanite armies, in the
hope that the Lamanites would notice that their numbers were few,
and thus be led to attack them. The stratagem proved successful. The
garrison of Antiparah issued forth in pursuit of Helaman, who, with all
haste, retreated into the wilderness northward, his intent being to
draw his pursuers as far as possible from Antiparah. When the Lamanites
had started in pursuit of Helaman, Antipus, with a considerable
portion of his army, marched out of the city of Judea and fell in the
Lamanites' rear. The retreat soon became a race. The Lamanites crowded
forward with all possible expedition in the endeavor to reach Helaman
before Antipus caught them. Helaman, on the other hand, used his utmost
energy to keep out of their clutches. Neither of the three bodies
turned to the right or to the left, but kept straight on in the effort
to out-march their foes. Night came and went, and on the morrow the
double pursuit was still kept up. Another night fell, but neither dare
turn from its course.
On the third morning the race for life and victory was again renewed,
but before long the Lamanites, concluding they could not overtake
Helaman, suddenly stopped, and awaited the coming of Antipus and his
weary soldiers, whom they unexpectedly attacked with great fury, slew
Antipus and several of his captains, threw the Nephite troops into
great confusion and forced them to commence a retreat.
In the meantime, Helaman discovered that he was no longer pursued, and
not knowing the reason, was in doubt what course to take. He called a
hasty council of war, at which it was determined to return at once, and
risk the chances of being caught in a trap by the crafty Lamanites.
The statement which Helaman makes regarding the conduct of his young
soldiers at this council is very interesting. After he had explained
the situation to them, he inquired, What say ye, my sons, will ye
go against them in battle? Without hesitancy they answered in the
affirmative, saying: Father, behold our God is with us, and he will
not suffer that we shall fall; then let us go forth; we would not slay
our brethren if they would let us alone; therefore let us go lest they
should overpower the army of Antipus. Here Helaman remarks: Now they
never had fought, yet they did not fear death; and they did think more
of the liberty of their fathers than they did upon their lives; yea,
they had been taught by their mothers that if they did not doubt that
God would deliver them. And they rehearsed unto me the words of their
mothers, saying, We do not doubt our mothers knew it.
Helaman and his sons arrived none too soon on the field of battle.
The soldiers of Antipus were already fleeing before their more
numerous foes, but the valor and impetuosity of the youthful Ammonites
was irresistible. They fell on the Lamanite rear with a daring and
miraculous strength possessed only by men who put their whole trust
in God. Thus attacked in the rear, the Lamanites immediately halted,
changed front, and threw their whole force against the Ammonites. The
surviving officers of Antipus' army, finding that Helaman had come to
their rescue, stopped the retreat, re-organized their scattered bands,
and renewed the attack. The Lamanites were compelled to succumb; they
could not resist the desperate courage of the Nephites that was driving
them in at both front and rear. Their legions all surrendered, and, by
Helaman's orders, were sent as prisoners of war to Zarahemla.
And what about the young warriors of Ammon? So great was their faith,
so potent its workings, that when, after the battle, Helaman called the
roll of his youthful heroes, not one was missing. The faith sown by
their mothers' words had borne fruit--they were all preserved. To their
undaunted prowess, for they fought as if with the strength of God, the
Nephites unhesitatingly accorded the glory of the day.
Still the hardly contested war continued. Six thousand men, with
provisions, reached Helaman from Zarahemla and the regions round
about (B. C. 63), besides sixty more young Ammonites who had grown
sufficiently vigorous to assume the hardships of military life.
The city of Cumeni shortly afterwards surrendered through the want
of provisions, their supplies having been continuously cut off by
Helaman's troops. This surrender threw so many prisoners on the hands
of the Nephites that they were unable to guard or feed them. An officer
named Gid, with a sufficient force, was detailed to convey them to
Zarahemla, but on their way, passing near to an invading body of
Lamanites, the prisoners made a desperate attempt to escape. A few
succeeded in getting away, but the greater number were slain by their
guard. Gid and his command returned to headquarters, as it proved, just
in time, for the Lamanites had made a sudden and unexpected attack
at Cumeni, and but for Gid's timely arrival the Nephite forces would
probably have received a severe defeat. As it was, defeat was turned to
victory by their coming.
In this desperate battle every one of the young Ammonites was wounded,
but not one was slain. According to the promise made to them they were
preserved by the marvelous power of God.
CHAPTER XXXIV.
THE RELIEF OF MANTI--THE OVERTHROW OF THE KING MEN--PACHUS SLAIN--THE
STRUGGLE AT MORONI--TEANCUM SLAYS AMMORON, BUT AT THE COST OF HIS
OWN LIFE--TEANCUM'S NOBLE CHARACTER.
(ALMA CHAP. 58 TO 62.)
After the battle at Cumeni, the Lamanites retreated eastward to Manti,
which was situated on the upper waters of the Sidon. Nor was it for
several months that this city could be taken, as owing to internal
dissensions at the Nephite capital, and the attempts on the part of
some of the people to overthrow the republic and establish a monarchy,
Pahoran, the chief judge, was unable to supply the necessary provisions
and reinforcements.
In this strait Helaman and his fellow officers called on the Lord in
fervent prayer, which was not unanswered. They received assurances of
deliverance and victory. These blessed assurances inspired fresh faith
and infused renewed courage in the war-weary hearts of those not given
to the love of carnage. Fired with the determination, by God's grace,
to conquer, they entered on a campaign against the city of Manti,
which, by strategy, they captured before the end of the year (B. C.
63). The moral effect of this victory was so great that the Lamanites
retreated into the wilderness, evacuating the whole of the territory on
the west, but unfortunately taking with them, as prisoners, many women
and children.
For more than a year Moroni could not send the needed help to Helaman.
The rebels in Zarahemla had driven the chief judge out of the city,
and he had taken refuge in Gideon. From there he wrote to Moroni to
come to his assistance, which that officer did at the earliest possible
moment, leaving the armies in the north-east under the command of Lehi
and Teancum. As he advanced he rallied the people on his line of march
to the defense of the liberties of the republic, and was so successful
that, after having joined the chief judge, Pahoran, he succeeded
in overthrowing the "king men," killing their leader, Pachus, and
completely crushing the rebellion. This being accomplished, he sent
6,000 men with the necessary provisions to reinforce Helaman (B. C. 61).
The campaign during this year, along the Atlantic coast, was a decisive
one. At last the soldiers of Ammoron were driven out of Omner,
Morianton, Gid, Lehi, Nephihah, and every other Nephite city on that
sea-board, except the outlying one, called Moroni, where the whole of
the invading host was massed for a final desperate stand, and around
which Moroni, by hurried and lengthened marches, had concentrated his
warriors.
It was the night before an expected decisive battle, and the Nephite
officers and soldiers were too fatigued to either devise stratagems or
execute them. Teancum alone was in a condition of unrest. He remembered
with intense bitterness all the bloodshed, woes, hardships, famine,
etc., that had been brought about in this great and lasting war between
the two races, which he rightly attributed to the infamous ambition
of Amalickiah and Ammoron. He reflected how he had slain the former,
and determined that as he had slain Amalickiah, so should Ammoron
fall. In his anger he stole forth into the enemy's camp, let himself
over the walls of the city, sought out the king's tent, and when he
had found the object of his search, he cast a javelin at him, which
pierced him near the heart. But, unlike Amalickiah, Ammoron's death was
not instantaneous. He had time to awaken his servant before he passed
away. The alarm was given, the guards started in pursuit; Teancum
was overtaken, caught and slain. On the morrow Moroni attacked the
Lamanites, defeated them with great slaughter, captured the city, and
drove them entirely out of Nephite territory. (B. C. 61).
The writer of the Book of Alma records: When Lehi and Moroni knew that
Teancum was dead, they were exceedingly sorrowful; for behold, he had
been a man who had fought valiantly for his country; yea, a true friend
to liberty, and he had suffered very many exceeding sore afflictions.
But behold, he was dead, and had gone the way of all the earth.
In that glorious galaxy of patriot-priests, or warrior-prophets, call
them which we may, to whose stern integrity, inspired valor, and
unflinching virtue the Nephite republic, in the days of which we write,
owed so much of its stability and was so greatly indebted for its
perpetuity, Teancum shines among the brightest. View him from whatever
point we please, there is no mistaking the man. His ardent disposition,
his fiery impetuosity, his zealous patriotism, his undaunted courage,
his love of liberty, his entire disinterestedness, shine forth in
every action. Indeed, we might almost call him rash, so little did he
consider his personal safety when he thought the good of his country
required the sacrifice.
In picturing the heroes of those days, Teancum looms up before us
almost as a Hotspur or Murat. In our mind's eye we can see him charging
the solid phalanxes of the Lamanites, rushing at full speed towards
the enemy several lengths ahead of his line of battle; his commanding
presence inspiring confidence, his unwavering voice ringing out the
word of command, his bright armor shining in the sun, and his hair
streaming from beneath his helmet, as, regardless of all save the
liberties of his country, he falls upon the thickest of the foe,
seeking out their chief captains, that by their death an end may
possibly be put to the horrors of war. Thus we find him slaying with
his own hand, at different times, Morianton, Amalickiah and Ammoron.
In fact, it is quite noticeable that in nearly all the great battles
of this age, the Nephites appear to have made it a conspicuous part
of their policy to slay the commander of the opposing hosts. So fell
Amlici, Morianton, Jacob, Coriantumr and others.
CHAPTER XXXV.
PEACE ONCE MORE--THE RESULTS OF THE WAR--THE LABORS
OF HELAMAN--SHIBLON RECEIVES THE RECORDS--HAGOTH, THE
SHIP-BUILDER--ANOTHER WAR--MORONIHAH--PAHORAN'S DEATH--CONTENTION
REGARDING THE CHIEF JUDGESHIP--PAANCHI's REBELLION--THE GADIANTON
BANDS--ASSASSINATION OF PAHORAN II.--ANOTHER LAMANITE INVASION.
(ALMA CHAP. 62 TO HELAMAN CHAP. 1.)
In the next year after the capture of the city of Moroni peace was
established in all the land; not a Lamanite warrior remained on
Nephite soil. Then Pahoran returned to his judgment seat, and Helaman
recommenced his labors in the ministry.
The long-continued and savage war just closed had brought various
evils to the church. In many parts of the land it may be said to have
been disorganized. The occupancy of so many of the Nephite cities by
the unbelieving Lamanites had produced numerous demoralizing effects.
Murders, contentions, dissensions and all manner of iniquity had
become rife, and the hearts of the people had grown hardened. Yet not
altogether so, for there were some who acknowledged the hand of the
Lord in all their afflictions. These humbled themselves in the depths
of humility; and because of the prayers of the righteous the people
were spared.
Such was the state of affairs when Helaman went forth to call the
people to repentance and set the church in order. In this blessed
work he had much success, and with the help of his brethren he again
established the Church of God throughout all the land. These labors
he continued until the time of his death, and his joy therein was
greatly increased by the continued faithfulness of the people. They,
notwithstanding their abundant prosperity, which, as ever, followed
their repentance, remained humble, fervent in prayer and diligent in
well-doing. Such was the happy condition of the people of Nephi when
Helaman died (B. C. 57), he having survived his illustrious father
sixteen years. Shiblon, at the death of his brother, took possession
of the sacred things that had been delivered unto Helaman by Alma, and
held them for four years.
The next year (B. C. 56) the valiant Moroni, one of the greatest and
most virtuous of God's sons, passed away from this state of mortality
to the glories of eternity, at the early age of forty-three years. Some
time before his death he had given the chief command of the armies of
the Nephites to his son, Moronihah, who, from the history of later
years, we judge to have been a worthy son of so illustrious a sire.
The four years that Shiblon held the plates are principally noteworthy
for the commencement of Nephite emigration to the northern continent.
It was during this period that Hagoth established his ship-building
yards on the Pacific, near the land Bountiful. It is probable that
ships were built by the Nephites before Hagoth's time, but he being
an exceedingly expert mechanic, constructed much larger ones than had
hitherto been built, and thus inaugurated a new feature in Nephite
colonization.[7]
When Shiblon died he committed the records to the care of Helaman, the
son of his brother Helaman. The history of the Nephites and Lamanites
still continued a history of wars. In the same year that Shiblon died,
the Lamanites again raised a numerous army and went down against their
traditional foes. The campaign was a short one. Moronihah, the son of
Moroni, inflicted a signal blow upon their advancing legions, and drove
them back to their own lands. Their loss in this deservedly ill-fated
expedition was great.
Still this blood-thirsty race never seemed to gain experience by the
things it suffered. This, no doubt, arose to a great extent from the
continued irritation kept up by the wily apostates, who had much
private spleen to gratify in the sufferings of the Nephites, and who
held no particular love or respect for their credulous dupes and
cat's-paws, the Lamanites.
It was in the year B. C. 53 that Helaman took charge of the sacred
plates, etc. In the next year Pahoran, the chief judge, died, which
event gave rise to serious contention amongst the Nephite people. Three
of his sons, named Pahoran, Pacumeni and Paanchi, were ambitious to
fill the exalted position left vacant by their father's death. Each had
his adherents and following, but, according to the national law, the
matter was decided by the voice of the people, and Pahoran was chosen.
Pacumeni assented to the decision of the citizens, but Paanchi
attempted to raise a rebellion, for which crime he was arrested, tried
by the law, and condemned to death. Still the more wicked part of the
community supported his unlawful claims. These determined to slay
Pahoran, which resolve they carried into effect, and the chief judge
was slain by an assassin named Kishkumen.[8] This foul murder was
committed while the chief magistrate was sitting in the judgment seat
administering the law, but through the connivance of the murderer's
associates in iniquity he escaped.
These lawless men bound themselves together by a secret oath and
covenant, that they would never divulge who was the murderer of
Pahoran, and they swore, by the most horrible oaths, one to another,
to conceal each other's crimes, to aid and sustain each other in
their villainies, and to carry out the designs and directions of
their leaders. Over this band of conspirators, assassins and robbers,
Gadianton stood as the head.
The next year after Pahoran's assassination, the Lamanites invaded
the lands of the Nephites. The Lamanite armies were commanded by a
Nephite dissenter named Coriantumr. He was a descendant of Zarahemla,
therefore, presumedly, of the tribe of Judah. He determined on new and
venturesome tactics, and caused his forces to make an unexpected dash
through the Nephite territory. The Nephites everywhere gave way before
them. They marched through the center of the country, ravaging its
most populous and richest districts. Before the astonished Nephites
could collect their armies the enemy had assaulted and captured their
beautiful and strongly fortified capital, and for the first time the
savage soldiery of Laman held possession of the towers, temples and
palaces of Zarahemla. On this occasion the chief judge, Pacumeni, was
slain. Intoxicated with his uninterrupted successes, the Lamanite
general crowded yet further north, neglecting to keep up his line of
communication in the rear.
Coriantumr's hope was to obtain possession of the narrow isthmus
which was the key to both continents. In this he failed. The Nephite
commander first checked his progress northward, and then cut off his
retreat. In a fierce battle that followed he was killed, his armies
surrendered, and the remnants hastened ingloriously home, Moronihah,
the Nephite commander, magnanimously permitting them to return
unmolested. (B. C. 51.)
FOOTNOTES:
[7] These ships of Hagoth carried many colonies to the land northward;
as it was their custom to take one load of emigrants and when they
had disembarked, to return for another. Some of these vessels were
eventually lost; that is, the ships and their passengers never reached
their destination. It is supposed by many that a part of them were
carried out to mid-ocean by storms and probably wrecked; and that
the survivors found safety and shelter on some of the islands of the
Pacific Ocean. In this way, it is suggested, the Hawaiian, Samoan and
other islands were first peopled.
[8] Pacumeni was chosen to succeed Pahoran as Chief Judge.
CHAPTER XXXVI.
PACUMENI SLAIN--HELAMAN CHOSEN CHIEF JUDGE--THE CONSPIRACY TO SLAY
HIM--KISHKUMEN KILLED--THE PROSPERITY OF THE NEPHITES UNDER HELAMAN.
(HELAMAN CHAP. 1 TO 3.)
As Pacumeni, the chief judge, had been slain at the capture of
Zarahemla, no sooner was the war over than an election took place to
fill his vacant seat. The choice fell upon Helaman, the more righteous
of the people providentially being still in the majority.
Helaman being a God-fearing, just man, his election was very
distasteful to the Gadianton band and its sympathizers. They resolved
to slay him as they had before slain the younger Pahoran, and place
Gadianton on the judgment seat in his stead. To accomplish this the
same vile instrument was chosen--Kishkumen. But the protecting hand of
the great Jehovah was over and around about Helaman, and he preserved
him from the assassin's knife. A servant of Helaman, possibly a
detective commissioned in such time of peril to watch the movements of
the dangerous classes, by disguise became acquainted with the doings of
the robber band, and of their intentions toward his master.
As Kishkumen was on his way to fulfil his bloody work, this servant,
whose name is not recorded, met him, and gave him one of their secret
signs. This admitted him into the confidence of the assassin, who
explained his errand, and asked to be conducted privately into the
judgment hall, where Helaman was then sitting in the performance of his
duties. This was agreed upon; the two proceeded to where the murderer
expected to find his victim. The strategy of the servant disarmed his
suspicions, he was off his guard. At the opportune moment the servant
stabbed Kishkumen, and so adroitly did he perform his work, that the
robber fell dead without a groan. The servant immediately ran to the
judgment hall, and informed Helaman of all that he had heard, seen and
done. Without delay, orders were issued for the arrest of the band, but
its members, finding that Kishkumen did not return, and fearing he had
miscarried in his unholy work, under the guidance of their leader fled
precipitately into the wilderness by a secret way, and, in the depths
of its luxuriant vegetation, hid in a place where they could not be
found. (B. C. 50.)
The succeeding years were of peculiar prosperity, though not of
great righteousness, amongst the Nephite people. They spread out and
colonized in every direction. Many thousands emigrated to the northern
continent, among them great numbers of Ammonites. Numerous new cities
were built, and old ones repaired; ship building was largely carried
on, and the arts and manufactures encouraged. Temples, tabernacles and
sanctuaries were erected in great numbers; in fact, the people spread
out and covered both continents north and south, east and west. The
sacred historian states that he has not recorded one hundredth part
of the doings of the people--their wickedness and righteousness, their
wars and contentions, their peace and prosperity; but many records
were kept, upon which the history of these things were engraved, and
all that is necessary for the world's good will be brought to light in
heaven's own time.
The annals of the remainder of Helaman's rule are very short. In the
years B. C. 45 and 44 there were many contentions in the land, but
in the latter portion of the succeeding year they measurably ceased,
and tens of thousands were baptized unto repentance. So great was the
prosperity of the church at this time that even the priesthood were
surprised thereat, and at the multiplicity of blessings that were
poured out upon the people. This happy state of affairs continued
until the death of Helaman, though somewhat marred by the increasing
pride and vanity that long-continued prosperity had begotten in the
hearts of many of the Christians.
Helaman himself was a righteous man: He did observe to keep the
judgments, and the statutes, and the commandments of God; and he did do
that which was right in the sight of God continually, and he did walk
after ways of his father, insomuch that he did prosper in the land. So
writes the historian of Helaman; what more can be said of any man?
Helaman had two sons to whom he gave the names of Nephi and Lehi, to
remind them, when they heard their own names called, of the faith and
goodness of their great ancestors, who, by God's direction, led their
fathers to the promised land. When Helaman died he was succeeded by his
son Nephi.
CHAPTER XXXVII.
THE SONS OF HELAMAN--NEPHI's RIGHTEOUS RULE--THE LAMANITES AGAIN
INVADE ZARAHEMLA--THEY DRIVE THE NEPHITES INTO THE NORTHERN
CONTINENT--THE MINISTRATIONS OF NEPHI AND LEHI--THE MANIFESTATIONS
OF GOD'S POWER IN THE CITY OF NEPHI--AMINADAB--THE CONVERSION OF THE
LAMANITES--UNIVERSAL PEACE.
(HELAMAN CHAP. 4 AND 5.)
In Nephi we have one of the greatest prophets that ever trod the earth,
or to whom the God of our salvation revealed his glorious will. He
lived during the greater portion of the first century before Christ,
and disappeared from the knowledge of mankind but a short time before
the advent of the Messiah as a babe in Bethlehem. He is first referred
to in the Book of Mormon (B. C. 44) as the elder of Helaman's two
sons, Lehi being the younger. These two brothers appear to have been
inseparable during their lives. They are nearly always mentioned as
associated in the great and oft-times perilous labors of the ministry
undertaken for the salvation of either Nephites or Lamanites. We have
no information with regard to the time of Nephi's birth, but when his
father died, in the year B. C. 39, he succeeded him as chief judge, the
duties of which office he filled with wisdom and justice for about nine
years, when owing to the wickedness of the people, he resigned that
office, and Cezoram was chosen by the people in his stead (B. C. 30).
The years that Nephi judged his people are some of the darkest in
Nephite history. Owing to their great pride and iniquity, the Lord
left them to themselves, and they became weak like unto the Lamanites,
man for man. When war was declared, the latter, being much the more
numerous, carried everything before them. In vain the Nephites
struggled for their homes and their liberties. They were forced back
by the hordes of the Lamanites from city to city, from land to land.
Manti, Gideon, Cumeni, Moroni, and even Zarahemla fell. Nor did the war
end when the blood-thirsty Lamanites held high carnival in the midst of
its towers and palaces. Onward swept the invading host; backward fled
the defenders of the commonwealth, and backward they continued until
every town and city, every tower and fort, from Melek to Moroni, from
Manti to Bountiful, were filled with the savage, half-disciplined,
dark-skinned warriors of Laman. Not a place could be found in the whole
southern continent where the soldiers of the Nephites successfully held
their ground. Zarahemla, with its hallowed associations, its glorious
temples, where the daily sacrifice was unceasingly offered, its proud
palaces, its luxurious homes, its courts of justice, where the chief
judge sat in the magnificence of almost kingly authority to administer
the law--this their queen city, the seat of their government, the centre
of their civilization, the home of their highest priesthood, was in the
hands of their merciless, vandal-like foes. Nor had the danger stopped;
with hurried hands the Nephites built a line of defense across the
Isthmus of Panama from sea to sea, for the unnumbered hosts of their
conquerors were still pushing forward. This line of fortifications was
effectual; it stopped the roll of the barbaric tide northward, and the
Lamanite commanders rested with the possession of a continent.
In this war the Nephite dissenters took active part against their
white brethren, and to this fact, in part, may be attributed the
sudden success that shone on the Lamanite arms. But little by little
in succeeding years the half repentant Nephites regained their lost
ground, until (B. C. 31) the most northerly half of their possessions
had again fallen into their hands; but because of their only partial
repentance, their leaders had not strength to lead them further, and
Zarahemla still remained in the hands of the warriors of Laman.
When Nephi retired from the judgment seat it was with the intention of
devoting his entire time to the preaching of the gospel. He associated
his brother Lehi with him, and commencing at Bountiful, he journeyed
and preached throughout all the land southward in the possession of the
Nephites. From thence the two brothers passed onwards to Zarahemla,
where they found many Nephite dissenters, to whom they proclaimed the
word of God in great power. Numbers of these confessed their sins, were
baptized unto repentance, and immediately returned to their brethren
to repair, if possible, the wrongs they had done, and make such
restitution as lay in their power.
Numbers of the Lamanites also received the truth gladly, insomuch that
eight thousand of that race were baptized in Zarahemla and the regions
round about.
From Zarahemla the prophets proceeded to the Lamanite capital in the
land of Nephi, where yet mightier power attended them. The voice of God
from heaven sustained their testimony; angels ministered to the people
who assembled to see them; neither prisons, nor chains, nor bonds
could restrain or hold them, and they accomplished an ever blessed and
marvelous work amongst the benighted children of Laman (B. C. 30).
God's power was manifested at these times in mercy to the darkened
condition of the minds of the Lamanites, when only extraordinary
manifestations of his divine goodness could reach their hearts. They
had no records to which they could appeal, and all their traditions
were opposed to the Holy Being whose message of eternal joy the Nephite
prophets bore. Thus in their weakness they were strengthened by signs
and wonders which a people better educated in the things of God could
with but ill grace claim.
The story of the ministration of Nephi and Lehi in the land of Nephi
is of the deepest interest. When they reached its chief city they were
thrust into that same prison into which Ammon and his companions were
cast by the guards of king Limhi. Here they were kept with little or
no food for a number of days. At the end of this time the officers of
the Lamanites went to the prison with the intention of slaying the
two brothers. But to their intense surprise the Lamanites found them
encircled about as if by fire. At this strange spectacle fear fell upon
the officers. They dared not touch the two prisoners lest they should
be burned. Yet when they saw that Nephi and Lehi were not consumed
their hearts took courage, though they still stood as if struck dumb
with amazement.
At this point the two brethren stood forward and began to explain
that what was seen was manifested that the spectators might learn
that no one could harm them, and that they were the servants of the
Most High, and his all-powerful arm shielded them. Nor was this all:
a sudden earthquake shook the ground, the prison walls tottered to
their foundations, a pall of thick darkness covered all whom curiosity
or other motives had gathered to the prison. The unburning flame,
the tottering walls, the quivering earth, the impenetrable cloud of
blackness, all conspired to fill the hearts of the Lamanites with
solemn fear and awful dread. They realized the almighty power of God;
they were filled with the sense of their own abject insignificance. A
voice, the voice of One whom they knew not, sounded in their affrighted
ears. Once and again, yea, a third time, and each time that the voice
came it was followed by the trembling of the earth and the shaking of
the prison walls. All nature quivered at the presence of the Majesty
on High, whilst the heavy, palpable, impenetrable darkness still
enshrouded them.
From above the voice descended; it was outside the cloud; its tones
came not to their quaking hearts with the roar of the pealing thunder;
nor was it like the tumultuous flow of angry waters; but a still voice
of perfect mildness, almost a whisper, that pierced to their inmost
souls. That voice was the voice of the mighty God of Jacob, and he
called upon all those who heard him to repent, and to do his servants
no hurt. With the third repetition of this command were added marvelous
words of salvation that cannot be uttered by men. And because of the
darkness that enveloped them, and the fearful dread that filled their
hearts, none dared to move. Fear, astonishment, apprehension of what
was to come, had riveted each to the spot on which he stood.
Among the crowd was a Nephite dissenter, an apostate from the true
church, named Aminadab. This man, happening to turn his face in the
direction in which the two disciples stood, beheld that their faces
shone with a glorious light, and that they were conversing with
some one who appeared to be above them, for their eyes were turned
heavenward. Aminadab drew the attention of those who surrounded him
to this glorious appearance, and the spell that bound them was
sufficiently removed to enable them to turn towards the prisoners and
to become witnesses of the fact also. What do all these things mean?
they anxiously inquired. They do converse with the angels of God,
answered Aminadab. What shall we do that this cloud of darkness may
be removed? was their next question. You must repent and cry unto the
Voice, even until ye shall have faith in Christ, he replied. They did
cry unto God with all the energy that their terrifying surroundings
inspired, and so continued to supplicate until the cloud was dispersed.
Then, to their great surprise, they discovered that they also were
entombed in a pillar of living fire. Yet this fire did not hurt them,
it did not singe their garments, it did not consume the prison walls,
but their terror was swept away, and they were filled with a joy that
was unspeakable, for the Holy Spirit of God filled their souls, and
they broke forth in marvelous words of praise and rejoicing. Again
a pleasant, searching whisper reached their gladdened ears. It said
unto them, Peace, peace be unto you because of your faith in my
Well-beloved, who was from the foundation of the world. Now there were
about 300 souls who heard and saw these things, and they cast up their
eyes unto heaven, which was opened to their vision, and holy angels
came down and ministered unto them.
The tidings of this glorious appearing were quickly spread near and far
in the lands where the Lamanites dwelt. So powerful was the testimony,
and so great were the evidences, that the major portion of the
people believed, repented and obeyed the gospel. Then, like all true
saints, they manifested the sincerity of their repentance by works of
restitution; they laid down their weapons of war, they cast aside their
false traditions, their hatred gave place to love, and they restored to
the Nephites Zarahemla and the other lands which they had taken from
them (B. C. 30).
So great was the reformation in their character that the Lamanites
soon exceeded the Nephites in their faith and good works. Extraordinary
as it may appear, instead of Nephite missionaries visiting the
Lamanites, Lamanite missionaries were soon ministering the precious
truths of the gospel among the Nephites. Then a universal peace,
such as had never before been known since the division of the two
races, extended over the whole land. Indeed, from this time the
history of the two nations, to a great extent, becomes one. Together
they worshiped the Lord, together they rose and sank, together they
battled with the assassin hosts of Gadianton, together they triumphed
over those desperadoes, and together they sought refuge in one vast
body when there was no safety but in massing the people in one land,
together the more unrighteous portions of both races were destroyed at
the crucifixion of the Savior, and together the more righteous ones
witnessed his appearing, listened to his words, received his law, and
became members of his holy church. Henceforth, for generations, they
were no more of Nephi, no more of Laman, no more of Jacob, no more of
Ishmael--all were of Christ.
CHAPTER XXXVIII.
GROWTH OF EVIL AMONGST THE NEPHITES--THE INCREASE OF THE GADIANTON
ROBBERS--NEPHI'S ANNOUNCEMENT OF THE MURDER OF THE CHIEF JUDGE--THE
DISCOVERY--NEPHI ARRESTED--HE IS PROVEN INNOCENT--GOD'S COVENANT WITH
HIM--INCREASE OF INIQUITY--A TERRIBLE FAMINE--THE WELCOME RAIN--THE
TREND TO DEATH.
(HELAMAN CHAP. 6 to 11.)
The goodly reign of universal peace, to which we referred in our
last chapter, brought stability, stability developed wealth, wealth
engendered pride, pride gave birth to numerous sins, to be followed
by contentions, dissensions, and then wars. These evils begat sorrow,
sorrow softened the hearts of the people to repentance, repentance was
followed by the blessing of God, which again brought peace, prosperity
and, by-and-by, riches. At this era of Nephite national life, this is
the one eternal round which their inspired historians are compelled
to chronicle. Within four short years of the happy time of universal
peace we have just referred to, the riches of the world had induced
stubbornness and rebellion towards God, combined with the insane desire
to rob, plunder and murder their fellow-men. If there ever were a
people swift to do evil, it was the Nephites of this generation. In the
year B. C. 26, Cezoram, the chief judge, was murdered by an unknown
hand, as he sat on the judgment seat, and his son, who succeeded him,
suffered in like manner within the year. The Gadianton robbers grew in
strength, both in numbers and influence, and were actually fostered
amongst the Nephites, while the more righteous Lamanites utterly
destroyed all they found within their borders. The one people dwindled
in unbelief, the other grew in grace and in the power of God's divine
Spirit.
Nephi, who had gone to the northern continent, tarried there until
the year B. C. 23, when, his teachings and prophecies having been
rejected by its inhabitants, he returned in sorrow to Zarahemla; but
he found no comfort there. The Gadianton robbers filled the judgment
seats, and perverted the law to their own avarice and lust. The life,
the property, the liberty, the virtue of righteous men and women were
counted but things of naught, their playthings or their spoil.
Nephi's house in Zarahemla was situated on one of the principal
thoroughfares. It led to the chief market-place. In his garden, near
the highway, he built a tower whither it was his wont to repair for
prayer. On one occasion, shortly after his return from the north, he
became so deeply concerned because of the iniquities of the people,
that in earnest supplication to the Lord he raised his voice so high
that he was heard by the passers by in the street below. A listening
crowd soon gathered, and when the prophet had ended his devotions and
became aware of their presence, he commenced to teach them. His words
were not sugar-coated, to adapt them to the tastes of his congregation.
To the contrary, he boldly rebuked their sins, their murders, and their
secret wickedness; at the same time, in the love of the gospel, he
entreated and plead with them to amend their lives and do better. He
also warned them of the terrible judgments that would fall upon them if
they did not turn from their sinful ways.
Towards the conclusion of his address, Nephi surprised his hearers
by stating that the chief judge, Seezoram, had been murdered by his
brother, Seantum, who was anxious to obtain the chief judgeship
himself. Both these men were members of the vile band who owned
Gadianton as their chief.
The people did not believe Nephi's statement, so five incredulous men
ran to the judgment hall to find out the truth of the matter. When
they reached there they discovered Seezoram lying dead in a pool of
blood near the judgment seat. The five messengers were so overcome with
fear at this awful sight that they fell to the earth.
Soon after, other citizens who had not heard Nephi came in. Finding
the dead judge and the five men all there they concluded that the
latter must be the murderers, who, by some manifestation of the power
of heaven, had been prevented from leaving the scene of their shameful
deed. The officers therefore took the five and cast them into prison.
When the wicked learned that Nephi's words had proven true, they
charged him with being an accomplice. They did not believe in
revelation from God, so argued that Nephi must have had a hand in
the murder or he could not have known anything about it. He was
therefore taken and bound and brought before the multitude. Then they
cross-examined him, abused him, and finally offered him money to
confess that he had employed some one to commit the dreadful crime.
They were anxious to bring reproach and trouble upon him that they
might have an excuse for not believing his words nor heeding his
teachings.
Nephi to establish his innocence sent his accusers to the house of
Seantum, and instructed them what to say. He further told them how the
fratricide would act; how he would acquit him (Nephi) of all complicity
in the murder, assert his own innocence, until shown stains of blood on
his cloak, and then, overwhelmed with terror, he would confess.
The people went and followed Nephi's instructions, and all that he
had told them came to pass; for according to his words Seantum did
at first deny, and according to the words he did afterwards confess;
acknowledging also that Nephi knew nothing of the matter, without it
had been revealed to him of God.
Some of the citizens now acknowledged that Nephi was a prophet, others
declared that he was a god, whilst many remained hardened in their
sins. So violent became the contention that the people gathered in
excited crowds upon the streets, wrangling and disputing about the
events of the past two days, and in their excitement they entirely
forgot Nephi, and left him standing alone in the street.
With a sorrowful heart he wended his way homeward; but before he
reached there, the voice of the Lord came to him with many words of
comfort and commendation. As with others of his servants, the Lord made
a covenant with him, that he would bless him forever; that whatsoever
he bound on earth should be bound in heaven, and whatsoever he loosed
on earth should be loosed in heaven; that he should have power over the
elements to bless and to curse; to smite the earth with famine, and
pestilence, and destruction.
Notwithstanding the many proofs the ungodly Nephites had that Nephi was
a true prophet, they continued to reject his teachings. They persecuted
him, and even went so far as to seek his life. But he was conveyed out
of their midst by the power of God, and ministered among other peoples.
The general character of the Nephites continued to grow worse and
worse. The Gadianton robbers grew stronger and stronger. For a few
years there was increasing commotion, disunion and bloodshed. At last,
wearied at beholding so much misery and contention, Nephi prayed that
the Lord would not suffer the people to be destroyed by the sword, but
rather let a famine desolate the land, and, peradventure, bring the
people to an understanding of their awful condition, and cause them
to humble themselves and repent. The Holy One heard and answered his
petition, the heavens became as brass over the land, the rains ceased,
the earth dried up, the crops failed, the people perished for want of
food.
Two years passed (B. C. 19 and 18) and the third came, and still the
refreshing rain was withheld (B. C. 17). During this year the people,
humbled by their sufferings, turned towards the Lord. They endeavored
to root out iniquity from their midst. They destroyed the Gadianton
robber bands, and established the government on a more righteous
foundation. Nephi, observing the change in their conduct and feelings,
interceded with the Lord in their behalf. His prayers were answered,
the welcome rain descended on the parched-up soil, and a bounteous
harvest once more crowned the labors of the husbandman (B. C. 16).
The repentant people now regarded Nephi in his true light; they revered
him as a great prophet, and for a few short years they listened to
his teachings. While they did so they prospered. But the leaven of
unrighteousness had too thoroughly permeated the national life for
their faithfulness to God to be of long duration. Two, three, or
perhaps half a dozen years they would maintain their integrity, and
then corruption would seethe, the vile would snatch the reins of
government, the good would be oppressed, and contention and war, with
all their horrors, would again reign supreme. Thus it was after the
three years of famine. For two years there was peace, in the third
there began to be much strife (B. C. 13), in the next, the Gadianton
bands reappeared, and carried havoc amongst their more peaceable
fellow-countrymen. Going on, year by year they grew in iniquity and
ripened for destruction. For many years Nephi strove to stem the tide
of vice. At times partial success rewarded his unceasing efforts, and
he had joy in the baptism of some honest souls. But the great bulk
of the people had rejected the gospel, they had no love for its holy
principles, and were unfit for its blessings.
CHAPTER XXXIX.
SAMUEL THE LAMANITE--HIS MISSION AND PROPHECIES--THE VAIN ATTEMPT TO
DESTROY HIM--HE RETURNS TO HIS OWN COUNTRY.
(HELAMAN CHAP. 13 TO 16.)
We come now to the days of Samuel the Lamanite (B. C. 6). Without
any previous reference to him, he appears suddenly in the foreground
of ancient American history, bearing a weighty and solemn message; a
messenger of God's displeasure, he stands a Jonah to the Nephites. That
message is faithfully delivered; then he disappears forever from our
sight.
The condition of society in the days of Samuel was somewhat peculiar.
The Nephites and Lamanites had, so far as righteousness is concerned,
to a great extent changed places. The former were puffed up with
worldly pride, were full of vain boastings, envyings, strifes, malice,
persecutions, murders and all manner of iniquities. They cast out, they
stoned, they slew the servants of God, while they encouraged, exalted
and rewarded the false teachers who flattered them in their vileness
and sung in their ears the siren's song of "all is well." They reveled
in all the luxury that the fatness of the land brought forth; they
were ostentatious in the use of gold and silver and precious things;
but their hearts never turned in thankfulness to the great Giver of
all these bounties. The majority of the Lamanites, on the contrary,
walked circumspectly before God; they were full of faith and integrity,
were zealous in the work of converting their fellows, and kept the
commandments, statutes and judgments of the Lord according to the law
of Moses.
Such was the condition of affairs when the Lamanite prophet Samuel
appeared among the sin-stained citizens of Zarahemla, and for many days
preached repentance in their midst. Their eyes were blind and their
ears were deaf, sin filled their souls, and in their anger they cast
him out. But the work of his mission was not yet accomplished. As he
was preparing to return to his own country, a holy angel visited him
and proclaimed the voice of the Lord. That voice commanded that he
should turn back and prophesy to the people of Zarahemla the things
that should come into his heart.
He returned to the city, but was refused admission at its gates. The
iniquitous dwellers therein had no desire to have their peace disturbed
by the voice of divine threatenings. But the prophet had the word of
the Lord burning within him, and could not be restrained. He mounted
the walls of the city, and from this conspicuous vantage ground, with
out-stretched hands and loud voice, he proclaimed to the wicked the
unwelcome tidings of their coming destruction. Many listened to his
proclamation, some few were pricked in their hearts, repented of their
evil deeds, and sought the prophet Nephi, that they might be baptized.
Others were angry, they gathered up the stones in the roadway and
hurled them at Samuel; they drew forth their bows and shot arrows at
him. But to no effect; the protecting power of the Holy Spirit was
around him, and he could not be harmed.
When some beheld how wonderfully the prophet was preserved, it was a
testimony to them that God was with him, and they also sought Nephi,
confessing their sins. But the great body of the populace grew more
enraged at the want of success that attended their murderous efforts.
They called upon their captains to seize and bind him. They cried out,
He hath a devil, and it is by this power he is preserved; take the
fellow, bind him, and away with him! Following the wild satanic cry of
the multitude, the officers of the law endeavored to arrest Samuel.
But he cast himself down from the wall of the city and fled out of
the lands of the Nephites into his own country. There he preached and
prophesied among his own people; but among the people of Nephi he was
never heard of more.
The prophecies of Samuel are among the most wonderful recorded in holy
writ. He especially foretold many things regarding the life and death
of our Savior, and concerning the future destiny of his people, and of
the Nephites.
With regard to the birth of the Redeemer he said:
Behold, I give unto you a sign; for five years more cometh, and behold,
then cometh the Son of God, to redeem all those who shall believe on
his name.
And behold, this will I give unto you for a sign at the time of his
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 was 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 of 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.
And behold this is not all, there shall be many signs and wonders in
heaven.
And it shall come to pass that ye shall all be amazed and wonder,
insomuch that ye shall fall to the earth.
Regarding the death of the Lord Jesus he declared:
But behold, as I said unto you concerning another sign, a sign of his
death, 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 thereof 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 for the space of three days.
And the angel said unto me, that many shall see greater things than
these, to the intent that they might believe that these signs and these
wonders should come to pass, upon all the face of this land; to the
intent that there should be no cause of unbelief among the children of
men.
We shall see as we proceed how wonderfully all these sayings of Samuel
the Lamanite were fulfilled.
He closed his prophecy with these emphatic words. First regarding the
Lamanites:
Therefore, saith the Lord, I will not utterly destroy them; but I will
cause that in the day of my wisdom they shall return again unto me,
saith the Lord.
And now behold, saith the Lord, concerning the people of the
Nephites, if they will not repent and observe to do my will, I will
utterly destroy them, saith the Lord, because of their unbelief,
notwithstanding the many mighty works which I have done among them; and
as surely as the Lord liveth shall these things be, saith the Lord.
CHAPTER XL.
NEPHI TRANSLATED--HIS SON NEPHI--TIME OF THE SAVIOR'S
COMING--THE CONSPIRACY TO SLAY THE BELIEVERS--THE REVELATION
TO NEPHI--THE PROMISED SIGNS APPEAR--INCREASE OF THE GADIANTON
ROBBERS--WAR--LACHONEOUS GATHERS ALL THE PEOPLE TO ONE LAND--THE END
OF THE STRUGGLE.
(III NEPHI CHAP. 1 TO 6.)
Shortly before the birth of Christ, Nephi transferred the plates of
brass and other records to his son Nephi, gave him charge concerning
them, and departed from the land of Zarahemla. Whither he went, or what
became of him, is hidden from the knowledge of mankind. That he did not
return to the dwelling-places of humanity is testified to by his son
some ten years afterwards.
Six hundred years had now passed since Lehi and his companions left
Jerusalem. The time had arrived, of which Samuel the Lamanite and other
prophets had borne testimony when the phenomena should appear to bear
witness of the birth of the Son of God. As the day drew near, signs and
miracles increased among the people. But the hardened in heart, who
were ever on the watch to entrap those who believed in the words of the
prophets, began to circulate the idea that the time had passed and the
prophecies had failed. Not content with mocking and reviling those who
were anxiously looking for the promised two days and a night when there
should be no darkness, they went as far as to appoint a day when all
who believed in the coming of the Savior should be slain, except the
sign be first given.
This gross wickedness caused Nephi great sorrow; his only recourse
was to heaven. Before God, in mighty prayer, he bowed in behalf of
his imperiled people. All the day long he continued his earnest
supplications. At last the word of the Anointed One came unto him,
saying, Lift up your head and be of good cheer, for behold the time is
at hand, and on this night shall the sign be given, and on the morrow
come I into the world, to show unto the world that I will fulfil all
that which I have caused to be spoken by the mouth of my holy prophets.
As was thus declared, so was it fulfilled, for at the going down of
the sun it was light as day, and so continued until the morning, when
the sun again rose in its usual course. A new star had also appeared
in the heavens. Then the faithful rejoiced, their hearts were full to
overflowing, they knew that their Redeemer was born, and that the great
plan of salvation had entered its most glorious phase; God, the great
Jehovah, was tabernacled in the flesh. But the wicked quaked with awful
dread, they realized the extent of their iniquity, they sensed that
they were murderers at heart, for they had plotted to take the lives of
the righteous, and in the terror that this overwhelming sense of their
piteous condition wrought, they sank to the earth as though they were
dead.
Many now believed who previously had scorned the divine messages that
the prophets bore; but others, inspired of Satan, as soon as they
recovered from the fright which the appearance of the promised signs
had produced, began to explain them away, and, by various lying rumors,
endeavored to nullify the good that had been done in the hearts of
many. Others again commenced to teach that it was no longer expedient
to observe the law of Moses, drawing their conclusions from a false
interpretation of the scriptures. Notwithstanding these efforts of
the evil one, Nephi and others went forth among the people preaching,
baptizing many, and bringing a short period of peace to the land.
But those who were righteous were not strong enough to overcome the
vast hosts of Gadianton robbers, who, time and time again, swarmed from
their mountain retreats, and carried carnage, rapine and desolation to
the homes of both Nephites and Lamanites.
Year by year these marauding bands repeated their incursions. Sometimes
one party conquered, sometimes the other. This condition of affairs
kept the people in such a state of terror and anxiety that life grew
a burden to them. Still they repented not in sincerity of heart, and
their many afflictions were permitted by the Lord because of their
iniquity.
So great was the misery entailed by these invasions, that the chief
judge, Lachoneus, at last determined to gather all the people into
one place, and by a policy of masterly inactivity wear out or starve
out the invaders. We can scarcely understand how terrible must have
been the misery endured by the nation at this time, to have caused the
conception and execution of such a measure. Can we picture to ourselves
the scenes that must have occurred as the people of two continents
converged to one gathering place? From the shores of the great lakes in
the north, from the stormy Atlantic sea-board, from the coast where the
mild Pacific ebbs and flows, from the regions of the southern Andes,
the migrating hosts flowed together to Zarahemla and Bountiful, the
lands selected as the temporary gathering place. They came with their
flocks and herds, their grain and provisions, leaving nothing that
would help to sustain the robber bands while they continued to wage
their unhallowed war. (A. C. 17.)
When the people reached the gathering place they fortified it
so strongly that it became impregnable to their enemies. Under
Gidgiddoni's instructions they also made themselves strong armor and
shields as well as all kinds of weapons, so that they might be fully
prepared for the day of battle. Lachoneous, in the meantime, preached
to them in great power, so much so that they feared his denunciations,
forsook all their sins, and turned to the Lord in great humility and
devotion.
Game soon became so scarce in the wilderness that the Gadiantons
began to suffer for food while besieging the Nephite stronghold. In
addition to this, the Nephites made frequent attacks upon them. Seeing
his armies wasting away from famine and the sword, Zemnarihah, their
commander, gave up all hope of success and withdrew from the siege, and
formed the design of marching his followers to the most distant parts
of the land northward.
To have permitted the robbers to escape would have increased the
difficulties under which the Nephites had so long suffered. Gidgiddoni,
the Nephite general, having learned of their purpose, and knowing their
weakness for want of food and because of the great slaughter made among
them through the successful attacks of his own troops, sent his armies
to cut off their retreat. During the night they got beyond the robbers,
who, when they began their march on the morrow, found themselves
between two armies of the Nephites. Many thousands surrendered, and the
remainder were slain. Zemnarihah was taken and hanged to the top of a
tree; which when he was dead, the Nephites cut down. They then greatly
rejoiced and praised God for his mercies and blessings in delivering
them from their enemies.
The soldiers of Gidgiddoni succeeded in taking as prisoners all the
robbers that were not killed. The word of God was preached to them,
and those who repented of their sins and covenanted to cease their
evil practices, were set at liberty. The remainder were condemned for
their crimes and punished according to law. This entirely broke up
these bands of murderers and robbers, and peace and righteousness again
prevailed (A. C. 21), but it was not until five years later (A. C. 26)
that the Nephites returned to and possessed their old homes.
CHAPTER XLI.
THE LAST CHIEF JUDGE MURDERED AND THE REPUBLIC OVERTHROWN--THE
SIGNS OF THE SAVIOR'S DEATH APPEAR--A TERRIBLE STORM--THE UNIVERSAL
DARKNESS--THE UNPARALLELED DESTRUCTION--THE TERROR OF THOSE HOURS.
(III. NEPHI CHAP. 6 TO 9.)
The next year the laws were revised according to justice and equity.
They had, doubtless, been violently tampered with during the times that
the Gadianton robbers held control of the administration and elected
the officers. Good order now prevailed throughout the whole land. Soon
new cities were founded and built, and many improvements made. Yet for
all this, the peace was short lived. Iniquity and dissension soon began
to again raise their hideous heads, and the prophets and servants of
God were persecuted and illegally condemned to death.
No officer, according to Nephite law, had power to condemn a person to
death without the authority of the governor, but many of the prophets
were put to death secretly by the judges. A complaint was entered
against these judges to the governor and they were tried for their
crimes, according to the law made by the people.
The kindred and friends of the offenders, with certain lawyers and high
priests, entered into a secret covenant to destroy the people who were
in favor of law and justice, and to save the guilty judges from the
just penalty of their misdeeds. This was, in fact, the re-establishment
of the order of Gadianton. They proposed to assassinate the governor,
set up a king to rule the country, and destroy its liberties. That same
year they murdered the chief judge Lachoneus, the younger, as he sat in
the judgment seat. The result was not what the plotters anticipated;
for the people, being dissatisfied with the condition of affairs,
divided into tribes, every man with his family uniting with his kindred
and friends. This completely disorganized the government and deranged
the plans of the conspirators. Some men had large families and many
kindred and friends, and their tribes were correspondingly large. Each
tribe appointed its chief, or leader, and it was his special duty to
see that the laws they had adopted were properly carried out (B. C. 30).
While these terrible social overturnings were taking place on this
continent, how different were the events that were occurring in the
midst of the house of Israel on the eastern continent! for it was in
this year that Jesus, the Redeemer of the world, was baptized by John
in Jordan, as Lehi, Nephi, and others of the ancient prophets had long
before foretold; and it was in this year that he commenced his public
ministry, and began to teach men the law of his gospel.
There was but little to unite the Nephite tribes except their fear of
the Gadianton robbers. This appears to have led to a confederacy for
the purpose of defense. They agreed to keep peace with one another,
and establish laws to prevent one tribe trespassing upon the rights of
the others.
The secret association that had slain the chief judge elected one
Jacob to be their leader. Seeing that their enemies, the tribes of the
people, were too numerous to contend with, he commanded his followers
to flee into the northernmost parts of the land, where they could build
up a kingdom to themselves. They carried out his plan, and their flight
was too speedy to be intercepted. In the north they built a large city
which they called Jacobugath.
In this calamitous condition of affairs Nephi was called, by the voice
of the Lord and the administration of angels, to labor diligently in
the ministry among this wicked people. At first, but few accepted the
truth; but in the following year (A. C. 32) many were baptized into the
church. As the succeeding year (A. C. 33) passed away the people began
to look anxiously for the fulfillment of the predictions of Samuel, the
Lamanite, concerning the important events which would take place at
the death of our Savior. Notwithstanding the many predictions of the
prophets already fulfilled, there was much doubt and uneasiness among
the people concerning that which was yet in the future. They had not
long to wait, however, for the fulfillment of his words.
On the fourth day of the thirty-fourth Nephite year the promised signs
of the Savior's crucifixion began. A horrible and devastating tempest
burst upon the land. All that was ever told of the loudest thunder,
and all that was ever seen of the most vivid lightning, would fail to
picture the terrific visitation. The earth quivered and groaned and
opened in wide, unfathomable chasms. Forests of gigantic trees were
uprooted and carried high above the earth to meet in fearful shocks
in the air and then to be driven down again and shattered upon the
unyielding rocks. Mountains were riven and swallowed up in yawning
gulfs, or were scattered into fragments and dispersed like hail before
the tearing wind. Cattle were lifted from their feet and dashed over
precipices, or were hurried before the blast to perish in the far off
sea. Towers, temples, homes, were torn up, scattered in fragments or
crushed by falling rocks, and together with their inmates were ground
to dust in the convulsion. Human beings were hurled high into the air
and driven from point to point, until, they found graves fathoms deep
below the earth's surface. Blue and yellow flames burst from the edges
of sinking rocks, blazed for a moment and then all was the deepest
darkness again. Boiling springs gushed upwards from sulphurous caverns.
Shrieks and howls from suffering animals, awful in themselves, were
drowned in the overwhelming uproar. Rain poured down in torrents,
cloud-bursts, like floods, washed away all with which they came in
contact, and pillars of steaming vapor seemed to unite the earth and
sky.
This unparalleled storm raged throughout the land for three hours
only--but to those who suffered it seemed an age.
During its short continuance the whole face of nature was changed.
Mountains sank, valleys rose, the sea swept over the plains, large
stagnant lakes usurped the place of flourishing cities, great chasms,
rents and precipices disfigured the face of the earth. Many cities were
destroyed by earthquakes, fire, and the tumultuous overflow of the
waters of the great seas.
Three days of unnatural and impenetrable darkness followed the horrors
of the tempest, and from the heavens the voice of the Lord was heard
by the affrighted people, proclaiming in their terrified ears the
destruction that had taken place.
Terrible was the catalogue of woes that that heavenly voice rehearsed.
The great city of Zarahemla and the inhabitants thereof God had burned
with fire. Moroni had been sunken in the depths of the sea and her
iniquitous children had been drowned. Gilgal had been swallowed up
in an earthquake and her people were entombed in the bowels of
the earth. Onihah, Mocum and Jerusalem had disappeared and waters
overflowed the places where they so lately stood. Gadiandi, Gadiomnah,
Jacob and Gimgimno were all overthrown, and desolate hills and valleys
occupied their places, while their inhabitants were buried deep in the
earth. Jacobugath, Laman, Josh, Gad and Kishkumen had all been burned,
most probably by lightnings from heaven. The desolation was complete,
the face of the land was changed, tens of thousands, probably millions
of souls had been suddenly called to meet the reward of their sinful
lives; for this destruction came upon them that their wickedness and
their abominations might be hid from the face of heaven, and that the
blood of the prophets and the saints might not come up any more in
appeal unto God against them.
[Illustration: DESTRUCTION OF ZARAHEMLA.]
CHAPTER XLII.
THE VOICE FROM HEAVEN--THE SAVIOR TESTIFIES OF HIMSELF--SILENCE
THROUGHOUT THE LAND--HOW OFT WOULD CHRIST HAVE GATHERED HIS
PEOPLE--THE DARKNESS DEPARTS.
(III. NEPHI CHAP. 9 AND 10.)
When the heavenly voice had finished the recital of the calamities
that had befallen the land and its inhabitants, the speaker commenced
an appeal to those who yet lived, and revealed to them who he was. He
declared unto them:
O all ye that are spared because ye were more righteous than they, will
ye not now return unto me, and repent of your sins, and be converted,
that I may heal you?
Yea, verily I say unto you, if ye will come unto me ye shall have
eternal life. Behold, mine arm of mercy is extended towards you, and
whosoever will come, him will I receive: and blessed are those who come
unto me.
Behold, I am Jesus Christ, the Son of God. I created the heavens and
the earth, and all things that in them are. I was with the Father from
the beginning. I am in the Father, and the Father in me; and in me hath
the Father glorified his name.
I came unto my own, and my own received me not. And the scriptures
concerning my coming are fulfilled.
And as many as have received me, to them have I given to become the
sons of God, and even so will I to as many as shall believe on my name,
for behold, by me redemption cometh, and in me is the law of Moses
fulfilled.
I am the light and the life of the world. I am Alpha and Omega, the
beginning and the end.
And ye shall offer up unto me no more the shedding of blood; yea, your
sacrifices and your burnt offerings shall be done away, for I will
accept none of your sacrifices and your burnt offerings;
And ye shall offer for a sacrifice unto me a broken heart and a
contrite spirit. And whoso cometh unto me with a broken heart and a
contrite spirit, him will I baptize with fire and with the Holy Ghost,
even as the Lamanites, because of their faith in me at the time of
their conversion, were baptized with fire and with the Holy Ghost, and
they knew it not.
Behold, I have come unto the world to bring redemption unto the world,
to save the world from sin;
Therefore, whoso repenteth and cometh unto me as a little child, him
will I receive: for of such is the kingdom of God. Behold, for such I
have laid down my life, and have taken it up again; therefore repent,
and come unto me ye ends of the earth, and be saved.
After the people had heard this glad message of forgiveness and
redemption, they ceased their mourning for their dead relatives, and
there was silence in the land for the space of many hours. Then again
was the voice heard, even the voice of Jesus, recounting how oft he had
sought to gather his Israel but they would not, and promising in the
future that he would again gather them, if they would listen unto him.
But if they would not heed him, the places of their dwellings should
become desolate until the time of the fulfilling of God's covenant with
their fathers. When the people heard this awful prophecy they began to
weep and howl again because of the loss of their kindred and friends.
Three days had passed in darkness, in terror and in woe, when the thick
mist rolled off the face of the land, revealing to the astonished eyes
of the survivors how great had been the convulsions that had shaken
the earth. When the darkness passed away the earth ceased to tremble,
the rocks were no longer rent, the dreadful groanings ceased, and the
tumultuous noises ended. Then nature was again at peace, and peace
filled the hearts of the living; their mourning was turned to praise,
and their joy was in Christ their Deliverer.
As on the eastern continent, so on this; at the time of Christ's
resurrection, numbers of the saints who were dead arose from their
graves and were seen and known by many of the living. Christ had
suffered for the sin of the world, he had broken the bands of death,
he had opened the portals of the tomb, and as soon as he came forth
conqueror over death and hell, the faithful ones of many generations,
who were prepared for the glories of eternity, came forth also. This
was the first resurrection.
CHAPTER XLIII.
CHRIST APPEARS IN THE LAND BOUNTIFUL--THE TESTIMONY OF THE
FATHER--JESUS CALLS TWELVE DISCIPLES--HIS TEACHINGS TO THEM AND TO
THE MULTITUDE.
(III. NEPHI CHAP. 11 TO 14.)
Some time after the tribulations that marked the sacrifice of the Lord
of life and glory, exactly how long we know not, a multitude assembled
near the temple which was in the land Bountiful. The sacred building,
it seems, was not destroyed in the late overwhelming convulsions.
Possibly many of the high priesthood had assembled there to call
upon the Lord, and to officiate in the duties of their calling. At
any rate, those whom Jesus deemed worthy to be his twelve disciples,
by some inspiration, gathered there. With the rest of the multitude
they conversed on the marvelous changes that had been wrought by the
desolating earthquakes and their attendant horrors. They also spake one
to another with regard to the Savior, of whose death the three days of
unexampled, impenetrable darkness had been a sign.
While thus engaged a strange, sweet voice fell upon their ears, yet it
pierced them to the centre, that their whole frames trembled. At first
they wist not what it said or whence it came nor even when the words
were again repeated did they understand. But when they came a third
time they understood their glorious import, and knew that it was the
voice of God. He said unto them, Behold my beloved Son, in whom I am
well pleased, in whom I have glorified my name: hear ye him. Obedient
to this heavenly voice they cast their eyes upward, and to their joyous
astonishment beheld the Messiah, clothed in a white robe, descending
out of heaven.
Even yet they did not comprehend who it was, but thought him an angel.
As he descended to the earth and stood in their midst, their wondering
eyes were all turned toward him, but for awe not a mouth was opened
nor was a limb moved. Then the Redeemer stretched forth his hand and
said unto the multitude: Behold I am Jesus Christ, whom the prophets
testified should come into the world; and behold, I am the life and
light of the world; and I have drunk out of the bitter cup which the
Father hath given to 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.
Then the whole multitude fell to the earth, they remembered the sayings
of the prophets, they realized that their God stood in the midst of
them.
Again the risen Redeemer spake: Arise, said he, and come forth unto me
that you may thrust your hands into my side, and also that ye may feel
the prints of the nails in my hands and in my feet, that ye may know
that I am the God of Israel and the God of the whole earth, and have
been slain for the sins of the world.
Now they who heard him from the first to the last went forth and
assured themselves that it was he of whom the prophets had spoken. Then
with shouts of praise they cried: Hosanna! blessed be the name of the
Most High God. And they fell down at his feet and worshiped him.
Jesus next called Nephi to him, then eleven others, and gave them
authority to baptize the people, at the same time strictly charging
them as to the manner in which they performed this ordinance, that
all disputes on this point might cease among the believers. The names
of the Twelve whom he chose were: Nephi, his brother Timothy, whom he
had beforetime raised from the dead, also his son Jonas, and Mathoni,
Mathonihah, Kumen, Kumenonhi, Jeremiah, Shemnon, Jonas, Zedekiah and
Isaiah. These Twelve are to sit in the great day of judgment as the
judges of the seed of Lehi, and be themselves judged by the Twelve
Apostles whom Jesus had called from among the Jews.
After Jesus had chosen the Twelve, he commenced to teach the people the
principles of the fullness of the gospel. Step by step he led them over
the same precious ground of universal truth as he had his followers in
the temple at Jerusalem, by the shore of the Sea of Galilee, and on the
hillsides of Judea and Samaria. Sometimes, through the difference of
the inspired translation of the Book of Mormon from the worldly-wise
one of the Bible, a slight difference is noticeable in the wording
of the instructions, but as a rule these differences are trivial,
the advantage being with the Nephites, whose greater faith drew from
the Savior deeper truths than Judah had received, or caused him to
display greater manifestations of his omnipotence and boundless love.
From the believers he would turn to the Twelve, and give them special
instructions as his ministers, then again he would shed forth his words
of mercy, truth and divine wisdom upon the multitude; and by and by
again address the disciples. So he continued day by day until all was
revealed, either to the multitude or to the Twelve, that was necessary
for the eternal salvation of the obedient.
Some have wondered why Jesus should have given so many of the same
teachings to the Nephites as he did to the Jews. The reason is that
those teachings were perfect and could not be improved. They were
universal, that is, they were adapted to the wants of all peoples,
whether of Israel or of the Gentiles, whether of Judah or Joseph. They
were a portion of the everlasting gospel and had to be preached to
all the world as a witness, to those who dwelt in America as well as
those of Asia, Africa and Europe. Thus we find in the teachings given
to the Nephites what we term the first principles of the gospel--faith,
repentance and baptism; we also find those divine lessons of love,
truth, humility and duty that glorified the Savior's "Sermon on the
Mount." These we shall not reproduce but will draw attention to other
teachings of the Savior not recorded by the Four Evangelists; that is
they are not to be found in their writings as at present contained in
the New Testament.
CHAPTER XLIV.
THE FULFILLMENT OF THE MOSAIC LAW--"OTHER SHEEP HAVE I"--THE TEN
TRIBES--THE EVENTS OF THE LATTER DAYS.
(III. NEPHI CHAP. 15 AND 16.)
When Jesus had reached a certain point in his teachings wherein he
told the people that old things had passed away and that all things
had become new he perceived that some of his hearers were wondering
what were his intentions regarding the law of Moses. Therefore he next
instructed them on this point. He said:
Marvel not that I said unto you, that old things had passed away, and
that all things had become new.
Behold I say unto you, that the law is fulfilled that was given unto
Moses.
Behold, I am he that gave the law, and I am he who covenanted with my
people Israel: therefore, the law in me is fulfilled, for I have come
to fulfill the law; therefore it hath an end.
Behold, I do not destroy the prophets, for as many as have not been
fulfilled in me, verily I say unto you, shall all be fulfilled.
And because I said unto you, that old things hath passed away, I do not
destroy that which hath been spoken concerning things which are to come.
For behold, the covenant which I have made with my people is not all
fulfilled; but the law which was given unto Moses hath an end in me.
Behold, I am the law, and the light; look unto me, and endure to the
end, and ye shall live, for unto him that endureth to the end, will I
give eternal life.
Behold, I have given unto you the commandments, therefore keep my
commandments. And this is the law and the prophets, for they truly
testified of me.
How simple yet how grand, how plain yet how comprehensive are these
teachings, both with regard to himself and to the law which he had
given to the forefathers of the Jews and the Nephites! If men would but
receive these instructions in the plainness in which they are given,
how much controversy would have an end, how much dissension would never
have had an existence!
After giving these explanations to the multitude, Jesus again turned to
the twelve chosen disciples and told them the meaning of his words when
he said unto the Jews: Other sheep I have which are not of this fold;
them also I must bring, and they shall hear my voice; and there shall
be one fold and one shepherd.
These other sheep of which he spake, Jesus said, were the Nephites
themselves, who had been separated from the Jews because of the
latter's iniquity; and because of their continued evil doing and
lack of faith the knowledge of the existence of Lehi's family on
the American continent had been withheld from them. But still more.
Jesus had yet other sheep, which were neither of the Jews nor of the
Nephites, nor of the lands in which they dwelt. They were a people whom
he had not yet visited and who had not yet heard his voice; but he had
received a commandment from his Father to visit them, to show himself
unto them, and teach them, and then they all would be of the one fold
and he would be the one shepherd to them all.
These other sheep, neither Jew nor Nephite, we understand to be the ten
tribes of Israel who were carried into captivity, but who, unlike the
house of Judah, never returned to their homes in the Promised Land. We
are told that they were led away by the power of the Lord to a land of
which no one knows anything, only that which God has revealed.
Jesus then told his disciples many things relating to the age in which
we live. He explained to them how the Gentiles living on this continent
would have the truth presented to them, how they would grow haughty,
proud and exceedingly wicked, and how they would oppress the remnants
of the house of Israel who dwelt on this broad land. Then how these
remnants would have the fullness of the gospel brought to them, and how
eventually the house of Israel would be used to punish the disobedient
of the Gentiles, who should become as salt that had lost its savor,
good for nothing but to be cast out and trodden under foot of men.
CHAPTER XLV.
THE SAVIOR HEALS THE SICK--HE BLESSES THE CHILDREN OF THE
NEPHITES--ANGELS MINISTER UNTO THEM.
(III. NEHI CHAP. 17.)
When the Redeemer had finished these teachings he looked around among
the multitude and perceived that their minds were not prepared, at that
time, to receive any more of the word of the Lord, so he told them to
go to their homes, and prepare their minds for the morrow, when he
would come unto them again. But as he gazed upon them he noticed that
they were in tears, and that they looked beseechingly upon him, as if
they would ask him to tarry a little longer with them.
These mute entreaties prevailed with him, his bowels were filled with
compassion towards them; and, we are told, he said:
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 should show 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
they that were afflicted in any manner; and he did heal them every one
as they were brought forth unto him.
And they did all, both they who had been healed and they who were
whole, bow down at his feet, and did worship him; and as many as could
come from the multitude did kiss his feet, insomuch that they did bathe
his feet with their tears.
Jesus next commanded that the little children should be brought.
So the people brought their little children and set them down upon the
ground round about him, and the multitude gave way till they had all
been brought to him. And when they had all been brought, and Jesus
stood in the midst, he commanded the multitude to kneel down upon the
ground. And when they had done so, Jesus groaned within himself, and
said, Father, I am troubled because of the wickedness of the people of
the house of Israel. And when he had said these words, he himself knelt
and he prayed unto the Father and the things which he prayed could
not be written, but the multitude who heard him bore record: that eye
had never seen, neither had ear heard, before, so great and marvelous
things as they saw and heard Jesus speak unto the Father. When Jesus
had made an end of praying, he arose, but so great was the joy of the
multitude that they were overcome. But Jesus bade them arise. Then they
arose, and he said unto them, Blessed are ye because of your faith.
And now behold, my joy is full. And when he had said these words, he
wept; and he took the little children, one by one, and blessed them,
and prayed unto the Father for them. And when he had done this he wept
again. And he said unto the multitude, Behold your little ones.
And as they cast their eyes upward they saw the heavens open, and
angels descending out of the heaven, as it were in the midst of fire,
and they came down and encircled these little ones about, and they were
encircled with fire; and the angels did minister unto the children. And
the multitude, who numbered about 2,500 men, women and children, bore
record of the glorious things which they had seen, heard and partaken
of.
Can we imagine anything more lovely, more touching, and more glorious
than this scene must have been? Can we conceive the joy that must have
filled the hearts of these Nephites as they beheld the angels of heaven
descending from the courts of glory and ministering to their little
ones? How deep must have been their love for the Savior who had brought
these blessings to them? How strong must have grown their faith in him?
We cannot recall a circumstance in recorded history that draws earth
nearer to heaven than this, or that seems to bind the ties so strongly
that unite the powers of eternity with the children of mortality.
CHAPTER XLVI.
THE SACRAMENT ADMINISTERED--THE SAVIOR'S TEACHINGS REGARDING IT--HE
CONFERS ON HIS DISCIPLES THE POWER TO GIVE THE HOLY GHOST--HE
ASCENDS INTO HEAVEN.
(III. NEPHI CHAP. 18.)
Jesus next commanded his disciples to bring him some bread and wine.
While they were gone to obtain them, he caused the multitude to sit
down upon the earth. When the disciples returned with the bread and
wine, he took the bread, and brake and blessed it. This he gave to the
disciples and they did eat and were filled. He then commanded them to
give unto the multitudes.
When the multitudes had eaten and were filled, Jesus began to instruct
the people with regard to the meaning of the bread they had just
partaken of. He said:
And this shall ye always observe to do, even as I have done, even as I
have broken the bread, and blessed it, and gave it unto you.
And this shall ye do in remembrance of my body, which I have shown unto
you. And it shall be a testimony unto the Father, that ye do always
remember me. And if ye do always remember me, ye shall have my Spirit
to be with you.
After this he gave of the wine to his disciples, and they drank
thereof, and then, by his direction, they gave it to the people.
After they had done this Jesus continued his teachings; Blessed are
ye, said he, for this thing which ye have done, for this is fulfilling
my commandments, and this doth witness unto the Father, that ye are
willing to do that which I have commanded you.
And this shall ye always do to those who repent and are baptized in my
name; and ye shall do it in remembrance of my blood, which I have shed
for you, that ye may witness unto the Father that ye do always remember
me. And if ye do always remember me, ye shall have my Spirit to be with
you.
And now behold, this is the commandment which I give unto you, that ye
shall not suffer anyone, knowingly, to partake of my flesh and blood
unworthily, when ye shall minister it;
For whoso eateth and drinketh my flesh and blood unworthily, eateth
and drinketh damnation to his soul; therefore if ye know that a man is
unworthy to eat and drink of my flesh and blood, ye shall forbid him;
Nevertheless ye shall not cast him out from among you, but ye shall
minister unto him, and shall pray for him unto the Father in my name,
and if it so be that he repenteth, and is baptized in my name, then
shall ye receive him, and shall minister unto him of my flesh and blood;
But if he repent not, he shall not be numbered among my people, that
he may not destroy my people, for behold I know my sheep, and they are
numbered.
The Lord also gave the people much instruction regarding prayer. Among
other things he told them:
Behold, verily, verily, I say unto you, ye must watch and pray always,
lest ye enter into temptation; for Satan desireth to have you; that he
may sift you as wheat;
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.
And behold, ye shall meet together oft, and ye shall not forbid any
man from coming unto you when ye shall meet together, but suffer them
that they may come unto you, and forbid them not;
But ye shall pray for them, and shall not cast them out; and if it so
be that they come unto you oft, ye shall pray for them unto the Father,
in my name;
Therefore hold up your light that it may shine unto the world. Behold
I am the light which ye shall hold up--that which ye have seen me do.
Behold ye see that I prayed unto the Father, and ye have witnessed;
And ye see that I have commanded that none of you should go away, but
rather have commanded that ye should come unto me, that ye might feel
and see; even so shall ye do unto the world; and whosoever breaketh
this commandment suffereth himself to be led into temptation.
When Jesus had made an end of his sayings, he touched with his hand
the disciples whom he had chosen, one by one. As he touched them he
gave them power to give the Holy Ghost. When he had done this a cloud
overshadowed the multitude, and they saw Jesus no more that day; but
the disciples saw him, and bore record that he ascended into heaven.
CHAPTER XLVII.
JESUS RETURNS AND RENEWS HIS TEACHINGS--HE ADMINISTERS THE
SACRAMENT--HE EXPLAINS THE TEACHINGS OF THE PROPHETS--THE WORDS OF
MALACHI.
(III. NEPHI CHAP. 19 TO 26.)
When Jesus had ascended into heaven the multitudes dispersed, every one
returning home.
All that evening and all that night was the news spread from mouth to
mouth that Jesus had come. Many were too excited to sleep, and labored
diligently spreading the news far and wide, so that when the morning
came the whole people were astir, wending their way to the place where
Jesus was expected.
When the multitude had gathered together their number was found to be
so great that the disciples divided them into twelve congregations, and
one of them taught each of these bodies.
After they had prayed to the Father in the name of Jesus the whole
people, led by the disciples, went down to the water's edge. First,
Nephi went into the water and was baptized; then he baptized those whom
Jesus had chosen. After these had been baptized the Holy Ghost fell
upon them, and they were filled therewith also with fire. And the fire
encircled them about, and angels came down from heaven and ministered
to them.
By and by Jesus himself came, and stood in the midst of his disciples
and taught them. He commanded them all, the people and the Twelve, to
again kneel upon the earth, and the disciples he instructed to pray.
And they prayed unto Jesus, calling him their Lord and their God.
When Jesus heard these prayers he went a little way off, bowed himself
to the earth and said:
Father, I thank thee that thou hast given the Holy Ghost unto these
whom I have chosen and it is because of their belief in me, that I have
chosen them out of the world.
Father, I pray thee that thou wilt give the Holy Ghost unto all them
that shall believe in their words.
Father, thou hast given them the Holy Ghost, because they believe in
me, and thou seest that they believe in me, because thou hearest them,
and they pray unto me; and they pray unto me because I am with them.
And now, Father, I pray unto thee for them, and also for all those who
shall believe on their words, that they may believe in me, that I may
be in them as thou, Father, art in me, that we may be one.
When our Savior had ended this prayer he returned to his disciples. He
found them still praying. Then he blessed them, and smiled upon them.
When he smiled the light of his countenance shone upon them, and in
reflection of his brightness they became as white as the face or the
garments of Jesus;--a whiteness like unto which there was nothing upon
this earth.
Jesus, in joy, once more retired a short distance to commune with his
Father in heaven. He prayed:
Father, I thank thee that thou hast purified those whom I have chosen,
because of their faith, and I pray for them, and also for them who
shall believe on their words that they may be purified in me, through
faith on their words, even as they are purified in me.
Father, I pray not for the world, but those whom thou hast given me out
of the world, because of their faith, that they may be purified in me,
that I may be in them as thou, Father, art in me, that we may be one,
that I may be glorified in them.
And when Jesus had spoken these words, he came again unto his
disciples, and behold they did pray steadfastly, without ceasing, unto
him; and he did smile upon them again; and behold they were white even
as Jesus.
And it came to pass that he went again a little way off and prayed unto
the Father;
And tongue cannot speak the words which he prayed, neither can be
written by man the words which he prayed.
And the multitude did hear, and do bear record, and their hearts were
opened, and they did understand in their hearts the words which he
prayed.
Nevertheless, so great and marvelous were the words which he prayed,
that they cannot be written, neither can they be uttered by man.
And it came to pass that when Jesus had made an end of praying, he came
again to the disciples, and said unto them, so great faith have I never
seen among all the Jews; wherefore I could not show unto them so great
miracles, because of their unbelief.
Verily I say unto you, there are none of them that have seen so great
things as ye have seen; neither have they heard so great things as ye
have heard.
The Lord Jesus then commanded all to cease from praying, but he also
told them they must not cease to pray in their hearts. He next directed
them to arise; and at this word they stood upon their feet. Then he
administered unto them bread and wine, the emblems of his body and
blood given as a ransom for their sins and the sins of the whole world.
Where he obtained this bread and wine no one knew, for neither the
disciples nor the people had brought any with them.
When the multitudes had eaten and drank, they were filled with the
Spirit, and with one voice gave glory to Jesus, whom they both saw and
heard.
The Savior then commenced to explain to the multitudes many of the
sayings of the ancient prophets, more especially those of Isaiah. He
dwelt on the great events of the latter days that should precede his
second coming; drawing particular attention to those that would concern
and be connected with the remnants of the house of Lehi, and in which
they would take part. From his words we learn that in the latter times
the everlasting gospel will be preached in their midst; that many will
receive it; that they will take a prominent part in the building of
the New Jerusalem, and in many of the other momentous events that will
herald the near approach of that blessed day when the reign of Christ
and the triumph of truth and righteousness shall extend from pole to
pole, over the whole of this habitable globe.
The Savior also recited to them many of the words which his Father had
inspired the Prophet Malachi to utter. Now the Nephites knew nothing of
Malachi, as he lived and prophesied to the Jews long after Lehi left
Jerusalem. So, for the comfort and instruction of the Nephites, Jesus
rehearsed to them the important things which he had revealed. In fact,
to use the words of Mormon: And he did expound all things, even from
the beginning until the time that he should come in his glory; yea,
even all things which should come upon the face of the earth, even
until the elements should melt with fervent heat, and the earth should
be wrapt together as a scroll, and the heavens and the earth should
pass away; and even unto the great and last day, when all people and
all kindreds, and all nations and tongues shall stand before God, to be
judged of their works, whether they be good or whether they be evil; If
they be good, to the resurrection of everlasting life; and if they be
evil, to the resurrection of damnation, being on a parallel, the one on
the one hand, and the other on the other hand, according to the mercy,
and the justice, and the holiness which is in Christ, who was before
the world began.
And now there cannot be written in this book even a hundredth part of
the things which Jesus did truly teach unto the people.
CHAPTER XLVIII.
THE SAVIOR CONTINUES HIS MINISTRATIONS--HE RAISES A MAN FROM THE
DEAD--THE LABORS OF THE TWELVE--THE NAME OF THE CHURCH--THE THREE WHO
SHOULD REMAIN.
(III. NEPHI CHAP. 27 TO 30.)
For three days did the Savior mingle with the Nephites and instruct
them; and even after that he met with them oft, and with them partook
of the Sacrament of the Lord's supper.
More than this, he ministered to and blessed the children of the
Nephites. He loosed the tongues of these little ones, that they spoke
great and marvelous things unto their parents, even, we are told,
greater things than Jesus had revealed to the people.
Jesus also healed all their sick. The lame, the blind, the deaf, were
made whole, and one man he raised from the dead.
From this time the twelve disciples began to baptize and teach as many
as came unto them; and as many as were baptized in the name of Jesus
were filled with the Holy Ghost. Many of them saw and heard wondrous
things which are not lawful to be written.
On one occasion when the disciples were thus traveling, preaching,
and baptizing, they united together in fasting and mighty prayer. The
subject about which they prayed the most earnestly was, what should be
the name of the Church, for its members were not united on this matter.
While they were thus engaged Jesus again showed himself unto them, and
in answer to their inquiries regarding the name of his church he told
them, Whatsoever ye shall do ye shall do it in my name; therefore ye
shall call the church in my name; and ye shall call upon the Father in
my name, that he will bless the church for my sake. He further said
to them if they called the church by the name of a man it would be
that man's church, if by Moses' name it would be Moses' church; but
being his church it should be called by his holy name. And many other
instructions gave he unto them at this time.
It was during this interview that the Savior asked the Twelve, one by
one, What is it that you desire of me, after I am gone to the Father?
Then nine of them said, We desire after we have lived unto the age of
man, that our ministry wherein thou hast called us, may have an end,
that we may speedily come unto thee in thy kingdom.
And he said unto them, Blessed are ye, because ye desire this thing of
me; therefore after that ye are seventy and two years old, ye shall
come unto me in my kingdom and with me ye shall find rest.
Then he turned to the three who had not answered, and again asked
them what they would have him do for them. But they faltered in their
answer; their wish was such a peculiar one, that they were afraid to
express it. And he said unto them, behold, I know your thoughts, and ye
have desired the thing which John, my beloved, who was with me in my
ministry before that I was lifted up by the Jews, desired of me;
Therefore more blessed are ye, for ye shall never taste of death, but
ye shall live to behold all the doings of the Father, unto the children
of men, even until all things shall be fulfilled, according to the will
of the Father, when I shall come in my glory, with the powers of heaven;
And ye shall never endure the pains of death; but when I shall come in
my glory, ye shall be changed in the twinkling of an eye from mortality
to immortality: and then shall ye be blessed in the kingdom of my
Father.
And again, ye shall not have pain while ye shall dwell in the flesh,
neither sorrow, save it be for the sins of the world: and all this will
I do because of the thing which ye have desired of me, for ye have
desired that ye might bring the souls of men unto me, while the world
shall stand;
And for this cause ye shall have fullness of joy; and ye shall sit down
in the kingdom of my Father; yea your joy shall be full, even as the
Father hath given me fullness of joy; and ye shall be even as I am, and
I am even as the Father; and the Father and I are one.
These are the three Nephites of whom we sometimes hear and who either
singly or together have appeared to believers in this generation.
Then Jesus with his finger touched the nine who were to die, but the
three who were to live he did not touch; and then he departed. And
behold, the heavens were opened, and the three were caught up into
heaven, and saw unspeakable things.
And it was forbidden them that they should utter, neither was it given
unto them power that they could utter, the things which they saw and
heard;
The sacred record gives no information as to who the three were who
were not to taste of death. Mormon was about to write their names, but
the Lord forbade him.
Some have supposed that Nephi, the senior of the disciples, was one
of these three undying ones, who remained to minister on the earth
to the people of the latter days; that is hid from our knowledge, no
doubt for a wise purpose. If he was, he lived through that most happy
era of Nephite history, when all was righteousness, and joy, and
peace throughout America's vast domain; he lived to suffer, with his
two brethren, all the persecutions which the wicked, in later days,
so frequently imposed upon these three favored servants of the Lord,
and in the end he retired from the midst of mankind when overwhelming
corruption again paralyzed the life of the Nephite nation. If he
was one of the nine who passed away to the presence of their Savior
and their God after they had dwelt three score and twelve years in
mortality he must have laid aside his earthly tabernacle under as
happy circumstances as ever prophet or apostle died, surrounded by a
loving, faithful people, amongst whom the practice of iniquity was
a remembrance of the past. No ruffian hands cut short his life, or
tortured his latest hours, but in the midst of the most holy peace he
passed away to the glories of the eternal world.
CHAPTER XLIX.
THE LONG CONTINUED ERA OF PEACE AND RIGHTEOUSNESS--DEATH OF
NEPHI--HIS SON AMOS--AMOS THE SECOND.
(IV. NEPHI.)
When Jesus left the Nephites to the care of his disciples he had so
thoroughly filled the people with the influences and powers of the
eternal worlds that evil utterly ceased in their midst; they were
united in all things temporal and spiritual. Universal peace prevailed.
Love, joy, harmony, everything desirable to make the life of man a
perfect condition of unalloyed, holy happiness reigned supreme. Indeed,
it may be said that a type, a foreshadowing of the millennium for once
found place and foothold among the erring sons of humanity.
At this blessed period Nephi, the son of Nephi, received the sacred
plates. His duty, as the recorder of the doings of his people, was a
most happy one; he had nothing but good to relate of their lives and
actions, and to record that perfect peace prevailed on all the vast
continent. The Nephites increased in numbers (Lamanites there were
none), they prospered in circumstances, they grew in material wealth,
all of which was held in common, according to the order of God. They
colonized and spread far abroad; they rebuilt their ancient capital and
many other cities; they also founded many new ones. Above all, they
were rich in heavenly treasures; the Holy Spirit reigned in every heart
and illumined every soul.
When Nephi died (A. C. 110) this inexpressibly happy, heavenly state
still continued in undiminished warmth of divine and brotherly love and
strength of abiding faith. All the generation to which Nephi belonged
entered in at the strait gate, and walked the narrow way to the eternal
city of God; not one of them was lost.
At Nephi's death his son Amos became the custodian of the holy
things; and he held them for eighty-four years (from A. C. 110 to A.
C. 194). He lived in the days of the Nephites' greatest prosperity
and happiness. The perfect law of righteousness was still their only
guide. But before he passed away to his heavenly home, a small cloud
had appeared upon the horizon, fatal harbinger of the approaching
devastating hurricane. A few, weary of the uninterrupted bliss, the
perfect harmony, the universal love that everywhere prevailed, seceded
from the church and took upon them the title of Lamanites, which
ill-boding name had only been known to the Nephites by tradition for
more than one hundred years. It may be asked, How was it possible that
men and women should withdraw from such a holy order or society where
all was perfect peace, where every man dealt justly with his neighbor,
where none inflicted wrongs and none suffered from injustice done
them--where angels ministered to the children of mortality, and heavenly
revelations were their constant guides? If the inquirer will answer why
Lucifer, the son of the morning, in heaven itself, rebelled against
the Almighty Father, and led astray one-third of the angelic hosts, we
will reply by saying that he, Satan, tempted the dissenting Nephites
with this same spirit of rebellion to the divine power, and that he
succeeded in ensnaring them and leading them away captive to his will.
A second Amos succeeded his father as the keeper of the records. His
duties were not the happy ones of his immediate predecessors. Instead
of good he had to chronicle much evil.
Amos himself was a righteous man, but he lived to witness an ever
increasing flood of iniquity break over the land, a phase of evil-doing
that arose not from ignorance and false tradition, but from direct
and willful rebellion against God, and apostasy from his laws. The
wholesome checks to vice and misery found in the plan of salvation
were knowingly and intentionally removed or done away; the voice
of reason was disregarded; the promptings of the Holy Spirit were
defiantly repelled; men's unbridled passions again bore sway; disunion,
dissension, violence, hatred, distress, dismay, bloodshed and havoc
spread the wide continents over; and from their high pinnacle of
righteousness, peace, happiness, refinement, social advantage, etc.,
the people were hurled once more into an abyss of misery and barbarism,
now more profound, more torturing, and more degrading than ever.
CHAPTER L.
THE COMMENCEMENT OF THE APOSTASY--IT GROWS IN INTENSITY--THE
PERSECUTION OF THE DISCIPLES--LAMANITES AGAIN--REAPPEARANCE OF THE
GADIANTON BANDS--WAR--AMMARON HIDES THE RECORDS.
(IV. NEPHI.)
By the year A. C. 201, all the second generation had passed away save
a few; the people had greatly multiplied and spread over the face of
the land, north and south, and had become exceedingly rich; they wore
costly apparel which they adorned with ornaments of gold and silver,
pearls and precious stones. From this date they no more had their
property in common, but, like the rest of the world, every man sought
gain, wealth, power and influence for himself and his. All the old
evils arising from selfishness were revived. Soon they began to build
churches after their own fashion, and hire preachers who pandered to
their lusts; some even began to deny the Savior.
From A. C. 210 to A. C. 230, the people waxed greatly in iniquity and
impurity of life. Different dissenting sects multiplied, infidels
abounded. The three remaining disciples were sorely persecuted,
notwithstanding that they performed many mighty miracles. They were
shut up in prison, but the prisons were rent in twain by the power
of God; they were cast into fiery furnaces, but the flames harmed
them not; they were thrown into dens of wild beasts, but they played
with the savage inmates as a child does with a lamb, and received
no harm; they were not subject to many of the laws that govern our
mortal bodies, they had passed through a glorious change, by which
they were freed from earthly pain, suffering and death. Not only did
the wicked persecute these three immortal ones; others also of God's
people suffered from their unhallowed anger and bitter hatred; but the
faithful neither reviled at the reviler nor smote the smiter; they bore
these things with patience and fortitude, remembering the pains of
their Redeemer.
In the year A. C. 231 there was a great division among the people. The
old party lines were again definitely marked. Again the old animosity
assumed shape, and Nephite and Lamanite once more became implacable
foes. Those who rejected and renounced the gospel assumed the latter
name, and with their eyes open, and a full knowledge of their
inexcusable infamy, they taught their children the same base falsehoods
that in ages past had caused the unceasing hatred that reigned in the
hearts of the children of Laman and Lemuel toward the seed of their
younger brothers.
By A. C. 244 the more wicked portion of the people had become
exceedingly strong, as well as far more numerous than the righteous.
They deluded themselves by building all sorts of churches, with creeds
to suit the increasing depravity of the masses.
When 260 years had passed away, the Gadianton bands, with all their
secret signs and abominations, through the cunning of Satan, again
appeared and increased until, in A. C. 300, they had spread over all
the land. By this time, also, the Nephites, having gradually forsaken
their first love, had so far sunk in the abyss of iniquity that they
had grown as wicked, as proud, as corrupt and as vile as the Lamanites.
All were submerged in one overwhelming flood of infamy, and there were
none that were righteous, save it were the disciples of Jesus.
Still, active hostilities did not break out for some time; but when war
commenced, it scarcely ceased until that great battle near Cumorah,
which brought extinction to the Nephite race. This war, or series of
wars, was one of peculiar horrors. All the old savagery, ten times
intensified, was rekindled, transforming the combatants into fiends.
Each race seems to have striven to out-rival the other in its bloody
and infernal inhumanity. Mormon, the Nephite prophet-general, in an
epistle to his son Moroni, sorrowingly relates the fate of the Nephite
prisoners--men, women and children--taken at Sherrizah. He adds: And the
husbands and fathers of those women and children they [the Lamanites]
have slain; and they feed the women upon the flesh of their husbands,
and the children upon the flesh of their fathers; and no water save
a little do they give them. And notwithstanding the abomination of
the Lamanites, it doth not exceed that of our people in Moriantum.
For behold, many of the daughters of the Lamanites have they taken
prisoners; and after depriving them of that which was most dear and
precious above all things, which is chastity and virtue; and after
they had done this thing they did murder them in a most cruel manner,
torturing their bodies even unto death; and after they have done this,
they devour their flesh like unto wild beasts, because of the hardness
of their hearts; and they do it for a token of bravery. Such was the
horrible condition into which open, wilful, determined rejection of the
gospel had brought both races.
Amos entrusted the records to his son Ammaron in the year 306 A. C.
Owing to the increasing depravity and vileness of the Nephites, Ammaron
was constrained by the Holy Ghost to hide up all the sacred things
which had been handed down from generation to generation (A. C. 320).
The place where he hid them is said to have been in the land Antum, in
a hill which was called Shim. After he had hid them up, he informed
Mormon, then a child ten years old, of what he had done, and placed
the buried treasures in his charge. He instructed Mormon to go, when
he was about twenty-four years old, to the hill where they were hid,
and take the plates of Nephi and record thereon, what he had observed
concerning the people. The remainder of the records, etc., he was to
leave where they were.
CHAPTER LI.
THE LAST LONG SERIES OF WARS--MORMON--THE FINAL CONFLICT AT
CUMORAH--THE LAST OF THE NEPHITES.
(MORMON.)
It was in the year 322 A. C. that actual war broke out between the
Nephites and Lamanites, for the first time since the Redeemer's
appearing. It commenced in the land of Zarahemla near the waters
of Sidon. A number of battles were fought, in which the armies of
the former were victorious. Four years later the savage contest was
renewed. In the interim iniquity had greatly increased. As foretold
by the prophets, men's property became slippery, things movable were
subject to unaccountable disappearances, and dread and distrust filled
the hearts of the disobedient. When the war recommenced, the youthful
Mormon was chosen to lead the armies of his nation.
The next year saw disaster follow the Nephite cause. The people
retreated before the Lamanites to the north countries. The year
following they met with still further reverses, and in A. C. 329
rapine, revolution and carnage prevailed throughout all the land.
In 330 the Lamanite king, Aaron, with an army of forty-four thousand
men, was defeated by Mormon, who had forty-two thousand warriors under
his command.
Five years later the Lamanites drove the degenerate Nephites to the
land of Jashon, and thence yet further northward to the land of Shem.
But in the year following the tide of victory changed, and Mormon, with
thirty thousand troops, defeated fifty thousand of the enemy in the
land of Shem; then he followed up with such energetic measures that by
the year 349 the Nephites had again taken possession of the lands of
their inheritance.
These successes resulted in a treaty between the Nephites as one party
and the Lamanites and Gadianton robbers as the other. By its provisions
the Nephites possessed the country north of the Isthmus, while the
Lamanites held the regions south. A peace of ten years followed this
treaty.
In the year 360, the king of the Lamanites again declared war. To
repel the expected invasion, the people of Nephi gathered at the land
of Desolation. There the Lamanites attacked them, were defeated, and
returned home. Not content with this repulse, the succeeding year they
made another inroad into the northern country, and were again repulsed.
The Nephites then took the initiative and invaded the southern
continent, but being unsuccessful, were driven back to the frontier at
Desolation (A. C. 363). The same season, the city of Desolation was
captured by the Lamanitish warriors, but was wrested from them the year
following.
This state of things continued another twenty years; war, contention,
rapine, pillage, and all the horrors incident to the letting loose of
men's most depraved and brutal passions, filled the land. Sometimes
one army conquered, sometimes the other. Now it was the Nephites who
were pouring their forces into the south; then the Lamanites who
were overflowing the north. Whichever side triumphed, that triumph
was of short duration; but to all it meant sacrifice, cruelty,
blood-guiltiness and woe. At last, when every nerve had been strained
for conquest, every man collected who could be found, the two vast
hosts, with unquenchable hatred and unrelenting obstinacy, met at
the hill Cumorah to decide the destiny of half the world. It was the
final struggle, which was to end in the extermination of one or both
of the races that had conjointly ruled America for nearly a thousand
years (A. C. 385). When the days of that last fearful struggle were
ended, all but twenty-four of the Nephite race had been, by the hand of
violence, swept into untimely graves, save a few, a very few, who had
fled into the south country. The powers, the glories, the beauties of
this favored branch of Israel's chosen race had sunk beneath a sea of
blood; the word of their God, whom they had so long disregarded, was
vindicated; the warnings of his servants were fulfilled.
The Lamanites were now rulers of the western world, their traditional
enemies being utterly destroyed. But they did not cultivate peace; no
sooner were the Nephites obliterated, than they commenced fighting
among themselves. The lonely Moroni, the last of the Nephites, tells
us, A. C. 400, that the Lamanites are at war one with another; and the
face of the land is one continued round of murder and bloodshed; and no
man knoweth the end of the war. And again, yet later, he writes: Their
wars are exceeding fierce among themselves.
Such was the sad condition of the Lamanite race in the early part of
the fifth century after Christ. There the inspired record closes;
henceforth we have nothing but uncertain tradition. The various
contending tribes, in their thirst for blood so long gratified, sunk
deeper and deeper into savage degradation; the arts of civilization
were almost entirely lost to the great mass of the people. Decades
and centuries rolled by, and after a time, in some parts, a better
state of things slowly uprose. In Central America, Mexico, Peru, and
other places, the foundations of new kingdoms were laid, in which were
gradually built up civilizations peculiarly their own, but in many ways
bearing record to the idiosyncrasies of their ancient predecessors.
With this we have here little to do; many of their traditions (though
disregarded by mankind) bear unequivocal testimony to the truth of the
Book of Mormon, and we have the joyous assurance that as the words of
their ancient prophets recorded therein have been fulfilled to the
letter in their humiliation; and as they have drunk to the dregs from
the cup of bitterness of the wrath of God, so is the glorious day now
dawning, when the light of the eternal gospel shall illumine the hearts
of their descendants; fill them with the love of God; renew their
ancient steadfastness and faith, and make them the fitting instruments
in his hands of accomplishing all his holy purposes with regard to
them, in which also shall be fulfilled all the gracious, glorious
promises made by Jehovah to this transplanted branch of the olive tree
of Israel.
CHAPTER LII.
THE HISTORIANS OF THE NEPHITES--THE PLATES OF NEPHI--LIST OF THEIR
CUSTODIANS--THEIR LENGTHENED YEARS.
Shortly after the arrival of Lehi and his little colony on the promised
land, Nephi received a commandment from the Lord to make certain
"plates of ore" upon which to engrave a record of the doings of his
people. Some time later, or between thirty and forty years after
the departure of Lehi from Jerusalem, Nephi was further instructed
regarding the records. The Lord said unto him, Make other plates; and
thou shalt engraven many things upon them which are good in my sight,
for the profit of thy people. Nephi, to be obedient to the commandment
of the Lord, went and made these other plates, and upon them were
engraven the records from which the first portions of the Book of
Mormon are translated; or those parts known to us as the First and
Second Books of Nephi, and the Books of Jacob, Enos, Jarom, and Omni.
The two sets of plates manufactured by Nephi were both used as records
of his people and called by his name; but their contents were not
identical. Upon the first set was engraven the political history of
the Nephites, upon the second their religious growth and development.
The one described the acts of their kings, and the wars, contentions
and destructions which came upon the nation; the other contained the
story of the dealings of the Lord with that people, the ministry of his
servants, the teachings and prophecies. Of the contents of the first we
know but little, simply that which we gather from incidental remarks
made in the second; but the second is given to us in its completeness
in the translation contained in the Book of Mormon.
It would have been very interesting to students of history to have
received the detailed account of the reigns of the kings who governed
the people of Nephi, that is, to those who would accept these records
as of God; but it was far more important that those most sacred truths
contained in the revelations of heaven to that people should be made
manifest to this generation. The one would be a satisfaction to our
intellectual natures, but the other is necessary to our eternal
salvation; for the Book of Mormon contains the fullness of the gospel,
and also many things plain and most precious that have been taken out
of the Jewish scriptures, through the craft or ignorance of apostate
Jews and Christians. For this most important reason those portions of
the Nephite records that are now contained in the Book of Mormon were
first revealed; we should never have been willing to have accepted
the others without them, for it is upon the basis of religion, not of
history, that the Latter-day Saints accept the Book of Mormon. We also
have the promise that other plates will be translated and given unto
us in the Lord's due time, and doubtless among them will be those first
plates upon which Nephi recorded, with such detail, the travels and
labors in the wilderness of his father and associates.
The plates of Nephi containing the sacred annals of his people were not
entirely filled with engravings until about two hundred years before
Christ. They were made by Nephi between the years 570 and 560 before
the advent of the Redeemer; but the record on them goes back to the
time when Lehi left Jerusalem, or 600 B. C., so they in reality contain
the history of God's dealings with that branch of the house of Israel
for about four hundred years.
When Nephi died he transferred these sacred records to the care of his
brother Jacob. From that time to the time that Moroni finally hid them
in the hill Cumorah, they were in the hands of four families, who had
charge of them, as near as can be told from the abridgment that we have
in the Book of Mormon, as follows: Jacob and his descendants held them
from B. C. 546 to about B. C. 200, when they were transferred to King
Benjamin, who, with his son Mosiah, the younger, held them until B.
C. 91, at which time they were given into the care of Alma, the chief
judge, and he and his posterity retained them until 320 years after the
advent of the Messiah. After these, Mormon and his son, Moroni, were
the custodians until the close of the record, in the year 421 after
Christ.
In the table that follows, B. C. signifies before Christ, and A. C.
after Christ, counting from the true date of his birth as given in the
Book of Mormon, and not from the accepted Christian Anno Domini (year
of our Lord), which is now very generally supposed to be from two to
four years wrong. In those places where no date is given, the desired
information is not afforded in the Book of Mormon, and therefore can
only be guessed at. We therefore prefer to leave such places blank.
It will also be remembered that Mormon, just before the great last
battle, which resulted in the extinction of the Nephite nation, hid up
in the hill Cumorah all the records which had been entrusted to him by
the hand of the Lord, save it were the few plates which he gave to his
son Moroni.
The following are the names of the Nephite historians, with the times
during which they held the records:
Nephi, from----to 546 B. C.
Jacob, from 546 to----
Enos, from----to 422.
Jarom, from 422 to 362.
Omni, from 362 to 318.
Amaron, from 318 to 280.
Chemish, from 280 to----
Abinadom, from----to----
Amaleki, from----to 200 (about).
King Benjamin, from 200 to 125.
King Mosiah, from 125 to 91.
Alma (the younger), from 91 to 73.
Helaman (the elder), from 73 to 57.
Shiblon, from 57 to 53.
Helaman (the younger), from 53 to 39.
Nephi, from 39 to 1.
Nephi (the disciple), from 1 to 34 A. C.
Nephi, from 34 to 110.
Amos, from 110 to 194.
Amos (the younger), from 194 to 306.
Ammaron, from 306 to 320.
Mormon, from 320 to 385.
Moroni, from 385 to 421.
In the above table, one thing will most certainly strike the attention
of the observant reader. It is the lengthened period that some of the
historians held the records. Jacob and his son Enos held them one
hundred and twenty-four years. Jarom held them sixty. In this fact
we find a very pleasing confirmation of the statement of Nephi that
during the time he and his brethren were wandering in the wilderness,
living on raw meat and suffering all kinds of hardships, fatigue and
privations, the Lord so greatly blessed the women in the company that
they were strong, yea, even like unto the men, having an abundance of
milk to suckle the babes born unto them. Jacob was born at this time,
and doubtless inherited an exceedingly strong constitution, which he
transmitted to his posterity.
The second epoch during which the longevity of the custodians of the
plates is remarkable is during that reign of universal righteousness
which followed the ministry of the crucified Savior. By living unto the
Lord in all things their lives were marvelously prolonged; especially
were those of the children born during the continuance of this happy
and holy period and before the effects of the after apostasy had begun
to work on them. Thus Nephi, the son of Nephi the disciple, had charge
of the records seventy-six years, his son Amos, eighty-four years, and
Amos, the son of the last named, the wonderful period of one hundred
and twelve years; or father, son and grandson, three generations, a
total of two hundred and seventy-two years. What a powerful sermon this
one fact preaches in favor of entire submission of body and soul to the
perfect and perfecting law of God!
CHAPTER LIII.
THE WOMEN OF THE BOOK OF MORMON--THEIR CONDITION AND
POSITION--ABISH--ISABEL--MARRIAGE--AMULEK--MORONI'S TITLE OF
LIBERTY--THE MOTHERS OF THE AMMONITES--TWO EXTREMES.
It is somewhat noticeable how little prominence is given to womankind
in the historical narrative of the Book of Mormon, and unfortunately
when mention is made of them it too frequently grows out of man's sins
and their misfortunes. Of all the descendants of Lehi and Sariah, but
two women are mentioned by name; one, Abish, a converted waiting woman
to a queen of the Lamanites; the other, Isabel, a harlot of the land of
Sidon, whose meretricious charms seduced Corianton, the son of Alma,
from the work of the ministry among the Zoramites.
Although we have but few individual characters standing out in relief
from the historical background, yet from many incidental references
as to the story of the Nephites is told we are led to the conclusion
that women among that people enjoyed a much greater degree of liberty,
and wielded a more powerful influence than they did among contemporary
Gentile nations on the eastern hemisphere--say in Babylon, Persia or
Greece. We deem this mainly attributable to two causes, first, the
Israelitish origin of the race; and again, the power and grace with
which the principles of the gospel were preached by a long succession
of prophets, who almost uninterruptedly ministered to the seed of
Nephi. That this latter cause had much to do with woman's pleasing
condition among that people is evident, for we find from the historical
narrative that whenever they turned from the Lord it was then that
tribulation and oppression came upon their wives and daughters, and
they suffered from the iniquities of their husbands and the fury of
their enemies. With regard to the first named cause it is generally
admitted that the Hebrew women of antiquity enjoyed greater liberty and
possessed more privileges than did those of the surrounding nations of
the same period. Let the Bible and the history of contemporary nations
be compared and the difference is apparent.
The Nephites lived in a dispensation varying considerably from that of
the latter days. They observed the law of Moses, to which was added the
higher code of the gospel. Our readers know how well both these protect
the rights of women, and how sacredly they guard the marriage covenant;
infidelity to that sacred bond of union being regarded, whether in
the man or in the woman, as a most heinous offense, and worthy of the
severest penalties.
At the commencement of the Nephite national life, when they were few
in numbers, they seem for a time to have been tainted with some of the
social vices of the degenerate people from whom the Lord had separated
them. They committed great immoralities and took wives for utterly
unworthy purposes, and without the fear of the Lord before their eyes;
and after they had taken them, they frequently abused or neglected
them, until their suffering cries came up before the Eternal One, and
heaven forbade any man among them taking more than one wife, but adding
this proviso: For if I will, saith the Lord of hosts, raise up seed
unto me, I will command my people; otherwise they shall hearken to
these things. This injunction, we are of the opinion, was afterwards
removed, and the foreshadowed command given, as it is evident from the
later history of the Nephites that in a better era of their national
life polygamy was sanctioned by the law and practiced among them, and
that, indeed, by the men most favored of God. As an example, we will
cite the prophet Amulek, the devoted friend and zealous fellow-laborer
of the younger Alma; the only man in all the vast city of Ammonihah
to whom an angel was sent, and in whose behalf mighty miracles were
wrought. He expressly mentions his women, and as he places them next to
himself and before his children, his father and all his other kinsfolk
and kindred, and nowhere uses the word wife or wives, it is evident
that his wives were meant and not serving-women. No one, surely, would
argue that he would give to the latter the place of honor in his
address to his fellow-citizens, before his parents and his children.
As another instance, the great number of Chief Judge Pahoran's sons is
incidentally mentioned.
It was during the brighter days of the rule of the Judges that women,
more than at any time before the appearance of the Messiah on this
continent, seem to have been most highly regarded and esteemed. The
Nephites were then living under that excellent code of laws drawn up
by the inspired King Mosiah, which bear evidence of having been most
admirably adapted to a people worthy of a large amount of liberty. This
age was adorned with the presence of such men as Alma, Moroni (the
prophet-general of the Nephite armies), Ammon and the other sons of
King Mosiah, Helaman, Amulek and others conspicuous for their devotion
to the laws of God and the rights and liberties of the people. General
Moroni, than whom a more devoted man to the cause of truth and humanity
never lived, is especially conspicuous in his untiring efforts for the
safety and happiness of the wives and little ones of his people. On
the standard to which he rallied the patriot warriors of the republic,
which he named the Title of Liberty, he inscribed, In memory of our
God, our religion and freedom, and our peace, our wives and our
children. This seems to have been his watchword throughout the long and
sanguinary succeeding campaigns, in which he defended the Nephites from
the savage onslaughts of their Lamanitish foes. Again and again we find
him rallying the hosts of Nephi with this soul-stirring cry, and under
the ardor it wrought in their hearts carrying triumph to their banners
and freedom to their land. One series of events that occurred during
this long war sheds a most pleasing light upon the inner life of the
faithful among the Nephites; it is found in the story of Helaman and
his two thousand striplings, who, though very young, were so full of
the spirit of faith implanted in their hearts by the wise counsels of
their loving and God-fearing mothers, that in the might of Jehovah they
went forth against the enemies of their adopted country (for they were
Lamanites by birth), and no power could withstand them. Their mothers'
teachings and their mothers' prayers were weapons of destruction to
their foes and shields of defense to themselves. They went forth
conquering and to conquer, and the All-seeing One only knows how much
the teachings of those saintly women effected towards the preservation
of the Nephite commonwealth from imminent destruction.
And what shall we say of the condition of woman in that blessed
Sabbatic era succeeding the glorious appearing of the Redeemer on this
western land, when for nearly two hundred years this continent enjoyed
undisturbed and heavenly peace; when all men devoutly worshiped the
Lord and dealt justly with their fellows--men or women? It was an age in
which no woman was wronged, no deserted children pined in the streets,
no abused wives mourned in secret, or lifted their sorrowing hearts in
anguish to the Great Father of mankind; no brazen courtesans flaunted
on the broad highways, or ruined maidens hid their sorrow and shame
wherever seclusion was the most profound. The inspired historian tells
us that if ever there were a happy people on this earth, there they
were found; and most happy must have been the gentler ones, who bear
in the stubborn battle of life so large a share of its sorrows and
misfortunes.
But this golden age was soon followed by its opposite, when every
virtue seems to have been supplanted by a vice, and all good was turned
to evil. At almost lightning speed, the people having once taken
the downward track, the nation rushed to ruin, until this continent
became one vast field of carnage, rapine, and misery, over which devils
gloated and hell enlarged itself. Indeed, the whole land seemed peopled
with a race of demons who perpetuated cruelties that could alone be
conceived in the hearts of the damned. During these lengthened years
of untold horror the fair daughters of the land suffered unspeakable
barbarities. Life, virtue, everything was the plaything of the victor,
be he Nephite or Lamanite, until in the hate of revenge and the fury
of despair they joined their national leaders on the battlefield, and
with their husbands, sons and brothers, dyed their hands in the blood
of the foe. Nor did they arm themselves alone, but with feelings turned
to those of monsters, they put weapons into the hands of their children
and inflamed their young minds with the savage love of slaughter. The
war was not one for supremacy alone; it was for national and individual
existence; and, midst a sea of carnage, unparalleled on any land save
ours, the Nephite nation was swept out of existence, leaving scarce
a trace behind, a most terrible instance of divine mercy scorned and
divine laws abused.
CHAPTER LIV.
DOMESTIC LIFE AMONG THE NEPHITES--HOUSE-HOLD
DUTIES--DRESS--ORNAMENTS--HOMES--FOOD--MANUFACTURES--TRANSPORTATION.
From the casual references found in the historic portions of the Book
of Mormon, we are led to infer that the domestic life of the Nephites
was patterned, as it very naturally would be, after the manners and
customs of their forefathers in the land of Jerusalem, modified,
of course, by time and their surroundings. The changed material
conditions, the absence of older though co-existent peoples and powers,
the new and sometimes strange animal and vegetable productions, etc.,
all had an influence in the formation and growth of their civilization;
trivial, perhaps, when considered separately, but when taken together,
and working for centuries, having a marked effect on their public
polity and home life. It is, however, necessary to explain that the
details of the latter are very meagre, and only obtained incidentally,
as they may form a link in the chain of some historical narrative,
or be introduced as an illustration in some doctrinal teaching or
prophetic warning.
In the midst of a people guided or reproved through their entire
national life by an almost continuous succession of inspired teachers,
it is but reasonable to conclude that the domestic virtues were
assiduously cultivated, and all departures therefrom severely rebuked.
Industry, economy, thrift, prudence, and moderation in dress were
evidently as much the subject of the prophet's commendation then as
in these latter days. Zeniff and others directly refer to the labors
and toils of the Nephite women in spinning and making the material
with which they clothed themselves and their households; and the same
fabrics which delight the modern daughters of Israel also appear to
have pleased the eyes of their Nephite sisters in the long ago. We
must, however, say to the praise of these ancient worthies, the mothers
of Mosiah, Alma, Moroni, Helaman, and of the two thousand striplings
who loved to call the latter father, that the beauty of their apparel
was the workmanship of their own hands. Steam looms, spinning
jennys, and their like, were unknown, so far as we can learn, to the
enterprising, vigorous, God-blessed race that for nearly a thousand
years filled the American continent with the favored seed of Jacob's
much-loved son.
The materials of which the clothing of this race were made are
frequently mentioned in the inspired record. Fine silk, fine twined
or twisted linen, and cloth of every kind are often spoken of. In one
place good homely cloth is mentioned. By the word homely we must not
understand the writer to mean ugly; the word is there evidently applied
in its original significance, as it is used today in England, for
homelike or fit for home--such material as was suited to the every-day
life of an industrious, hard-working people.
The love of ornaments has ever been a characteristic of Abraham's
chosen race. The golden earrings and bracelets that gladdened the
eyes of Rebecca, when sought as the wife of the patriarch's son, have
had their counterpart in many a more modern instance. It was so with
Sariah's myriad daughters. Time and again we read of pride and vanity
entering the hearts of the people, and of their affections being set
upon their costly apparel and their ornaments of gold, of silver, of
pearls, of precious things, (gems?) their bracelets, ringlets, etc.
Nor would it be just to convey the idea that the gentler sex were alone
guilty of these extravagances; the sacred record admits of no such
conclusion. We cannot judge by the sober drabs, greys and browns with
which the civilized gentleman of today clothes himself, of the colors,
the styles or the fashions of the raiment of the Nephite beaux. The
only safe conclusion that can be drawn is that they probably copied
to some extent the gorgeousness of tropical nature by which they were
surrounded. Nor is it reasonable to suppose that a single description
would apply to the styles in the days of Lehi, of Benjamin and of
Mormon, any more than the varied fashions of the days of the Williams,
the Edwards, the Jameses and the Georges of English history could all
be condensed into one sentence. It is not conceivable that dress, or
anything else, remained entirely unchanged throughout a thousand years,
though it is quite possible that those changes were nothing like so
sudden or so radical as have been those that have taken place among
the leading nations of western Europe. On these points, however, so
far as the record of Mormon is concerned, we can simply surmise, as
the military accoutrements, armor, etc., of the warrior are the only
habiliments with regard to which he gives any particular details. It
is this poverty of information on this and kindred subjects that makes
it so difficult for our artists to illustrate, with any assurance of
approximate correctness, scenes and incidents from Book of Mormon
history.
Nor can we learn much more with regard to their residences than we can
concerning their dress. The most detailed account given of any man's
home is that of Nephi, the son of Helaman. His house was situated
on the main highway which led to the chief market place of the city
of Zarahemla. In front of his house was a garden, and near the gate
opening upon the highway was a tower, upon the top of which the prophet
was accustomed to pray. These towers, from the numerous references made
to them, either as private property or attached to their places of
worship, as watch towers or as a part of their system of fortification,
must have formed quite a conspicuous feature in the Nephite landscape.
The residences of the rich were elegant and spacious, adorned with
exceedingly fine wood work, carving, etc., and with ornaments of gold,
silver, copper, brass, steel and other metals. From the importance
attached to the fact that but little timber existed in the northern
continent when the Nephites began to spread over it, and consequently
that the immigrants had to build their houses of cement, it is
presumable that wood entered largely into the composition of the
buildings. This idea is strengthened by the frequent reference made to
the skill of their artisans in wood working, and in the excellence they
had attained in the refining of ores and the manufacturing of metal
ornaments for their houses and persons. Regarding one monarch it is
written: King Noah built many elegant and spacious buildings; and he
ornamented them with fine works of wood, and of all manner of precious
things, of gold and of silver, and of iron, and of brass, and of ziff
and of copper; and he also built him a spacious palace and a throne in
the midst thereof, all of which was of fine wood, and was ornamented
with gold and silver, and with precious things. And he also caused that
his workmen should work all manner of fine work within the walls of the
temple, of fine wood, and of copper, and of brass, etc. This was in the
land of Lehi-Nephi.
We next turn to the food of this people. Here, also we are without
definite information, but we can measurably judge of their staple
articles of diet by noticing the grains they cultivated most
extensively: to wit, wheat, corn and barley, the latter appearing
to have been the standard by which they gauged the price of other
commodities. Great attention was also given to the planting of fruit
trees and grape vines. From the fruit of the grape abundance of wine
was manufactured, of which (we think we do the Nephites no injustice
by saying it) they were as fond as are the generality of mankind. They
were not as attached to a meat diet as were the Lamanites, who were
great flesh-eaters, but they apparently kept large flocks and herds as
a source of food supply, as well as for wool, leather, etc., and to
provide for the numerous sacrifices enjoined by the law of Moses, which
they carefully observed, until the offering of that greatest of all
sacrifices on Mount Calvary, of which all the rest were but types and
shadows.
Thus we may conclude that bread made from corn, wheat or barley, the
flesh of their flocks and herds, together with that of wild animals
caught in the chase, fruit, wine, milk and honey, formed the basis
of their daily food, differing no doubt in details, according to the
location, climate and other circumstances.
Their methods of locomotion and modes of transportation are not
described. They were very rich in horses, and doubtless made use of
them as beasts of burden. The fact that large bodies of this people
made extended journeys in their various migrations and colonizings,
is beyond dispute. From one family they filled a continent, or more
properly two continents. The use of ships is not mentioned until the
middle of the last century before the Christian era. These were then
used in conveying immigrants, lumber, provisions, etc., to the northern
continent; the first ship-building, of which we have an account, having
been done at the settlements near the Isthmus of Panama, to which point
good roads had by that time been constructed. In the earlier history of
the Nephites it is probable that most of their material was transported
on pack animals, as is done today in the regions then inhabited by
them. In the dense tropical vegetation of the wilderness, and along the
mountain slopes of the Andes, road-making was difficult and expensive,
and packing on the backs of animals (say the horse, the mule, the
llama, the alpaca, etc.,) was the cheapest and most convenient to a
comparatively poor and small people.
Chariots are mentioned but seldom, The Lamanite monarch, Lamoni, had
his horses and chariots, to which reference is more than once made;
and in after years, when the Nephites gathered with all they possessed
into one place, to defend themselves against the Gadianton robber
(A. C. 17), they removed their provisions, grain, etc., by means of
vehicles called chariots. These are the only instances, which the
writer remembers where vehicles of any kind are spoken of in the Book
of Mormon, in connection with the inhabitants of this continent.
CHAPTER LV.
AGRICULTURE AMONG THE NEPHITES--GRAINS--STOCK RAISING--IRRIGATION.
No sooner had Lehi and his little colony arrived on the promised land
than they commenced the cultivation of the soil, planting therein
the seeds they had brought with them from the land of Judea, which,
to their great joy, yielded abundantly. The grains and fruits of the
Asiatic continent were found to flourish as luxuriantly in the soil of
America as in their native land. This not only held good in the land of
the Nephites' first inheritance, but also in the lands of their later
possession--Nephi, Zarahemla, etc., as all through the Book of Mormon we
have occasional references (incidental to the story of their history)
to the success that attended their farming operations. Nor must it be
imagined that their business was carried on in the primitive manner
that characterizes the labors of Laman's degenerate descendants today.
Agricultural machinery, and all manner of tools of every kind to till
the ground, are mentioned by more than one writer.
Of cereals, corn, wheat and barley appear to have been, as in the land
of their forefathers, the staple crops. If we mistake not, oats are
never mentioned in the Bible, nor is rye spoken of more than once or
twice. In the Book of Mormon we have no recollection of the mention
of either of these grains. On the other hand they appeared to have
cultivated grains with which we are unacquainted, known to them by the
names of neas and sheum. Had there been any English equivalents to
these words, we should doubtless have had these equivalents as in other
cases, instead of the original Nephite names.
All kinds of fruit flourished under their careful cultivation.
Special reference is several times made to vineyards and grape
culture, as well as to the manufacture of wine. Like the moderns,
they understood the secret of fortifying or strengthening it with
liquor or alcohol, of which knowledge they took advantage when paying
tribute to the Lamanites, in cases when they intended to escape from
their task-masters while the latter were under the influence of this
intoxicating drink.
It is evident from the sacred record that the Nephites carried on
their farming very much in the same manner and for very much the same
reasons, as the early settlers in Utah. When a new colony was planted,
a town or village was built in a suitable location, somewhat after
the style of our early forts. This city or settlement was generally
named after the founder or leader of the colony. The farming land
contiguous was called by the same name. The land was tilled in every
convenient place around the city, and when the Lamanites appeared,
or other danger threatened, the people retreated into their place of
refuge, in the center of their lands. As an example, we will cite the
case of the followers of Alma, in the land of Helam. When the army of
the Lamanites made their unwelcome appearance, the people were mostly
engaged in tilling the soil. At the coming of the dreaded foe they
gathered with all haste into the city to await developments and to
receive the counsel their wise, brave and good leader might give them.
By his advice the men went out of the city in a body, and made a treaty
with the Lamanites, which the latter, as soon as their purpose was
accomplished, failed to keep.
It is probable that in many parts of the continent some system of
irrigation was adopted to raise the crops. But this was not necessary
in all portions of the Nephite possessions; we are inclined to think
it was not so in the cultivated portions of the valley of the Sidon.
Certain it is that when the righteous Nephi (the father of one of the
Twelve Disciples chosen by Jesus from among the Israel of this western
continent) called upon the Lord, at his request a famine desolated the
land. The sacred historian records: For the earth was smitten that it
was dry, and did not yield forth grain in the season of the grain. But
when the people had repented and Nephi had pleaded in their behalf,
it is written, And it came to pass in the seventy-sixth year (B. C.
16), the Lord did turn away his anger from the people, and caused that
rain should fall upon the earth, insomuch that it did bring forth her
fruit in the season of her fruit. And it came to pass that it did bring
forth her grain in the season of her grain. We judge from this that in
those days the Nephite agriculturist depended on the direct rains from
heaven; for it appears that in the same year that they fell, the grain
harvest was reaped and the fruit harvest gathered. But it is unsafe to
form positive theories on these points, until we fully understand the
great changes that took place on the face of the land, with consequent
alterations of climate, etc., at the time of the awful convulsions that
attended the crucifixion of our Lord and Savior.
Except in the days of their excessive pride and ungodly arrogance, the
calling of the agriculturist among the Nephites was a most honorable
one, as in truth it should be among all people. King Mosiah, the
beloved, reminded the people that, to prevent their taxes being
grievous, he himself did till the earth for his support, and to
maintain the expenses of the monarchy. With this royal example, it is
no wonder that the farmer and the horticulturist were esteemed among
the greatest of nature's noblemen.
The Nephites were also successful stock-raisers; their flocks and herds
formed no inconsiderable portion of their wealth. The abundance of
their horned stock, sheep, goats, wild goats, horses, fatlings, etc.,
is frequently referred to. To this industry the Lamanites, who were
great meat-eaters, also gave considerable attention. It was a business
that suited their semi-civilization. It did not tie them down so
completely to one spot, as did agriculture and manufacture. But it is
a notable fact that whenever any bodies of Lamanites passed over to
the Nephites, they not only adopted the latter's religion and faith,
but also their mode of living, and became skilled in the pursuits of
industry. As an example, we read, in the days of the Judges, of many of
these people joining the people of Ammon (their former brethren), when
they did begin to labor exceedingly, tilling the ground, raising all
manner of grain, and flocks and herds of every kind.
CHAPTER LVI.
SCIENCE AND LITERATURE AMONG THE NEPHITES--THEIR ASTRONOMY AND
GEOGRAPHY--THE LEARNING OF EGYPT.
The Nephites were unusually happy in having, as the founders of their
nation, men who were not only wise in the ways of the Lord, but also
learned in the knowledge of the world. Most races that have made a mark
in history have had to grope their way for centuries from darkness to
light, from ignorance to knowledge. Little by little such races have
advanced in the path of civilization, falling into manifold errors, and
committing grievous blunders. With Lehi and his posterity it was not
so. They were taken from the midst of a people who were surrounded by
the most powerful and refined nations of antiquity, with whose wisdom
and learning Lehi was undoubtedly well acquainted. We can readily
conceive that the Lord, in planting this mighty and vigorous offshoot
of the house of Joseph, on the richest and most favored land of all
the earth, would not only choose one of his most faithful, but also
one of his most intelligent servants, to commence the work. Indeed, on
the very first page of the Book of Mormon, Nephi incidentally refers
to the learning of his father; which learning, we infer from many
passages in the sacred record, was obtained by Lehi in Egypt, as well
as in Palestine; the association between the inhabitants of these two
countries being, in his day, very close, and the inter-communication
frequent.
As the foundation of their literature, Lehi and his colony carried
with them a copy of the sacred scriptures, which contained not only an
account of God's dealings with mankind, from the creation to the age of
Jeremiah, but also the only complete history in existence of the people
who lived before the deluge. The Egyptians, Chaldeans and other nations
had mangled, mythic and jumbled-up accounts of man's history from the
creation to the flood; but the Nephites possessed the details of this
epoch in much greater completeness than even Christendom does today.
These scriptures--historical and doctrinal--being numerously reproduced
and scattered among the people, formed the basis of Nephite literature,
giving them the immense advantage over all other people of possessing
the unpolluted word of God in every age then past, supplemented by
a correct and undisputed history of the results, to the world, of
man's obedience or disobedience to these heavenly messages. How much
more complete these scriptures were than the Bible of Christendom is
shown by the numerous references to the lives, and quotations from the
teachings, of ancient worthies, Melchisedek, Jacob, Joseph and others;
to the acts and infamies of Cain, etc., not found in the Bible, as well
as by lengthy quotations from ancient prophets, whose names--Zenos,
Zenoch, Neum, Ezias--are not even mentioned in its pages. How much
modern Christianity has lost by these omissions may be partially
inferred from the beauty and grandeur of the extracts given in the Book
of Mormon, from the writings and prophecies of Zenos alone. Take, as a
single instance, his inspired parable of the wild and tame olive trees,
given in the Book of Jacob; no more important, no more sublime prophecy
can be found in the whole contents of the holy scriptures.
The connection of Lehi with Egypt, whose language he appears to have
adopted, doubtless gave him a practical knowledge of the condition
of the whole civilized world in his day, when the glories of Chaldea
had departed, and those of Assyria and Egypt were passing away; when
Babylon was at the zenith of its power, and the growing strength
of Persia and Greece was as yet scarcely felt. To this personal
information he, like Moses, added an acquaintance with the learning
of the Egyptians, a people wise above all other uninspired races in
the numerous branches of science and art in which they excelled. With
this knowledge, combined with the information of immeasurable value
contained on the sacred plates, the foundation was laid for a stable
civilization, guided by past revelation and present inspiration; to
which was added the experience of other nations, as beacon-lights to
warn the Nephites of the dangers to which all communities are subject,
and to guide them to havens of governmental and political safety.
The Nephites, then, from their earliest day had at least all the
important historical and geographical knowledge possessed by the most
favored communities of the eastern hemisphere, with as much more as
it pleased heaven to reveal. They had one advantage over the peoples
they had left--they were well acquainted with them and their condition;
but of the Nephites the dwellers in the old world knew nothing. With
regard to the knowledge received through revelation, it is evident,
from several incidental expressions scattered through the record, that
the Lord did give to his faithful servants information with regard to
historical and geographical matters. We will cite one instance: Jacob,
the brother of Nephi, in one of his impressive exhortations, while
encouraging his brethren (often somewhat downcast on account of their
lonely condition, so far from the rest of mankind), remarks: We have
been led to a better land, for the Lord has made the sea our path, and
we are upon an isle of the sea. But great are the promises of the Lord
unto they who are upon the isles of the sea; therefore, as it says
isles, there must needs be more than this, and they are inhabited also
by our brethren.
How could Jacob have known, except by revelation, that the vast
continent which the Nephites inhabited was entirely surrounded by the
waters of the great oceans? He and his companions had, but a few short
years before, first landed on its shores, and had now explored but a
very small portion of its wide extent, and there were no others in
communication with them who could supply the information that North
and South America were one immense island. Evidently the Lord had
revealed this fact to them. And, by the way, this simple statement is
strong testimony of the divine authenticity of the Book of Mormon. At
the time that this portion of the sacred plates was translated (A. D.
1827-8), or even when the whole book was published and the Church of
Jesus Christ was organized (A. D. 1830), it was not known to modern
science that the American continent was indeed an island. Joseph Smith
could not have received knowledge of this fact, so unhesitatingly
affirmed, from any learned geographer or practical navigator. The hope
of centuries, in Europe, had been to discover a north-west passage to
India, but to that date all attempts had met with disastrous failure,
so far as the chief object was concerned. Little or nothing was then
known of the North American coast, west of Hudson's Bay. It was not
until, after repeated expeditions, that in May, 1847, the truth
of the statement of Jacob could be affirmed from actual knowledge
of the geographical features of the country, as at that date the
explorations and surveys by land and sea, from east and west, were
brought sufficiently near to leave the matter without a doubt. It was
not until 1854 that the first ship's crew (that of Captain McClure),
which ever sailed across the Arctic Ocean from the Pacific to the
Atlantic, along the northern coast of America, returned from their
perilous voyage. We thus find that human geographical knowledge could
not have aided the prophet Joseph Smith in making this statement, had
it originated with him and not with the son of Lehi.
While ancient Greek and other philosophers were groping among the
fallacies of the absurd system of astronomy given to the world by
Ptolemy, and teaching that the sun with all the stars revolved around
the earth, the Nephites were in possession of the true knowledge with
regard to the heavenly bodies, etc. Possibly they were the only people
of their age blessed with a comprehension of these sublime truths. It
is altogether probable that among their scriptures were copies of the
Book of Abraham, from which they could acquaint themselves with the
beauties and harmonies of celestial mechanism. They undoubtedly had
the writings of Joseph, the son of Jacob, as these are quoted in the
Book of Mormon; and, as the prophet Joseph Smith found the writings of
Abraham and Joseph together in the Egyptian mummies, it is far from
improbable that the Nephites, as well as the early Egyptians, possessed
both. To show the astronomical knowledge possessed by the Nephites, we
will draw attention to the words of two of their prophets. The first
extract is from the reply of Alma to Korihor, the Anti-Christ (B. C.
75), when the latter asked for a sign to prove the existence of a God.
His words are: Thou hast had signs enough; will ye tempt your God?
Will ye say, Show unto me a sign, when ye have the testimony of all
these thy brethren, and also all the holy prophets? The scriptures
are laid before thee, yea, and all things denote there is a God; yea,
even the earth, and all things that are upon the face of it, yea, and
its motion; yea, and also all the planets which move in their regular
form, doth witness that there is a Supreme Creator. The next quotation
is from the reflections of one of the servants of God (probably Mormon)
inserted into the Nephite history of about seventy years later. The
writer is speaking of the greatness and goodness of God, and among
other things declares: Yea, by the power of his voice doth the whole
earth shake; yea, by the power of his voice doth the foundations rock,
even to the very center; yea, and if he say unto the earth, move it, it
is moved; yea, if he say unto the earth, thou shalt go back, that it
lengthen out the day for many hours, it is done; and thus according to
his word, the earth goeth back; and it appeareth unto man that the sun
standeth still; yea, and behold, this is so; for sure it is the earth
that moveth, and not the sun. Thus we find that in these points, the
astronomical knowledge of the Nephites was, at least equal to that of
the moderns.
CHAPTER LVII.
THE ART OF WAR AMONG THE NEPHITES--THEIR WEAPONS, ARMOR AND
FORTIFICATIONS--MORONI'S LINE OF DEFENSE.
No sooner had the separation taken place between the families of Nephi
and Laman, and the foundation been laid for the two nations that for a
thousand years contended for supremacy on this continent, than Nephi,
to protect his people from the threatened attacks of the Lamanites,
found it necessary to prepare for war. He took the sword of Laban, and
using it as a pattern, fashioned many others, which he distributed
among his subjects as a means of defense. These swords, with cimeters,
spears, javelins, darts, bows and arrows, slings and stones, appear to
have been the principal weapons of war used by the Nephites throughout
their entire national existence, though reference is more than once
made to unnamed and undescribed weapons. We have no reason to imagine
from any of the descriptions of their battles that gunpowder or any
like composition was known to them. It is more probable that the
unnamed weapons were something of the same kind as the ancient ballista
and catapult, (machines made by the ancients for throwing stones,
arrows, etc.,) and used for the same purposes. From the abundance of
metallic ore in the regions most densely populated by the Nephites,
and the oft-mentioned skill possessed by their artisans in the working
of iron, steel, brass and copper, we have no reason for supposing that
less satisfactory substitutes were brought into use in the manufacture
of their weapons. There was no necessity for using bone, flint, etc.,
when metal was so abundant and its preparation so well understood.
The accounts we have of the early wars between the two races are but
mere notices of the fact of their occurrence and results. It is not
until the days of the Judges that anything like details are given. At
that time the Nephites had adopted the use of defensive plate armor for
their heads, bodies and thighs; they also carried shields and wore arm
plates. These arts for the protection of the soldiers were carried to
their greatest excellence under Moroni, during the first half of the
last century before Christ. This officer, one of the greatest generals
the Nephite race ever gave birth to, appears to have made a great
revolution in their military affairs. He re-organized their armies,
compelled more stringent discipline, introduced new tactics, developed
a greatly superior system of fortification, built towers and citadels,
and altogether placed the defensive powers of the commonwealth on a new
and stronger footing. The Lamanites, who appear to have developed no
capacity for originating, but were apt in copying, also, in course of
time, adopted defensive armor, and when they captured a weak Nephite
city they frequently made it a stronghold by surrounding it with
ditches and walls after the system introduced and put into execution by
Moroni.
The foundation of Moroni's system of fortification was earthworks
encircling the place to be defended. The earth was dug from the
outside, by which means a ditch was formed. Sometimes walls of stone
were erected. On the top of the earthworks strong defenses of wood,
sometimes breastworks, in some cases to the full height of a man, were
raised; and above these a stockade of strong pickets was built, to
arrest the flight of the stones and arrows of the attacking forces.
Those arrows, etc., that passed above the pickets fell, without doing
injury, behind the troops who were defending the wall. Besides these
walls, towers were raised at various convenient points, from which
observations of the movements of the enemy were taken, and wherein
corps of archers and slingers stationed during the actual continuance
of the battle. From their elevated and commanding position these bodies
of soldiers could do great injury to the attacking force.
To make this subject yet plainer we insert a few extracts, from the
Book of Mormon, that have a bearing thereon.
In the year B. C. 73 a severe war was being waged, in which Moroni had
command of the Nephite armies and Amalickiah of those of the Lamanites.
It is written that at this time Moroni erected small forts, or places
of resort; throwing up banks of earth round about, to enclose his
armies, and also building walls of stone to encircle them about, round
about their cities and the borders of their lands; yea, all round about
the land; and in their weakest fortifications he did place the greater
number of men; and thus he did fortify and strengthen the land which
was possessed by the Nephites.
The year following Moroni caused his soldiers to dig up heaps of
earth round about all the cities, throughout all the land which was
possessed by the Nephites; and upon the top of these ridges of earth
he caused that there should be timbers; yea, works of timbers built
up to the height of a man, round about the cities. And he caused that
upon these works of timbers there should be a frame of pickets built
upon the timbers round about; and they were strong and high; and he
caused towers to be erected that overlooked those works of pickets,
and he caused places of security to be built upon those towers, that
the stones and the arrows of the Lamanites could not hurt them. And
they were prepared, that they could cast stones from the top thereof,
according to their pleasure and their strength, and slay him who should
attempt to approach near the walls of the city. Thus Moroni did prepare
strongholds against the coming of their enemies, round about every city
in all the land.
Again, in the same war, the Lamanite prisoners were set to work digging
a ditch round about the land, or the city Bountiful; and Moroni caused
that they should build a breastwork of timbers upon the inner bank
of the ditch; and they cast up dirt out of the ditch against the
breastwork of timbers; and thus they did cause the Lamanites to labor
until they had encircled the city of Bountiful round about with a
strong wall of timbers and earth, to an exceeding height. And this city
became an exceeding stronghold ever after.
The forces of both races appear to have been composed very largely, if
not entirely, of infantry. We have failed to notice any passage that
gave a definite assurance that either cavalry or war chariots were used
in their campaigns.
Like nearly all rude or semi-civilized races, the Lamanites depended on
the strength of numbers and brute force for victory in the open field.
They massed their troops in solid bodies, and with wild cries rushed
to the assault in the hope of bearing down all resistance by their
superior numbers, as in almost every war they greatly outnumbered the
Nephites. Indeed it is doubtful if even the last-named people used much
scientific strategy previous to the days of Moroni; before this time
it was a hand-to-hand conflict, wherein the Nephites, though fewer in
numbers, had many advantages over their half-naked foes, by reason
of superior weapons and defensive armor, and, above all, through the
blessing and guidance of the Lord.
In the year B. C. 72 the armies of Moroni drove the Lamanites out of
that portion of the east wilderness bordering on the land of Zarahemla
into their own lands. The northern line or boundary of the latter ran
in a straight course from the sea east to the west. The Lamanites
having been driven out of those portions of the wilderness north of the
dividing line, colonies of Nephites were sent to occupy the country
and build cities on their southern border, even to the Atlantic coast.
To protect the new settlers, Moroni placed troops all along this line
and caused them to erect fortifications for the better defense of the
frontier. This fortified line ran from the west sea (the Pacific Ocean)
by the head of the river Sidon (the Magdalena) eastward along the
northern edge of the wilderness.
Some of the readers of the Book of Mormon have imagined this line of
defense to have been one continuous rampart or wall--after the style
of the great wall of China--reaching from ocean to ocean, and on this
surmise have argued that the completion of such an immense work in a
few years was an impossibility to a people of the limited numerical
strength of the Nephites. To get over this difficulty of their own
creation they have resorted to various theories with regard to its
locality, inconsistent with the geographical details, on purpose to
shorten its distance to what they deemed a reasonable length, possible
for the Nephites to have built in a few years. The writer holds the
opinion that the Book of Mormon conveys no such idea, it simply states
that Moroni erected fortifications along this line; or, as he views
it, Moroni took advantage of the natural features of the country, its
wide rivers, far-stretching swamps and ranges of high mountains, and
built fortifications at every point where the Lamanites would find
ingress, such as at the fords of the rivers and the passes between the
mountains. He there stationed bodies of troops sufficiently strong to
hold their posts, and, if necessary, defend the surrounding country.
This system of defense would be more powerful and effective than an
artificial wall; high mountains and deep rivers largely taking the
place of earthworks, masonry and heavy timbers.
A number of years later (B. C. 34), the Lamanites having temporarily
driven the Nephites from the southern continent, Moronihah, the son
of Moroni, fortified the Isthmus of Panama from sea to sea, and in
this way prevented the Lamanites from pushing yet further north. This
defensive line was again fortified by Mormon (A. C. 360) in the last
great series of wars between the two races.
It does not appear, so far as can be gathered from the record, that any
very great improvements, either in the system of fortification, the
style of defensive armor, or the manufacture of their weapons, were
made by the Nephite commanders who lived after the days of Moroni.
There is another kind of defensive clothing, beside plate armor,
mentioned as being worn by the ancient American warriors. It consisted
of very thick clothing, possibly made of cotton or woolen cloth,
thickly padded. Moroni uniformed some of his troops in this manner
when he first took command of the Nephite armies (B. C. 74), and the
next year the Lamanites followed his example and not only prepared
themselves with shields and breastplates, but also with garments of
skins; yea, very thick garments to cover their nakedness.
The various enemies that the Nephite armies had to meet, from time
to time, on the field of battle--Lamanites, Amulonites, Amalekites,
Zoramites, Gadianton robbers, etc.-- were very differently equipped for
their bloody work. Those who had dissented from the Nephites naturally
held to the same tactics, used the arms and protected their bodies
with the same armor as the people to whom they had turned traitors.
With the original Lamanites it was different. At first, when they came
against the Nephites they were clothed with a short skin girdle about
the loins, and with their heads shaven; and their skill was in the bow
and the cimeter and axe. The dissenters, while armed and equipped like
the Nephites, set a mark upon themselves by which they might be known
and distinguished on the battle field. In doing this they unconsciously
fulfilled the word of the Lord to their fathers. Thus, the followers
of Amlici, the would-be king, marked themselves with red in their
foreheads after the manner of the Lamanites, though they did not shave
their heads as did the direct descendants of Laman (B. C. 87).
The description of the Gadianton robbers, as they appeared when
prepared for war (A. C. 18), is a very terrible one: They were girded
about after the manner of robbers; and they had a lamb-skin about
their loins, and they were dyed in blood, and their heads were shorn,
and they had head-plates upon them: and great and terrible was the
appearance of the armies of Giddianhi, because of their armor and
because of their being dyed in blood.
CHAPTER LVIII.
THE LAWS OF THE NEPHITES--THE ROMAN AND NEPHITE CIVILIZATIONS--THE
LAWS UNDER THE KINGS--POSITION OF THE PRIESTHOOD--SLAVERY--CRIMINAL
OFFENSES.
If the existence of wise, just and liberal laws, administered in
righteousness, be the rule by which we can judge of the true greatness
of a nation and of the happiness and prosperity of its citizens, then
the Nephites were a far happier and more prosperous people than were
their contemporaries on the eastern continent. If this be not so, then
we have not read history aright.
The Nephite nation was co-existent with the great Roman power that for
so long triumphed over and crushed the surrounding people in Europa,
Asia and Africa. True, Rome was founded more than a century before Lehi
left Jerusalem,[9] but at the time of his exodus its growing power had
scarcely begun to be felt outside of Italy. At the time that Moroni's
record closed, the Nephites, as a nation, had become extinct, and
the glory of the mistress of the world was rapidly fading away. Rome
had been sacked by barbarians, the empire had been divided into two
governments, the legs of Nebuchadnezzar's great image were forming;
peoples and nations were rebelling and throwing off the iron yoke, and
the idea of universal empire had become a thing of the past.[10] But
how different the theory and genius of the two nations! The Nephite
rulers governed by the power of just laws, the Romans by the might of
the unsheathed sword. Among the former, every man was a free man, with
his rights as a citizen guaranteed and protected by just laws. Among
the latter, few could assert, as did the Apostle Paul, _Civis Romanus
Sum_--I am a Roman citizen. The vast majority of the millions who formed
its people were either abject allies, vanquished enemies or degraded
slaves.[11] Neither of these had many rights that the Roman citizen
felt himself called upon to respect. We are apt to be awed by the grand
military exploits of the Roman generals, and to be dazzled with the
magnificence of Rome in art and architecture, but we must recollect
that the history of that city is the history of tyranny. Its power,
during the greater portion of its continuance, was in the hands of the
few, who used it for the interest of their class. The masses of the
population were the subjects of oppression and violence.
No language could so well describe the spirit of Roman aggrandizement
as that used by the Prophet Daniel when interpreting to the Babylonish
king the import of the terrible image he had seen in his dream.
These are his words: And the fourth kingdom shall be strong as iron:
forasmuch as iron breaketh in pieces and subdueth all things: and as
iron that breaketh all these, shall it break in pieces and bruise.
(Daniel ii. 40.) And thus did Rome rule the eastern world as with a
rod of iron. We need not refer to the other nations that existed on
the eastern continent, for the people that Rome neither conquered nor
destroyed were barbarians, who, during the existence of the Nephites,
filled but a small page in the world's history.
These facts are presented as worthy of the consideration of all
who study the social and political condition of the great and
highly-favored people who flourished on this continent for so many
centuries; and we imagine the student cannot fail to be impressed with
the thought that they were at least a thousand years in advance of
their fellow-men in the science of true government; and in their policy
find a type of the most advanced and most liberal forms of government
of the present age. That this should be so, will not surprise us when
we consider that they were a branch of the house of Israel, a people
who enjoyed more political liberty (until their own follies had cut
them off therefrom) than any of the other nations of antiquity, and
that to the law of Moses they had added the divine teachings of the
everlasting gospel, which in themselves are a perfect law of liberty.
Further, it is a noteworthy fact which stares us in the face from
the beginning to the end of the Book of Mormon, that when the people
departed from gospel principles, it was then and then only that they
fell into bondage, of whatever nature that bondage might be.
The political history of the Nephites may be consistently divided into
five epochs:
First.--When they were governed by kings.
Second.--The republic, when they were ruled by judges and governors.
Third.--A short period of anarchy when they were divided into numerous
independent tribes.
Fourth.--The Messianic dispensation, when they were controlled entirely
by the higher law of the holy priesthood.
Fifth.--The chaotic state of intestine war which preceded their final
extinction as a nation and as a race.
The first portion of the history of the Nephites when they were
governed by kings, covers almost exactly one-half of their national
existence, or from the time of the landing of the colony on the coast
of Chili to 509 years after the departure of Lehi from Jerusalem. Of
the laws by which the people were governed during this period, which,
however, we are told were exceedingly strict, we have few details, for
the reason that the plates from which the greater portion of the Book
of Mormon which relates to this period was taken contain the records
of their prophets rather than the annals of their kings. With regard
to these kings, they of whose lives we have any particulars, viz:
Nephi, the first king, and Mosiah I., Benjamin and Mosiah II., the
three last, were eminently virtuous, just and merciful men, who reigned
as all monarchs should, but few do--with an eye single to the good of
their subjects. Of their kings in general the prophet Jarom, about 400
years before Christ, remarks: Our kings and our leaders were mighty men
in the faith of the Lord: and they taught the people the ways of the
Lord. Indeed, we recollect no intimation, in any place in the sacred
record, of tyranny on the part of those who reigned over the main body
of the nation. The government may, we think, be justly considered to
approximate nearest to a limited monarchy, in which, as in ancient
Israel, the prophet often exercised more power than the king. Though
this is true of the central government, it unfortunately cannot be so
stated of the colony which returned to the land of Nephi in the days of
King Benjamin; that people suffered beyond description from the tyranny
and wickedness, and the consequences resulting therefrom, of their
second king, Noah, the murderer of the Prophet Abinadi.
Of the life and character of the first king of the Nephites, the father
of his people, Nephi, the son of Lehi, we need say nothing here.
History affords no better model of the true prince. So thought his
people, and they, to retain in remembrance his name, and to perpetuate
the recollection of his virtues, called his successors, second Nephi,
third Nephi, etc., no matter what their original name might have been.
The right of choosing his successor appears to have been vested in the
reigning sovereign. When Nephi became old, and saw that he must soon
die, he anointed a man to be a king and a ruler over his people. King
Benjamin chose his son Mosiah to reign in his stead, and then gathered
the people to receive his last charge and ratify his selection. Mosiah
gave the people yet greater liberty, and instead of nominating his
successor directed them to make their own choice. The people highly
appreciated this act of grace on the part of their beloved king, and
selected Aaron, his son. Aaron, whose heart was set upon the salvation
of the Lamanites, declined the kingly authority, when Mosiah very
wisely advised his subjects not to select another to fill the throne,
lest it give rise, in the future, to bloodshed and contention, but to
elect judges to be their rulers, instead of kings, which proposition
they accepted with great joy.
With regard to the Nephite laws in the days of the kings, and the
manner of their execution, we can learn most from the parting addresses
of kings Benjamin and Mosiah II. to their subjects. We are frequently
told by the sacred writers, from Nephi, the founder, to Nephi, the
disciple, that the people observed the law of Moses, modified, we
judge, in some of its details to suit the altered circumstances of
the Nephites from those of their brethren in the land of Palestine.
As an instance we draw attention to the fact that, as there were none
of the tribe of Levi in the colony that accompanied Lehi, from Judea,
the priestly office must necessarily have been filled and the required
sacrifices and burnt offerings offered by some of the members of the
tribes who were with them. Nephi (doubtless by the direction of the
Lord) appointed his brothers Jacob and Joseph to be the priests for the
people, they being of the tribe of Manasseh, and the care of the sacred
records remained with the descendants of the first named for several
generations. The members of the various orders of the priesthood, when
not actually engaged in the work of the ministry, in the duties of the
temple, or the service of the sanctuary, were required to labor for
their own support, that they might not prove burdensome to the people.
A merciful provision was, however, made for the sustenance of members
of the priesthood in cases of sickness or when in much want.
Though the laws were strict, they were mercifully and equitably
administered, which gave much greater stability to the government and
respect for the law than if they had been adjudged loosely, and with
partiality towards classes or persons. It has been wisely observed that
it is not the severity of the law but the sureness of the punishment
that deters the evil-doer, and in this respect the Nephite nation had
cause for thankfulness. All men were alike before the law, there were
no privileged classes as in Rome, or in feudal Europe in later years.
Mosiah says, Whosoever has committed iniquity, him have I punished
according to the law which has been given to us by our fathers.
From the charge of king Benjamin to his son Mosiah we learn that
slavery was forbidden. All the inhabitants of the continent being
of the house of Israel, they could not observe the law of Moses and
enslave their brethren.
Murder, robbery, theft, adultery and other sexual abominations were
punished by law, as also was lying or bearing false witness.
Mormon states that in king Benjamin's days the false Christs, etc.,
were punished according to their crimes; but we are not informed if
those crimes consisted in false personation, etc., or in fomenting,
aiding and abetting treason and rebellion, as was almost universally
the habit of those who apostatized from the gospel and sought to
establish false religions in its place. King Benjamin also states that
he had not permitted the people to be confined in dungeons; but we are
uncertain whether to infer from this remark that the king intended his
hearers to understand that he had not done this, as so many tyrants
do, without cause and without trial, or that some other more effectual
means had been found of punishing those transgressors not deemed worthy
of death. We incline to the former opinion.
When the Nephite kingdom was first established the people were so
few that they could not possibly sustain the expenses incidental to
royalty. Thus it became the rule for the kings to sustain themselves.
This unique, though most excellent custom continued as long as the
monarchy lasted, even when the nation had grown rich and numerous. King
Benjamin reminds his subjects that he had labored with his own hands
that they might not be laden with taxes. Of Mosiah, his successor, it
is written that he had not exacted riches of the people and that he had
granted unto his people that they should be delivered from all manner
of bondage.
We must not forget that, in connection with the civil law, the law
of the gospel was almost unceasingly proclaimed during the whole
period of the monarchy. Various false Christs and false prophets
had arisen at different times, but the power of the priesthood had
remained, ministering in holy things, rebuking iniquity and aiding
in the suppression of vice. The kings of the Nephites, as we before
observed, were, as a rule, men of God, holding the priesthood, and were
often prophets and seers as well as temporal rulers. To this happy
circumstance we must greatly attribute the peace and good order that so
generally prevailed; the respect for the law that was so widespread;
the large amount of liberty accorded to the people and the few abuses
they made of that freedom. To use the idea of the prophet Joseph Smith,
for long years, they were taught correct principles, and they (to a
great extent) governed themselves.
In the course of the centuries, as the people increased and spread far
and wide over the land, they appear to have introduced local customs to
suit their differing circumstances, or in some cases their whims and
notions. Thus, until king Mosiah II. established uniformity by law,
nearly every generation and each section of the country had its own
moneys, weights, measures, etc., which were altered from time to time
according to the minds and circumstances of the people. This custom
naturally caused confusion, annoyance and distrust, and to obviate
these, and possibly greater evils, Mosiah consented to newly arrange
the affairs of the people; and, if we may so express it, to codify the
law. This code became the constitution of the nation under the rule of
the Judges, which limited the powers of the officials and guaranteed
the rights of the people. This compilation was acknowledged by the
people, whereupon the historian remarks, Therefore they were obliged
to abide by the laws which he had made. And from that time they became
supreme throughout the nation. It is stated in another place that this
change was made by the direct command of Jehovah.
FOOTNOTES:
[9] The generally accepted date for the foundation of Rome is 753 B. C.
[10] The eastern and western empires were divided A. D. 395. Alaric,
the Goth, sacked Rome A. D. 410. Britain broke away from the empire A.
D. 418. Gaul, Spain and Africa were soon afterwards lost.
[11] In Sicily alone, goaded by ill-treatment, the slaves rebelled.
Their army numbered 200,000 (B. C. 134-132.)
CHAPTER LIX.
THE LAWS UNDER THE JUDGES--THE VOICE OF THE PEOPLE--ELECTIONS--RIGHTS
OF THE PEOPLE--CHURCH AND STATE--THE CRIMINAL PROCEDURE.
We next enter into the consideration of the law as it existed under the
Judges, gathering our information from various passages in which it is
directly referred to, or wherein some historical incident is narrated
which throws light on its powers and manner of execution.
From the death of king Mosiah II. (B. C. 91), the governmental
authority was vested in a chief judge and other subordinate judges
and officers, all of whom were elected by the voice of the people,
to judge according to the laws which had been given to and accepted
by the people. Their authority was defined by the law (the code of
Mosiah), but within the bounds therein prescribed they appear to have
held unrestricted powers. This was especially so in the case of the
chief judge. No civil council or parliament divided with the chief
executive the authority to make war or conclude peace, to decide the
terms of treaties, or frame enactments for the regulation of public
affairs. No direct statement is made of the length of the term that a
judge remained in office, but from the historical narrative we gather
the idea that he was elected for life or during good conduct. We have
instances of judges resigning, but none of their removal by the people
because their term of office had expired. Each city or land appears to
have had its chief judge or ruler as well as its inferior magistrates,
all of whom were responsible to the chief judge of the whole nation,
whose seat of government was located in the Nephite capital, Zarahemla,
when the city was not in the hands of Lamanites or traitors.
The manner of conducting elections is not clearly defined. The result
is always spoken of as the voice of the people. The mode of procedure
was uniform, that is, it was the same throughout the land. In the
election of the first chief judge (Alma the younger), the people
assembled in bodies throughout all the land to cast in their voices,
which conveys the impression that they declared their choice _viva
voce_, or by acclamation rather than by lot or ballot. It is quite
possible that the methods were entirely dissimilar to any known at
modern elections; this, however, is but conjecture.
When the sentiments of the people were greatly divided and party
feeling ran high, the opposing factions assembled in separate bodies
throughout the land to cast in their voices, as in the attempt to make
Amlici king. The decisions of the people in these assemblies or mass
meetings were laid before the judges, who proclaimed the result. In
cases where the petition was made for any particular object, or for a
change in the law, the judge directed that a special election (if we
may so term it) be held, and the results were proclaimed according to
the voice of the people, as a whole, or if they were divided, according
to the voice of the majority.
Under the code of Mosiah, the judges received wages according to the
time which they labored to judge those who were brought before them;
and their wages were a senine of gold, or its equivalent a senum of
silver, for each day that they were thus employed. As the Nephites
had changed the names and values of their coins from the old Hebrew
standards, we have no direct way of judging from the record how
liberally these officers were remunerated. Lawyers, also, were hired
and appointed by the people to administer the law at the time of their
trials; it is presumable that these acted in behalf of the republic
somewhat in the capacity of prosecuting attorneys in the United States.
If trial by jury was in vogue among the Nephites, we have not been able
to find any reference to that method; indeed the evidence is altogether
in favor of the idea that the judge decided as to the guilt or
innocence of the accused, and, if adjudged guilty, passed sentence on
the culprit. The corruption of these lawyers and judges early became,
in some portions of the land, a foundation for the destruction of the
government.
When the chief judge was elected he took an oath of office, and it is
presumable that the lesser officers did the same. The nature of that
oath can be easily understood by referring to the case of Pahoran. He
was appointed chief judge and governor over the people, with an oath
and sacred ordinance to judge righteously, and to keep the peace, and
the freedom of the people, and grant unto them their sacred privileges
to worship the Lord their God; yea, to support and maintain the cause
of God in all his days, and to bring the wicked to justice, according
to their crimes.
The punishment of corruption, or malfeasance in office, was specially
provided for. King Mosiah explains the provisions of the law on this
subject in the following language: And now if ye have judges and they
do not judge you according to the law which has been given, ye can
cause that they may be judged by a higher judge: if your higher judges
do not judge righteous judgments, ye shall cause that a small number
of your lower judges should be gathered together, and they shall
judge your higher judges according to the voice of the people. These
safeguards became strong bulwarks for the protection of the rights of
the individual and the preservation of the liberty of the whole people.
When Alma, the first chief judge, resigned that office, so that he
might devote all his time and energies to the work of saving the souls
of men, he nominated or suggested his successor; but whether this was
simply a courtesy extended to him by the people on account of their
great love for his person and respect for his judgment, or whether it
was a provision of the law, is not plain. The passage states that Alma
chose Nephihah as his successor, and gave him power, according to the
voice of the people to enact laws according to the laws which had been
given, and to put them in force according to the wickedness and crimes
of the people.
The rights of the people were:[12]
_Personal Liberty_:--It was contrary to the law of Mosiah that there
should be any slaves among the Nephites.
_Equality before the Law_:--No privileged classes. All men to enjoy
their rights and privileges alike.
_Uniformity of Taxation_:--The burden of supporting the government fell
on all the citizens, that every man might bear his part.
_The Elective Franchise_:--Whether the suffrage was confined to men, or
universal, or limited by any particular restrictions, does not plainly
appear.
_The Rights of Petition_:--As examples of the exercise of this right
we introduce the following: At the time when Pahoran was chief
judge a part of the people desired that a few particular points of
the law should be altered. The chief judge refused to alter the law,
whereupon a portion of the people petitioned him, and he directed that
an election be held, or rather that the voice of the whole nation be
appealed to. This being done, the result proved that the majority of
the people objected to a change. Again, Moroni, the commander-in-chief
of the Nephite armies, sent a petition to the chief judge for power
to compel certain dissenters to help defend their country against the
national enemies, or to put them to death. His request being according
to the voice of the people, the desired power was given to him. Here
we have instances of the right of petition exercised, in one case
by a large body of the people, and in the other by a single, though
important, individual. Both were extraordinary circumstances, and in
the latter case it appears to have required the all-powerful _vox
populi_ to give validity to the action of the executive.
The statement is frequently made, though in slightly different phrases,
that the law had no power to punish a man for his belief; for it was
strictly contrary to the commands of God that there should be a law
which should bring men on to unequal grounds. If a man believed in
God it was his privilege to serve him; if he did not believe in him,
there was no law to punish him. * * A man was punished only for the
crimes he had done; therefore all men were on equal grounds. Unbelief
was handled by the church, not by the civil law. The names of those
whose hearts were hardened were blotted out and they were remembered no
more among the people of God. During the days of the Judges there was
no church established by law; when the people served God they elected
righteous men for their rulers; when the masses fell into unbelief and
transgression they chose Gadianton robbers and such like to administer
their laws.
If the rights of women, under the law, were any different, more or
less, than those of men, we have no information; in fact, the inspired
record is entirely silent on this subject.
The criminal law inflicted the death penalty for murder, rebellion and
treason; for robbery, theft, adultery, sexual abominations, fraud and
lying, lesser punishments were inflicted.
The first recorded case of execution for murder under the rule of the
Judges is that of Nehor, for killing the aged patriot, Gideon. Another
noteworthy case is that of Paanchi, the son of Pahoron, of whom it is
written that he was tried according to the voice of the people, and
condemned unto death; for he had raised up in rebellion, and sought to
destroy the liberty of the people.
No high priest, judge or lawyer had power to inflict capital
punishment. When a man had been tried and condemned to death by the law
his condemnation had to be signed by the governor of the land, before
the sentence could be carried out. The mention of governor in this
relation, with other passages in which the chief judge and governor
are spoken of as different persons, suggests the idea that as the
Nephites grew in numbers and spread over distant regions, the duties
of the chief judge became excessive, and a separation was made between
the executive and judicial responsibilities, and divided between two
officers.
The mode of inflicting the death penalty is not stated, but we incline
to the idea that hanging was often resorted to. Military offenders
were, as a rule, put to death with the sword. Of Nehor it is said that
he suffered an ignominious death at the top of the hill Manti, and
that, before his death, he acknowledged between heaven and earth that
he had taught false doctrine. Zemnarihah was hanged upon the top of a
tree until he was dead, and then the Nephites felled the tree to the
earth. Many of the martyrs were burned to death by unjust judges, or
stoned, as was Timothy, afterwards one of the Twelve Disciples; but we
regard this last act as resulting from the violence of a mob, rather
than from any pretended execution of the law.
The law with regard to debtors seems to have been somewhat severe. On
this point it is stated, Now if a man owed another, and he would not
pay that which he did owe, he was complained of to the judge; and the
judge executed authority, and sent forth officers that the man should
be brought before him; and he judged the man according to the law and
the evidences which were brought against him, and thus the man was
compelled to pay that which he owed, or be stripped, or be cast out
from among the people as a thief and a robber. If a man desired to
pay, but from misfortune could not, doubtless the law contained some
merciful provision in his behalf.
It is more than probable that the mode of procedure in all criminal
cases very much resembled the one cited above, and from it we can
gather a very clear idea of the practice of their courts, which differs
but little from that of our own day. The complaint was first made,
the proper officer was then authorized by the court to arrest the
accused and bring him before the judge, the trial next took place, the
witnesses gave their testimony, the law and the evidence were examined,
the opposing lawyers were heard, the judgment was given, the sentence
pronounced and lastly carried out. In times of war the military code
seems to have varied according to the exigencies of the situation.
As a rule, the Nephite armies were composed of volunteers. In times
of great danger to the republic, enlarged powers were given to the
commander-in-chief. In one place we find the statement that Moroni,
having been appointed by the chief judge and the voice of the people,
had power according to his will with the armies of the Nephites, to
establish and to exercise authority over them; also, he caused to be
put to death those of the Amalickiahites (rebels) who would not enter
into a covenant to support the cause of freedom and the rights of their
fellow-countrymen.
Prisoners of war were evidently treated much the same as in modern
civilized nations. Indeed, in one place, the fact that the necessities
of his position compelled Moroni to set his Lamanite prisoners to work,
is referred to in somewhat of an apologetic tone. When such prisoners
attempted to escape, they were slain by their guards. We have numerous
instances where prisoners were released on parole, or on their giving
such promises to the Nephite general as were thought necessary.
It frequently happened, during the days of the Judges, that the
Nephites, in some of their periodical spasms of apostasy and
wickedness, would clamor for changes to be made in their just and
wise laws, in a manner to better suit their degraded habits and
course of life. When the majority of the people were on the side of
righteousness, these attempts were in vain. When wickedness abounded,
the corrupt majority carried their points. The record of their history
shows that in the sixty-second year of the Judges (B. C. 30) they had
altered and trampled under foot the laws of Mosiah, or that which
the Lord had commanded him to give unto the people; and that their
laws had become corrupted, and they had grown wicked like unto the
Lamanites. Seven years later the corruption of the people had become
pitiable. The Gadianton robbers were filling the judgment seats,
having usurped the power and authority of the land: Laying aside the
commandments of God, and not in the least aright before him; doing no
justice unto the children of men; condemning the righteous because of
their righteousness; letting the guilty and the wicked go unpunished,
because of their money; and moreover to be held in office at the head
of government to rule and do according to their wills, that they might
get gain and glory of the world; and moreover that they might the more
easily commit adultery, and steal, and kill, and do according to their
own wills.
Such a condition of affairs, in the course of time, wrought national
disintegration, and would have brought about that result much sooner
than it did, had it not been that, influenced by the mighty preaching
of the inspired servants of God, the Nephites (or portions of them) had
now and again returned to the service of heaven. But such happy periods
were short-lived, and matters went from bad to worse until thirty years
after the birth of Christ, when the republican form of government was
entirely broken up, and the people split up into numerous tribes, each
tribe caring only for its own interests, and giving obedience to its
own particular chief. This state of things only continued for about
four years, as during the terrible convulsions at the time of the
crucifixion of our Lord Jesus Christ, the more wicked portion of the
people were destroyed.
FOOTNOTE:
[12] The people had doubtless other rights which we have failed to
notice, or that are not mentioned by the writers in the Book of Mormon.
CHAPTER LX.
LAWS OF THE NEPHITES CONTINUED--THE DIVISION INTO TRIBES--THE
MESSIANIC DISPENSATION--THE FINAL CONVULSION.
We can well understand that the originating or primal cause of the
destruction of the Nephite republic was the corruption of the people,
especially of those whose duty it was to administer the law. This
class, being greedy for power, formed a secret combination (as those
of old time) to establish a kingdom; and as a means to this end,
they had the chief judge assassinated, while they selected a man
named Jacob for their king. These royalists, or kingmen, were not as
successful in obtaining the sympathy of the majority of the people
as they anticipated; they therefore decided to remove in a body to
the northernmost part of the land, and there establish the monarchy.
This design they successfully carried out. Those who remained at home
favored the division of the people into tribes, and there being none
strong enough to effectually oppose this suicidal policy, the republic
became a thing of the past.
The organization of these tribes was evidently on the patriarchal
principle; the head, or most influential member of a family, gathered
his kinsmen around him. The historian states: And the people were
divided one against another, and they did separate one from another,
into tribes, every man according to his family, and his kindred, and
friends.
Each of these tribes chose a chief, leader, or ruler, as it is written:
And every tribe did appoint a chief, or leader over them; and thus they
became tribes and leaders of tribes.
Now behold, there was no man among them, save he had much family, and
many kindreds and friends.
The laws of the various tribes were not uniform, but there was a
general understanding by which they prevented the outbreak of actual
war. It is stated that in the thirty-first year (after Christ), They
had come to an agreement that they would not go to war one with
another; but they were not united as to their laws, and their manner
of government, for they were established according to the minds of
those who were their chiefs and their leaders. But they did establish
very strict laws that one tribe should not trespass against another,
insomuch that in some degree they had peace in the land.
The destruction of the wicked, the visits of the crucified Redeemer,
the ministry of his disciples, the universal acceptance of the fullness
of the gospel by the people throughout the length and breadth of the
land, brings us to a time when there was no need of civil law; for
all men lived above the law, being controlled and guided at all times
by the higher law of heaven. There was no need of courts of law, for
there were no disputations or contentions. No judges or magistrates
were required, for there were no offenders or offenses. There were
neither envyings, nor strifes, nor tumults, nor whoredoms, nor lyings,
nor thefts, nor violence, nor murders. For the love of God dwelt in
the hearts of the people; they all dealt justly one with another;
temptation was removed; they had all things in common; they were one,
the children of Christ, and heirs of the Kingdom of God.
It has been said, Happy are the people who have no history, and thrice
happy were the Nephites of this era, whose history was one of continued
peace and joy. Well may it be written of them, There could not be a
happier people among all the people who had been created by the hand of
God. We can scarcely conceive of such a people on this fallen world of
ours; an entire continent on which dwelt perfect peace; people among
whom there were no rich, no poor--all were alike; a race in whose hearts
dwelt the sweet influence of the Spirit of God, the wisdom of which
illumined every mind. How they must have increased; how they must have
prospered; how they covered the land with millions of human souls; how
the arts and sciences must have been developed; and how greatly must
true and heavenly knowledge been spread abroad! The law of Moses was no
longer observed, but the holy priesthood, after the order of the Son
of God, ministered in might in their midst; the faith of the people
made angels their frequent visitors; the purity of each life caused the
Holy Spirit to be the constant companion of every soul. This happy,
glorious state of holiness continued nearly two hundred years, and then
commenced the decline of the nation; rapid indeed was its descent, and
great was its fall.
The first signs of the decrease in the righteousness of the people,
recorded in the Book of Mormon, were: That some became lifted up in
pride; these took to wearing costly apparel, jewels, and the fine
things of the world. The people ceased to have their goods and their
substance in common. They began to be divided into classes; rich and
poor appeared. They commenced to deny portions of the gospel, and to
build up churches to suit their peculiar ideas; others began to deny
the true Church of Christ. They administered that which was sacred
(temple ordinances) to the unworthy; and before long they devised all
manner of wickedness, and commenced to persecute the servants of God,
even to death, when permitted to do so by the powers that rule in the
heavens.
Thus matters went on, growing worse every year, until the people were
again divided into two nations, Nephites and Lamanites, with their old
traditions and ways; which, as was natural, ultimately culminated in
war; and such a war! For savageness, brutality, and utter devilishness,
we doubt if it was ever equalled in this suffering world. But it is not
our province in this chapter to enter into historical details. The law
is our subject, and of that we can say little. If it were possible to
conceive of such a contradiction, we should say that the law of anarchy
reigned supreme. Might made right; and the more numerous Lamanites
ultimately overcame and annihilated their Nephite brethren. We can well
conceive of the nature of the laws during the fierce struggle that
preceded this dire calamity, from the light of this nation's previous
history; they were no doubt framed, enacted and administered for the
benefit of the rich and the strong, and to the injury of those in whose
bosoms burned one lingering spark of righteousness. The history of the
Nephites, from beginning to end, fully justifies the saying of the wise
man, Righteousness exalteth a nation, but sin is a reproach to any
people.
CHAPTER LXI.
THE MONEY OF THE NEPHITES--THEIR COINS--BARLEY THE STANDARD OF VALUE.
In the early days of the Nephite nation, when its people were
struggling to develop their own peculiar and distinctive civilization,
each province, district or even city had its particular standards of
weights, measures and money. This state of affairs frequently prevails
in young communities, and is an evidence that the growth of Nephite
civilization was much the same as in the nations of the eastern
hemisphere. As the population of a nation increases, its powers of
government consolidating and its commerce developing, these various
and conflicting standards of exchange give rise to much unnecessary
confusion, many perplexing difficulties and frequent misunderstandings
and complications, which hamper trade and commerce, retard material
progress, and delay the unification of the nation. It thus becomes
the work of the far-seeing statesman or wise ruler to bring all these
various local rates to one national standard, recognized as legal and
equitable in all parts of the realm.
This work the second Mosiah accomplished for the Nephites. When he
revised and codified the national law for the government of the
people under the Judges, he abolished the local distinctive rates
and introduced one universal standard. Of the ratios of the various
weights and measures, either before or after the enactment of Mosiah's
wise law, we are told nothing in the Book of Mormon; it is simply
stated that the Nephites had not adhered to the standards in use among
the Jews, but had altered their reckoning and their measures, very
frequently as caprice, convenience, or local exclusiveness inspired. As
to the ratios of the coins legalized by Mosiah's code they are highly
artistic, evince a large acquaintance with monetary matters and point
to a high degree of civilization as then existing among the Nephites.
The following is the table of these coins as given in the Book of
Mormon:
GOLD COINS. SILVER COINS.
1 Senine equal to 1 Senum.
1 Seon, 2 Senines, " 1 Amnor.
1 Shum, 4 " " 1 Ezrom.
1 Limnah, 7 " " 1 Onti.
Of smaller coins--
1 Shiblon was equal to half a Senine or Senum.
1 Shiblum was equal to a quarter of a Senine or Senum.
1 Leah was equal to an eighth of a Senine or Senum.
While an Antion of gold was equal to three Shublons.
Though not directly so stated, we judge from the context that the
Shiblon, the Shiblum and the Leah were silver coins.
The names of these coins seem to be identical with, or derived
from those of familiar persons or places. Thus we have a Leah, a
Shiblon,[13] and an Amnor,[14] all names of persons. Also an Antion,
which word is found in Antionah[15] and Antionum,[16] a Shiblum which
differs from Shiblom[17] only in one letter, and a Shublon from
Shiblon,[18] and a Limnah from Limhah,[19] to the same extent.
This custom of naming coins after well-known or distinguished persons
is a practice not confined to the Nephites. Other nations have done the
same; as for instance, in France a twenty-franc gold piece is called a
Napoleon.
One little item that in itself may appear trivial is not without its
weight in the consideration of the minor or incidental evidences of
the truth of the Book of Mormon. A measure of barley is especially
mentioned as the unit of value on which the monetary system, or the
value of the coins of the Nephites was based. One senine was worth one
measure of barley, and its multiples were, of course, multiples of this
measure of barley, but we have no information as to what the contents
of this measure may have been.[20]
Now the old English unit of measurement was a barley-corn, or grain
of barley. Three barley-corns make one inch, is the way the table
commenced.
Believing, as the Latter-day Saints do, that the Nephites were a
branch of the house of Israel, and also that the races whence the
English have most largely sprung had much of the blood of Israel in
their composition, the agreement of these two units on the grain so
frequently mentioned in the Bible (as with the Nephites all grain
seems to have been of equal price) is not without its value in either
argument. The fact, also, that the Nephites made grain the standard of
value shows how highly agriculture must have been esteemed among that
people.
FOOTNOTES:
[13 and 18] A son of Alma the younger.
[14] A Nephite officer under Alma.
[15] A chief ruler in the city of Ammonihah.
[16, 17 and 19] Three Nephite generals killed at Cumorah.
[20] The payment per day, fixed by law, for a Nephite judge when
actually engaged in his official duties was one senine, otherwise one
measure of barley.
CHAPTER LXII.
PERSONAL APPEARANCE OF THE NEPHITES--THEIR BEAUTY--TESTIMONY OF
REMAINS FOUND--THE DARK SKINNED LAMANITES.
Ever and anon throughout the Book of Mormon, we are reminded by the
inspired historians of the beauty of the Nephite race, especially in
the days when the glory of righteousness beamed in their eyes, and
shone in their countenances; then they were fair, very fair--a white and
a delightsome people.
And well might it be so, for were they not descended from that kindred
couple, Abraham and his half-sister, whose great beauty has been
proverbial in every generation, since they graced the earth with
their comeliness? So lovely was Sarah, the fairest of womankind of
her generation, that when she was sixty-seven years of age, the royal
Pharaoh, disregarding the charms of the darker daughters of Egypt,
desired her for his wife; and his admiration was doubtless in good
taste, for the Bible tells us that she was then very fair. And still
more remarkable, when yet another twenty-two years had passed away,
and she had seen nearly ninety summers and winters come and go on this
earth, another monarch, Abimelech, sought to take her to himself. Nor
was her husband's manly beauty less striking; obedience to God, the
observance of the laws of life, and the cultivation of the generous
virtues so ennobled his existence, that strength and manhood tarried
with him in its force, long after that age when the sons of modern
generations are feebly tottering to their graves.
Of the commanding beauty of Abraham's descendants, we have many
recorded instances, but none that exceed that of his great-grandson
Joseph, whose surpassing manliness placed him in the greatest jeopardy,
but whose uncompromising virtue and unaffected innocence brought him
off conqueror over temptation, and raised him to the highest pinnacle
of earthly splendor and heavenly favor. It was from this well-favored
Joseph that the Nephites sprang.
God has set the mark of his displeasure on the Lamanites, whom he has
cursed, because of the iniquities of their fathers, with a darkened
skin, uncomely features, and straight, black, coarse hair. In the
beginning it was not so with either Judah or Manasseh.
In confirmation of the testimony of the Book of Mormon, that the
inhabitants of this continent were once a white and beautiful people,
it may be stated that when very ancient burial places in North and
South America have been opened, the remains of two races--one dark and
the other fair--have been exhumed. The question may arise: How could
this be told, when the skin had long rotted off the bones, and left
only the skeleton behind, which fell in powder as soon as it was
exposed to the action of the air? In this way: The dry, gravelly soil
in which some of these bodies were buried, had so little affected the
mummy, that portions of the hair still remained in good preservation,
and in numerous instances it was such as is only found on heads of
light races. We will cite a few examples given by different inquirers
in this field of research.
One writer, speaking of the ancient mummies found in Peru, says:
The hair in general is of a lightish brown, and of a fineness of
texture which equals that of the Anglo-Saxon race. Again: The ancient
Peruvians appear, from numerous examples of hair found in their
tombs, to have been an auburn-haired race. Another gentleman, a Mr.
Haywood, has described the discovery, early in the present century,
of three mummies, in a cave near the Cumberland river, in Tennessee;
and the color of their skin was said to be fine and white, and their
hair auburn and of a fine texture. The same investigator mentions
several other cases where mummies were found in the limestone and
saltpetre caves of Kentucky and Tennessee, with light yellowish hair.
One scientist, to account for this peculiarity, suggests that it is
possible that the light color was due to the action of the lime and
saltpetre; but this suggestion will not affect those buried in other
formations of rock, nor will it account for the fineness of the texture
of the hair. Reasoning from other data, other writers have concluded
that the cities whose ruins still stand in Yucatan and Central
America were the work of two races, a light and a dark-skinned race
respectively.
The reference to the Anglo-Saxon race, above made, is not without its
value. To us it seems highly probable that the righteous Nephites, in
very many particulars of form and feature, resembled this people and
its kindred races. Our reasons are: first, that there was a striking
similarity in the appearance of the ancient Israelites and the olden
Anglo-Saxons. This likeness has been remarked and commented upon by
various authors. Again, it is well known to the Latter-day Saints
that there was a large percentage of the blood of Ephraim in the
stock whence the Angles and Saxons sprung. So much admitted, it is
easy to understand how the two half tribes, descended from the comely
Joseph--the one from Ephraim, and the other from Manasseh--would bear a
strong family likeness.
Were we introduced to a typical Nephite, we should expect to find him
well proportioned, ruddy of countenance, auburn haired and light eyed.
This, of course, is simply conjecture, and is entitled to consideration
only as such.
From reliefs found sculptured on the walls of the ruined cities of
Central America, it seems probable that the ancient Lamanites esteemed
flat, receding foreheads the highest type of beauty. Most of the
figures on which the greatest artistic skill is displayed appear to
represent persons on whom some artificial means had been used, in
infancy, to flatten the front part of the head, as their debased
descendants, the Flat-heads, do in our day. It is a noteworthy fact,
that other races of Israelitish descent, or who have come in close
contact with the Hebrews, show this same tendency.
Skulls thus flattened have been taken out of tombs in the neighborhood
of Ancient Media, where the Israelites were once in captivity; also
from sepulchres in Circassia, Scandinavia, Great Britain, etc., and one
was even exhumed from outside the walls of Jerusalem. It is true the
Book of Mormon does not refer to this custom, but it often speaks of
the Lamanites shaving their heads, which in all probability may have
afterwards grown into the still more hideous practice of flattening the
skull, under the idea that it made them courageous. Indeed, it is quite
possible that it did make them recklessly blood-thirsty, by injuring
their intellectual powers, and thus tending to develop their more
savage instincts.
CHAPTER LXIII.
LANGUAGE OF THE NEPHITES--THE INFLUENCE OF THE EGYPTIANS--NEPHITE
WORDS--RAMEUMPTOM--LIAHONA--RABBANAH--THE LAMANITE TONGUE--WORD
BUILDING.
There appears to be a slight difference of opinion among students of
the Book of Mormon with regard to the language of the ancient Nephites.
We will endeavor to give a sketch of both ideas.
One class of inquirers affirm that it is evident, from a careful
study of the Book of Mormon, that the people of Nephi were greatly
influenced by the language and ideas of the Egyptians. That language
was the language of their every-day life, altered or reformed (whether
corrupted or improved cannot be told) so greatly in the course of
time, that in his day Moroni informs us no other people knew it. In
the thousand years that had elapsed between the exodus of Lehi from
Jerusalem and the abridgement of the record, the Nephites had altered
the Hebrew also, so that neither their sacred nor their common modes of
speech could be understood by other races.
At the very opening of the inspired record Nephi writes: I was taught
somewhat in all the learning of my father. A little further on he
explains what that learning was. He says: I make a record in the
language of my father, which consists of the learning [literature] of
the Jews and the language of the Egyptians. It is not strange that
Lehi should have been acquainted with the Egyptian tongue, as from the
days of king Solomon, for some hundreds of years, it was the polite
language of the world, as French was in Europe during the eighteenth
century. King Mosiah in after years confirmed this statement, that
Lehi was taught in the language of the Egyptians. It would be rather
unreasonable to suppose that the knowledge of that language carried
no further influence than to enable the Nephites to converse in it.
It brought them _en rapport_ so to speak, with those who used it
in its native home in Africa, evidences of which yet exist in the
Egyptian types of architecture and hieroglyphics found in the midst
of the ruins of the ancient cities, scattered far and wide over this
western continent. This similarity has been noticed again and again by
explorers and students, but its cause still remains to them an unsolved
problem.[21] To the believers in the Book of Mormon the mystery stands
revealed.
Other students incline to the opinion that when the Egyptian language
is mentioned it probably only means its orthography. They say the Jews
seem to have understood the Egyptian language or writing. For he [Lehi]
having been taught in the language of the Egyptians, therefore he could
read these engravings [the brass plates]. Laban and his forefathers
must have understood the Egyptian, and recorded their sacred writings,
from generation to generation, in that language. The words "language of
the Egyptians" very probably means little more than Egyptian characters
or an alphabet for spelling Hebrew words. There seemed to be two sets
of characters--the Egyptian and the Hebrew (see Mormon ix., 32 and
33) for spelling; but it is doubtful whether the words written were
words of two distinct languages, or words of one language written in
the Egyptian and Hebrew characters. Which was the fact is not clearly
specified.
We here reproduce two cuts to show our readers that there is a distinct
family likeness between the engravings on the plates from which the
Book of Mormon was translated and ancient Egyptian characters. One is
a copy of the noted passage from the Book of Mormon taken by Elder
Martin Harris to Professor Anthon in New York; the other a reproduction
of some very ancient Egyptian characters engraved on the rocks not far
distant from Mount Sinai.
There are but few Nephite words handed down to us in the Book of
Mormon, as wherever an English equivalent could be found, it has been
given by the Prophet in his inspired translation. These words are:
_Neas and Sheum_--Kinds of grain.
_Ziff_--A metal.
_Rameumptom_--A holy stand.
_Gazelem_--A name given to a servant of God.
_Liahona_--A director or compass.
_Rabbanah_--A title, meaning powerful king.
[Illustration: ANCIENT EGYPTIAN CHARACTERS.]
Also the names of their coins, and proper names of persons, places, etc.
Some would-be-wise folks have seen fit, at different times, to amuse
themselves at the expense of these words, applying to them various
contemptuous terms and styling them gibberish. But we propose to show
that these words are derived from the Hebrew and Egyptian tongues,
neither of which, all men admit, were known to the Prophet Joseph Smith
at the time he published the Book of Mormon (A. D. 1830). Had he been
worldly wise, he might by his own learning have fashioned these words;
but as he was not, when we can adduce evidence that they have true
Hebrew or other ancient roots, we have brought forward another strong
argument in favor of the inspiration of the translation.
[Illustration: COPY OF CHARACTERS ON THE PLATES FROM WHICH THE BOOK OF
MORMON WAS TRANSLATED.
And it shall come to pass, that the Lord God shall bring forth
unto you the words of a book, and they shall be the words of them
which have slumbered.
But the book shall be delivered unto a man, and he shall deliver
the words of the book, which are the words of those who have
slumbered in the dust; and he shall deliver these words unto
another;
But the words which are sealed he shall not deliver, neither shall
he deliver the book. For the book shall be sealed by the power of
God, and the revelation which was sealed shall be kept in the book
until the own due time of the Lord, that they may come forth: for
behold, they reveal all things from the foundation of the world
unto the end thereof.--_II. Nephi xxvii._ 6, 9, 10. ]
It has been wisely said, It is very evident that pure words of either
the Hebrew or Egyptian tongue could hardly be expected in the Book
of Mormon, for the reason that the Nephites had altered the Hebrew,
and their language was so completely changed that their speech could
not be understood by other races. But although the structure of their
language had thus changed, it does not follow that all the words had
been replaced by others entirely unlike the former language spoken
and written by them. It is logical to expect many remnants of the
ancient roots, which, however much changed, may retain so much of their
original types as to be capable of identification. Thus, in the word
_Ziff_, which the Prophet Joseph tells us was a metal, we find a word
of the same sound as the Hebrew word ziph or seph, which means a metal.
The metal laid over statues was so called. It is true that the word
ziff is not spelled the same, but in its orthography is like the name
of the Hebrew month, Ziff. But the word ziff means brightness--metallic
brightness. (The word is used in Daniel ii., 31, also in Isaiah xxx.,
22, where it means overlaying metal.)
_Rameumptom_ was the name given by the Zoramite apostates to the
elevated place in their synagogues, from whence they offered up their
vain-glorious and hypocritical prayers. Alma states the word means a
holy stand. It resembles, in its roots, Hebrew, and also Egyptian, in a
remarkable manner. _Ramoth_, high (as Ramoth Gilead), elevated, a place
where one can see and be seen; or, in a figurative sense, sublime or
exalted. _Mptom_ has probably its root in the Hebrew word translated
_threshold_, as we are told that the Philistine god, Dagon, had a
threshold in Ashdod (see I. Samuel v., 4, 5). Words with this root
are quite numerous in the Bible. Thus we see how Rameumptom means an
exalted place to stand upon, a pulpit or holy stand.
_Sheum_, a kind of grain, is singularly like the Hebrew Shum (garlic),
as found in Numbers xi., 5.
_Gazelem_ appears to have its roots in Gaz--a stone, and Aleim, a name
of God as a revelator or interposer in the affairs of men. If this
suggestion be correct, its roots admirably agree with its apparent
meaning--a seer. The text reads: And the Lord said, I will prepare
unto my servant Gazelem, a stone, which shall shine forth in darkness
unto light, that I may discover unto my people who serve me, that I
may discover unto them the works of their brethren: yea, their secret
works, their works of darkness, and their wickedness and abominations.
_Rabbanah_ is another wonderful word. It is the title applied by
the servants of king Lamoni to Ammon, the son of Mosiah, after his
miraculous exploits at the waters of Sebus. It is translated powerful
or great king. Whether it was a Nephite or Lamanite word is uncertain,
as the Lamanites of that age (B. C. 91) had been taught by royal
command in the language of the Nephites. It is, however, of little
moment to which of these kindred tongues it belonged, but its Hebrew
derivation is most unmistakable. Its origin is evidently in _abba_,
father. Max Muller, the great modern authority on such points, says
the word king originally meant father; having doubtless taken this
form in the earliest patriarchal days when the king ruled by right of
his fatherhood, and represented God, the Great Father of us all. This
ancient American word confirms Professor Muller's statement; while
it manifests how remarkably the unities of the Book of Mormon are
preserved, consistent only with its claim to Divine inspiration. It
would be the height of folly to ascribe such a coincidence to chance;
a man must be far more credulous to so believe, than it can possibly
be claimed such are who place implicit confidence in the realities of
Nephite and Lamanite history.
From the few examples of words and names before us, we judge the
Lamanite language to have been quite musical. Such names as Rabbanah,
Lamoni, Lehonti, Middoni, Antionum, Onidah, etc., are certainly
specimens of a soft, flowing, pleasing form of speech.
One practice, that of word building, or adding several words together
to form a new word, which combination gave expression to the desired
idea, obviously obtained among the Lamanites. As examples we have
the city of Lehi-Nephi, the village of Ani-Anti and the people of
Anti-Nephi-Lehi. Such a practice is frequent among many families
of their modern representatives. It was found to exist among the
Mexicans--the Aztecs--by the early Spanish invaders, and today is
practiced by our near neighbors the Shoshones. This habit explains the
reasons for the existence of so many words of great length found in
both of these tongues.
FOOTNOTE:
[21] No claim has been advanced, we believe, which advocates an actual
Egyptian colonization of the New World, but strong arguments have been
used to show that the architecture and sculpture of Central America and
Mexico have been influenced from Egypt, if not attributable directly to
Egyptian artisans.--J. T. SHORT.
The hieroglyphics, symbols and emblems which have been discovered in
the temples bear so strong a resemblance to those of the Egyptians as
to encourage the supposition that a colony of that nation may have
founded the city of Palenque or Culhuacan.--JAURROS.
Giordan found the most striking analogies between the Central American
and Mexican remains and those of the Egyptians. The idols and
monuments he considers of the same form in both countries, while the
hieroglyphics of Palenque do not differ from those of ancient Thebes.
CHAPTER LXIV.
NEPHITE PROPER NAMES--BIBLE
NAMES--SARIAH--NEPHI--SAM--MELEK--JERSHON--ISABEL--AHA,
ETC.,--PREFIXES AND SUFFIXES.
The number of Bible proper names found in the Book of Mormon has been
now and again urged as an argument against its divine origin. If those
making these objections were to calmly consider the matter, we believe
they would quickly acknowledge that it would be very inconsistent to
expect the opposite. Nearly all devout races are in the habit of naming
their children after the holy men--patriarchs, martyrs and sages--whose
lives they reverence, and whose virtues they desire to see reproduced
in their offspring. It is so with ourselves; nearly all our most
familiar names are English forms of Bible names. For example: John,
James, Jacob, Joseph and Thomas among men, and Mary, Anna, Elizabeth
and Sarah among women. So it was with the Nephites. The Hebrew was the
language of their sacred literature; while their fondest recollections,
their holiest pride ran back to the days of Joseph and Joshua, Samuel
and Isaiah, and, like other races, they named their children after the
ancient worthies they reverenced most. Hence, we find the following
Bible names borne by the descendants of Lehi[22] and Sariah: Aaron,
Aminadab, Ammon, Ammah, Amos, Benjamin, Enos, Gideon, Gilgal, Helam,
Helem, Isaiah, Ishmael, Jacob, Joseph, Jeremiah, Jonas, Laban, Lemuel,
Noah, Samuel, Shem, Timothy and Zedekiah. A few others are evidently
slightly altered Hebrew names, as Chemish from Chemosh, Sherem from
Shaaraim, and Zenos from Zenas. Indeed, there may be no actual
difference; the apparent change may arise from the English translators
inserting a wrong vowel sound in words where, according to the ancient
custom, the consonants only were written.
We will now consider a few proper names found in the Book of Mormon,
but not in the Bible; for, notwithstanding the changes made by the
Nephites in their language, the derivation and significance of many
of these names are evident, when considered in connection with the
languages of the races with whom the ancient Hebrews were brought most
closely in contact.
_Sariah_ is obviously Hebrew. It is a name of extreme beauty and force.
Its roots are in Sara, a princess, and Jah or Iah, Jehovah, thus
meaning a princess of Jehovah; a most fitting name for the mother of a
multitude of nations.
_Nephi_ is another very remarkable name. Its roots are Egyptian; its
meaning, good, excellent, benevolent. From very ancient times the
Egyptians believed that all who died had to have their acts upon
earth scrutinized by a council of inquisitors, before they could be
proclaimed fit to enter the eternal abodes of bliss and stand in the
presence of the god Osiris, the chief lord of the land of the departed.
One of the names given to this god, expressive of his attributes, was
Nephi or Dnephi (the D being silent, as Dniester, Dnieper, etc.),
or the good, and the chief city dedicated to him was called N-ph,
translated into Hebrew as Noph, in which form it appears in Hosea,
Isaiah and Jeremiah. Its modern English name is Memphis. In the Coptic,
the language of the modern Egyptians, the word has the form of Menfi
or Mnefi. Plutarch, the ancient historian, says that Dnephi was a
benevolent person, and an epithet for Osiris, and was also applicable
to Memphis, the sepulchre of that god. The word Neph frequently appears
in Egyptian proper names before the Christian era, as Amoneph, Amuneph,
Me-Nephta. From these facts we conclude that Nephi was a common name
in the Egyptian tongue; and, as far as the founder of the Nephite
nation was concerned, most applicable to his character, which was
pre-eminently good and benevolent.
The English word, Nephites, that is the people or family of Nephi,
occurs twice in its Hebrew form in the Old Testament; once in _Ezra_
(ii., 50) as Nephisim, and again in _Nehemiah_ (vii., 52), as
Nephishesim, which show that the name was common among the Hebrews of
the age of the captivity.
_Sam_ is a name which some shallow-pated opponents of the Book of
Mormon have been disposed to ridicule. But it is pure Egyptian. It was
the distinctive name of one of the highest orders of their priesthood.
The great _Rameses_ himself belonged to the order of Sam. The fact
that Lehi gave to two of his sons such peculiarly Egyptian names shows
how great an influence the literature of that country must have had on
his life.
_Melek_ is the name given to a region of country situated west of the
river Sidon. No reason is given why it was so called, but its meaning
is evident. It was the king's land. The ancient Phœnician word for king
is spelled letter for letter the same as in the Book of Mormon (Melek),
and the Hebrew word is almost identical.
_Jershon_, the name applied to the land given by the Nephites to the
exiled Ammonites, means the land of the expelled, or of the strangers.
We think it altogether probable that this significant name was given to
it at the time it was set off for the habitation of these expatriated
Christian Lamanites, as it defines their condition as exiles, and their
relation to the Nephites as strangers. The name is not mentioned before
this event, and would possibly be the only local name by which it was
known to the compiler of the Book of Mormon. Before the date of this
exodus, it was, we think, considered a portion of the land of Zarahemla.
_Isabel_ is either a form of Jezebel, the chaste, a name given in
derision to the character who bore it, or it has its derivation like
Isaiah, which means the delight of Jehovah, and thus signifies the
delight of Bel, that is to say, of her lord, husband or possessor. It
may have been assumed to suggest the supposed joys of her society. It
is a remarkable fact that the land wherein she dwelt is styled the
land of Siron, that is, the land of the deserters, or apostates. It
was situated at the extreme edge of the Nephite possessions, and on
the borders of the Lamanites, beyond the land of Antionum, in which
dwelt the Zoramite apostates. The experience of the Saints in this
age teaches them how apt apostates are to draw off to remote corners,
where they fancy the reproofs of the priesthood are the least likely
to be heard. In such a place, far from the Nephite capital, outside
the reach of the rigors of the law of Moses, the enticing Isabel could
carry on her vile vocation with the greatest safety and impunity.
_Aha_, we suggest means laughter. Sarah, the wife of Abraham, called
her son Isaac--laughter. The sound of the word also resembles a laugh,
and again it is the name for laughter in the language of the modern
Sioux, as Minne-aha--laughing water.
Without being able to express a positive opinion, but simply as a
suggestion, we insert the supposed meaning of the following words:
Nephihah, Jehovah's consolation.
Ammon, A worker of Jehovah.
Shazer (or Shazeh), Gladness.
Nahom, Comfort.
Zarahemla, From a rising of light, or whom he
(God) will fill up.
Laman, White (another form of Laban).
Manti, Relating to Prophets or oracles.
Many others could be inserted, but might possibly prove irksome.
Before closing this branch of inquiry we will draw attention to the
ancient Nephite prefixes and suffixes. These matters may not be of
great interest to the general reader, but to the students of the Book
of Mormon they may prove an incentive to further interesting research.
Among the most numerous prefixes found in Book of Mormon proper
names, are Am, Anti, Gid and Hel, of which the first is by far
the most frequent. We find Am in Ammon, Amaron, Ammaron, Ammoron,
Amoron, Amulon, Amnor, Ammonihah, Amalickiah, Amnah, Amlici, Aminadi,
etc.; Anti in Antionah, Antiomno, Antipas, Antipus, Antionum and
Anti-Nephi-Lehi. It was also used as a suffix, an Ani-Anti. The prefix
Gid we find in Giddianhi, Gidgiddoni, Giddonah and Gidgidonah; and Hel
in Helem, Helam, Helaman and Helorum.
Not to make this portion of our investigations tedious, we will only
give two or three examples of the suffixes that appear to have been
most in use.
ah, as Zerahamnah, Giddonah, Cumorah.
am, as Zoram, Lauram, Seezoram.
iah, as Amalickiah, Mosiah.
ihah, as Nephihah, Moronihah, Cumenihah.
om, as Sidom, Shiblom, Jarom.
on, as Mormon, Emron, Corianton.
or, as Amnor, Korihor, Nehor.
en, as Kumen, Kishkumen.
um, as Teancum, Helorum, Moriantum.
us, as Antipus, Archaentus, Lachoneus.
oni, Moroni, Lamoni, Mathoni.
di, Aminadi, Abinadi.
hi, as Nephi, Zenephi, Limhi.
ti, Lehonti, Manti.
doni,[23] as Gidgiddoni, Middoni.
FOOTNOTES:
[22] The name Lehi itself, is to found in _Judges xv., 9._
[23] We suggest that this is a form of the Hebrew word Adonai--Lord.
CHAPTER LXV.
THE LANDS OF THE NEPHITES--MULEK AND LEHI--ZARAHEMLA AND
NEPHI--THE WILDERNESS--THE LAND OF FIRST INHERITANCE--THE JOURNEYS
NORTHWARD--THE WATERS OF MORMON--LEHI-NEPHI.
To the ancient Nephites the whole of North America was known as the
land of Mulek, and South America as the land of Lehi; or, to use the
exact language of the Book of Mormon, the land south was called Lehi;
and the land north was called Mulek.
The reason why these names were so given was because the Lord brought
Mulek into the land north, and Lehi into the land south, when he led
them from Judea to this greater land of promise.
From the days of the first Mosiah to the era of Christ's advent, South
America was divided into two grand divisions. These were the land of
Zarahemla and the land of Nephi. During this period, except in times
of war, the Lamanites occupied the land of Nephi, and the Nephites
inhabited the land of Zarahemla.
That these two lands occupied the whole of the southern continent is
shown by the statement of the sacred writer: Thus the land of Nephi,
and the land of Zarahemla, were nearly surrounded by water; there
being a small neck of land between the land northward and the land
southward. The width of this narrow neck of land which connected the
two continents is in one place said to have been the distance of a day
and a half's journey for a Nephite. In another place it is called a
day's journey. Perhaps the places spoken of are not identical, but one
may have been slightly to the north of the other along the line of the
isthmus.
Both the lands of Nephi and Zarahemla were sub-divided, for
governmental purposes, into smaller lands, state or districts. Among
the Nephites, these lands, in the days of the republic, were ruled by
a local chief judge, subject to the chief judge of the whole nation;
and among the Lamanites by kings, who were tributary to the head king,
whose seat of government was at the city of Lehi-Nephi or Nephi.
The land of Nephi covered a much larger area of country than did the
land of Zarahemla. The two countries were separated by the wilderness
which extended entirely across the continent from the shores of the
Atlantic Ocean to the Pacific. The northern edge of this wilderness ran
in a line almost due east and west, and passed near the head of the
river Sidon. The Sidon is generally understood to be the river in these
days called the Magdalena.
All north of this belt of wilderness was considered the land of
Zarahemla; all south of it was included in the land of Nephi. We are
nowhere told its exact breadth, and can only judge thereof from casual
references in the narrative of the Book of Mormon.
The river Sidon flowed through the centre of the Nephite civilization
of the days of the republic. After the convulsions that attended the
crucifixion of the Holy Messiah, the physical and political geography
of the continent was greatly changed, and the new conditions are very
vaguely defined by the inspired historians.
On the western bank of the river Sidon was built the city of Zarahemla.
From the time of its first occupancy by the Nephites, to the date of
its destruction by fire at the crucifixion, it was the capital or chief
city of the nation, the centre of its commercial activities, and the
seat of government. It was the largest and oldest city within their
borders, having been founded by the people of Zarahemla before the
exodus of the Nephites, under the first Mosiah, from the land of Nephi.
When the Nephites, by reason of increasing numbers, the exigencies of
war, or for other causes founded new cities the cities so built were
generally called after the name of the leader of the colony or of some
illustrious citizen, and the land immediately surrounding, contiguous
or tributary to the new city was called by the same name. As an example
we will take the city or land of Ammonihah, regarding which it is
written: Now it was the custom of the people of Nephi to call their
lands and their cities, and their villages, yea, even all their small
villages, after the name of him who first possessed them; and thus it
was with the land of Ammonihah.
Some of these lands appear to have been relatively small, more
resembling a county, or possibly a township, than any other division at
present prevailing in this country. Such we suppose to have been the
lands of Helam and Morianton. Others, such as the lands of Bountiful
and Desolation, embraced wide, extended tracts of country.
The exact place where Lehi and his little colony first landed on this
continent is not stated in the Book of Mormon: but it is generally
believed among the Latter-day Saints to have been on the coast of Chili
in thirty degrees south latitude. In fact, the Prophet Joseph Smith so
stated.
We do not think it possible, without divine revelation, to determine
with accuracy the identical spot where Lehi and his colony landed. We
believe that the coast line of that region has entirely changed since
those days. Even if we do not take into consideration the overwhelming
convulsions that took place at the crucifixion of our Lord, which
changed the entire face of nature, there remains the general elevation
or subsistence of the land which is continually taking place the world
over. Some coasts are rising, some are falling. The land in South
America, on its western or Pacific shores, has long been rising, some
think for centuries.
If this be so the rise of an inch a year would entirely change the
configuration of the sea shore, and give this generation shallows
and dry land, where but a few centuries ago there were deep waters.
But so far as the results growing out of the terrible earthquakes
that occurred at the death of the Savior are concerned, we can form
no conclusions, for they were variable. In some regions the waters
usurped the place of the land, in others the land encroached upon the
waters. Which way it happened near the place where Lehi landed we have
no record, and consequently can say nothing. For all we know a huge
mountain may now cover the spot, or it may be hidden beneath the blue
waters of the Pacific, scores of miles away from any present landing
place.
In the region that Lehi landed there he also died. Soon after his
death, Nephi, and those of the colony who wished to serve the Lord,
departed for another country. They did so by direct command of heaven.
The reason for this command was the murderous hatred shown by Laman and
Lemuel towards Nephi and his friends. These vicious men determined to
kill Nephi, that he might not be a king and a ruler over them. Their
hearts were wicked, they loved sin and were resolved that they would
not be governed by their virtuous and heaven-favored brother.
Nephi and his company journeyed in the wilderness for many days. By the
expression "the wilderness," we understand the inspired writer to mean
the uncultivated and uninhabited portion of the land. This word appears
to be frequently used in after years, with this signification. At
other times it is applied to the desert and uninhabitable regions, the
tropical forests, and jungles infested with wild beasts. The journey
of the Nephites was northward, as is shown by their later history; but
Nephi, in his very brief account of this migration, says nothing with
regard to the direction in which they traveled.
At the end of many days a land was found which was deemed suitable for
settlement. There the company pitched their tents, and commenced the
tillage of the soil. In honor of their leader, it was called the land
of Nephi; or to use the modest language of Nephi, My people would that
we should call the name of the place Nephi, wherefore we did call it
Nephi.
No doubt the choice of location was made by divine inspiration. It was
a highly-favored land, rich in mineral and vegetable productions, and
yielded abundant crops to the labors of the husbandman.
In this happy country the Nephites dwelt, prospered and increased
until they again moved northward. Perhaps not once nor twice they
migrated, but several times; for we hold it to be inconsistent with
the story of the record and with good judgment to believe that in
their first journey they traveled as far north as they were found
four hundred years afterwards, when they again took up their line of
march, and finally settled in the land of Zarahemla. In the first
place there was no necessity for Nephi and his people taking such
a lengthy, tedious and hazardous journey; in the second place, in
their weak condition, it was nigh unto an impossibility. To have
taken a journey of a few hundred miles would have placed them out
of the reach of the Lamanites; there was no need for them to travel
thousands. Again, in a few years the Lamanites had followed and come
up to them; it is altogether inconsistent to think that that people,
with its racial characteristics, would in so short a time have
accomplished so marvelous a triumph as to follow, hunt up and attack
their late brethren if the latter had placed all the distance from
Chili to Ecuador between them and their pursuers. When we consider the
difficulties of travel through the trackless wilderness, the obstacles
interposed by nature, the lack of all roads or other guides to indicate
where the Nephites had gone, it seems out of the question to imagine
that in twenty years or so, the shiftless, unenterprising Lamanites
had accomplished such a feat. To the contrary, we believe that Nephi
and those with him traveled until they considered themselves safe,
then settled down in a spot which they deemed desirable. By and by the
Lamanites came upon them; the Nephites defended themselves as long as
they could, and when they could do so no longer they again moved to the
northward. Their early history was one of frequent wars; and as the
Lord used the Lamanites as thorns in their sides when they turned from
him, we judge for this reason, and that they were found so far north in
the days of Amaleki and Mosiah, that the savage descendants of Laman
had frequently defeated them and driven them farther and farther away
from the land of their first possession.
The inquiry will naturally arise, as a result of these suggestions:
In what portion of the South American continent lay the home
of the Nephites in the days of Mosiah? This cannot be answered
authoritatively. We are nowhere told its exact situation. Still, there
are many references in the Book of Mormon from which we can judge, to
some extent, of its location. Elder Orson Pratt suggests that it was
in the country we now call Ecuador. The writer entirely agrees with
Elder Pratt's suggestion. Other brethren have placed it considerably
farther south; but in our reading of the Book of Mormon we have found
no evidence to confirm their suppositions, but much to contradict them.
We believe that the lands occupied by the Nephites before they went
down into the land of Zarahemla were situated among the table lands or
high valleys of the Andes, much as Utah is located in the bosom of the
Rocky Mountains and parallel chains. For these reasons:
First:--They were lands rich in minerals, which all through the American
continents are found most abundantly in mountain regions. We may (so
far as mineral proximity is concerned) compare the country east of this
portion of the Andes--the unexplored, alluvial silvas of the Amazon--to
the great plains or prairies east of the Rocky Mountains. These silvas,
stretching from the Andes to the Atlantic, we regard as the great
wilderness south of Zarahemla so often spoken of in the annals of the
Judges.
Secondly, the climate of the torrid lowlands, almost directly under
the equator, would be intolerable for its heat, and deadly in its
humidity; while the country in the high valleys and table lands would
be excellently adapted to human life, especially (we may presume)
before the great upheavals and convulsions that marked the death of
the Redeemer. As the Nephites spread over the country they located in
regions where fevers were common, possibly in those parts rendered
unhealthy by the overflowing of the rivers, which, when they receded,
left large bodies of stagnant water covering the surface of the ground
for the greater portion of the year.
It is also probable that in their journeys the Nephites would follow
the most available route, rather than plunge into the dense, untrodden,
primeval forests of the wilderness; the home of all manner of savage
animals, venomous snakes and poisonous reptiles; where a road would
have to be cut every foot of the way through the most luxuriant and
gigantic tropical vegetation to be found on the face of the globe.
Therefore we regard its accessibility as another reason for believing
that the Nephites did not leave the great backbone of the continent to
descend into the unexplored depths of the region whose character they
aptly sum up in the one word, wilderness.
Our readers must not forget that there were two lands called by the
name of Nephi. The one was a limited district immediately surrounding
the city of Lehi-Nephi or Nephi. There Mosiah and the Nephites dwelt,
about two hundred years before Christ. The other land of Nephi occupied
the whole of the continent south of the great wilderness.
As this wilderness, though of great length east and west, was but a
narrow strip north and south, and its northern edge ran close to the
head waters of the river Sidon, it is evident that the land of Nephi
covered by far the greater portion of South America. Within its wide
boundaries was situated the original land of Nephi; as well as many
other lands called by various local names, just in the same way as
there are many States in these United States, all together forming one
great nation.
It is very obvious how there came to be these two lands of Nephi.
At first, the small district around the capital city comprised all
the territory occupied by the Nephites. As they spread out, whatever
valley, plain, etc., they reclaimed from the wilderness was considered
a part of that land; and thus, year by year, its borders grew wider and
wider, while for convenience sake or governmental purposes, the newly
built cities and the lands surrounding were called by varied names,
according to the wishes of the people, most frequently after the leader
of the out-going, colony or founder of the city. Thus we have a land of
Nephi within the land of Nephi; just as we have now-a-days Utah County
within the State of Utah; and the city of New York and the County of
New York within the state of New York. To distinguish the smaller land
of Nephi from the whole country, it is sometimes called the land of
Lehi-Nephi.
We have stated that the small land of Nephi was a very limited
district. We think this is easily proven. It was so limited in extent
that we are told king Noah built a tower near the temple so high that
he could stand upon the top thereof and overlook not only the land of
Lehi-Nephi where it was built, but also the land of Shilom and the land
of Shemlon, which last named land was possessed by the Lamanites. No
matter how high the tower, these lands must have been comparatively
small (or at any rate the land of Lehi-Nephi was) to have enabled a man
to overlook the whole three from the top of one building.
It was on the borders of this land, at the outer edge of its cultivated
grounds, in the forest (or thicket) of Mormon, that Alma used to
hide himself in the day-time, from the searches of the king, while
he ministered among the people when the shades of evening gave him
security. It was there he gathered the believers in his teachings,
baptized them in the waters of Mormon, and organized the Church of
Jesus Christ. From the waters of Mormon to the city of Zarahemla it was
twenty-one days' actual travel for an emigrant train.
Alma having been warned of the Lord that the armies of king Noah would
come upon his people, the latter gathered together their flocks, and
took of their grain and departed into the wilderness which divided the
lands of Nephi and Zarahemla. They fled eight days' journey into the
wilderness when they rested and commenced to build a city, which they
called Helam. Being afterwards compelled to leave this city, on account
of the persecutions of the Lamanites and Amulonites, they again took
their journey northward, and reached the homes of the main body of the
Nephites in Zarahemla in about thirteen days.
Here we have a people encumbered and delayed by flocks and herds,
heavily laden with grain, etc., making the journey (in two separate
stages) in twenty-one days. It is scarcely supposable that they
traveled in a direct line; mountains, rivers and swamps would render
the journey somewhat circuitous or winding. But even supposing that
they did advance in an almost direct line from point to point, it would
only make the distance between Nephi and Zarahemla 210 miles, if they
traveled ten miles a day; 315, if they traveled fifteen miles; and 420
if they journeyed twenty miles a day.
Our readers must decide for themselves which distance per day is the
most likely that a company, driving their flocks and herds before
them, would advance through an unexplored wilderness, full of natural
hindrances, and without roads, bridges, ferries and other helps to the
traveler.
Zarahemla was situated on the Sidon, certainly a considerable distance
from its head waters, as other lands and cities (such as Minon and
Manti) are mentioned as lying far above it. If we measure the distance
from such a point southward, either 200, 300, or 400 miles, all these
measurements will bring us into the country now called Ecuador.
We are of the opinion that the land of Lehi-Nephi was situated in one
of the higher valleys, or extensive plateaus of the Andes. In the first
place, admitting it was in Ecuador, it would lie almost immediately
under the equator, and the lowlands, as before suggested, would be
unbearable for an industrious population on account of the great heat;
as well as exceedingly unhealthy by reason of chills, fever, and like
complaints.
Again, the crops of which the Nephites raised most abundantly--barley
and wheat--are not those that flourish in a tropical climate, but can be
grown most advantageously in a temperate region, such as could be found
in these higher valleys.
It was also a land rich in mineral wealth, which is not probable would
have been the case if it had been situated among the wide-spreading
alluvial plains east of the Andes.
It is likewise spoken of as a hilly or mountainous country. The hill
north of the land of Shilom is frequently mentioned in the historical
narrative. For instance:
Ammon came to a hill, which is north of the land of Shilom (_Mosiah
vii. 5_).
King Limhi caused his guards to go to the hill which was north of
Shilom (_Mosiah vii. 16_).
King Noah erected a great tower on the hill north of the land of Shilom
(_Mosiah xi. 13_).
For another reason, the expression "up" is almost always used when
reference is made to persons going towards the land of Nephi. Not only
did they travel from Zarahemla up the Sidon and across the wilderness
to Nephi, but also _up_ from the land of Ishmael and other portions
of the land of Nephi to the city of Nephi and its surroundings. In
contradistinction to this, persons leaving Nephi went down to the land
of Zarahemla and to other places.
The only time in which the word down is used, when referring to persons
going towards Nephi, is when certain persons came down to the city from
off the hill mentioned above.
Some of our readers may object to the statement that the city of Nephi
and the city of Lehi-Nephi were one and the same place; and that the
land round about was sometimes called the land of Lehi-Nephi, and
sometimes the land of Nephi only. But we think that a careful perusal
of the record of Zeniff, in the Book of Mormon, will convince them of
the fact; especially if they will compare it with the last few verses
of the book of Omni. Zeniff in one place speaks of possessing, by
treaty with the Lamanites, the land of Lehi-Nephi (_Mosiah ix. 6_), and
a few verses later on (verse 14), he talks of the thirteenth year of
his reign in the land of Nephi.
If we mistake not, the name of Lehi-Nephi occurs only seven times
in the Book of Mormon, everywhere else the name Nephi is used when
referring to this land.
CHAPTER LXVI.
NEPHI IN THE HANDS OF THE LAMANITES--THE LANDS OF SHEMLON, SHILOM,
HELAM, AMULON, ISHMAEL, MIDDONI, JERUSALEM, ETC.
In the second generation the Nephites began to grow numerous, and
iniquity made its appearance among them. It was then that Jacob their
priest, prophesied: The time speedily cometh, that except ye repent,
they [the Lamanites] shall possess the land of your inheritance, and
the Lord God will lead away the righteous out from among you. This
prophecy was completely fulfilled, if not on previous occasions, about
300 years or so afterwards, when Mosiah, by the command of God, led the
righteous Nephites out of the land of their inheritance--the land of
Nephi--down into the land of Zarahemla.
From that time the land of Nephi was possessed and ruled by the
posterity of Laman, Lemuel and Ishmael; or by Nephite apostates, who,
with superior cunning, worked themselves on to the Lamanitish throne.
During the era that the Nephites dwelt in the land of Nephi they built
several cities. These the Lamanites eagerly took possession of when
Mosiah and his people vacated them. We are not told when and by whom
these cities were founded; such particulars, doubtless, appear on the
plates of the kings. It is only incidentally that we learn anything
regarding them; reference to them is found in the record of Zeniff's
return from Zarahemla, and re-occupancy, by treaty with the Lamanites,
of a portion of the old Nephite home.
The Lamanites of that age were a wild, ferocious, blood-thirsty and
nomadic race, who did not build cities, for the simple reason that they
had neither the inclination nor the skill. But when they found the
Nephite cities deserted by their inhabitants they immediately occupied
them. Even then, they did not enlarge or repair them, but let them fall
into gradual decay.
No sooner had the Lamanites surrendered the cities of Lehi-Nephi and
Shilom to Zeniff than his people set to work to build buildings and to
repair their walls. In the next generation king Noah caused many fine
buildings and towers to be built in both the lands of Lehi-Nephi and
Shilom.
The two cities above mentioned are the only ones directly spoken of
in the Book of Mormon up to this time. There was most probably a
city built in the contiguous land of Shemlon, which was held by the
Lamanites, but it is never mentioned by name.
We judge Shilom lay to the northward of Lehi-Nephi, and in the same
valley or plateau; otherwise it could not have been so completely
viewed from king Noah's tower, mentioned in our last chapter. Its
relative position to Lehi-Nephi appears from the fact that those who
went to or from the land of Zarahemla, generally did so by way of
Shilom; it seems to have lain in the direct route between the two
capital cities. Ammon, the Zarahemlaite, and his company entered in
that way, and Limhi and his people escaped in the same direction.
The next city that we read of is called Helam. It was located eight
days' journey from Nephi towards Zarahemla, and was founded by Alma,
the elder, and his followers, when they fled from the murderous
persecutions of king Noah. This city and the surrounding country were
called after the first man baptized by Alma in the waters of Mormon.
His name was Helam, and he doubtless was a leader among that people.
In the same direction from Nephi as Helam, and apparently adjoining
thereto, lay the land of Amulon. It was first peopled by the fugitive
priests of Noah, when they fled from the vengeance of the justly
incensed Nephites. The leader of this band of wicked men was named
Amulon, and in his honor the land was so called. The king of the
Lamanites afterwards made Amulon the tributary king or chief local
ruler over the lands of Helam and Amulon. From this we judge that they
lay side by side, their boundaries extending indefinitely into the
great wilderness.
Our next information regarding the condition of the land of Nephi is
gleaned from the history of the mission of the sons of king Mosiah to
the Lamanites in that region. This mission commenced B. C. 91, and
lasted fourteen years.
We find the Lamanites of that age considerably advanced in
civilization, many of them inhabiting populous cities. The country was
divided into several distinct kingdoms, each ruled by its own king; but
all subject to the head monarch whose court was at Nephi.
The lands specially mentioned in connection with this mission are
those of Nephi, Middoni, Ishmael, Shilom, Shemlon, Helam, Amulon and
Jerusalem.
Shilom and Shemlon we have already shown to be in the neighborhood of
Lehi-Nephi; Helam, eight days' journey for loaded teams to the north,
and Amulon not far distant therefrom. We may next inquire what can be
learned of the lands of Jerusalem, Ishmael and Middoni.
The location of the land of Jerusalem is clearly stated. It was away
joining the borders of Mormon, that is, on the other side, probably
east or north from Nephi. There, somewhere about 100 B. C., the
Lamanites, with Amulonites and other apostate Nephites, built a great
and thriving city, which they called Jerusalem, after their father's
ancient home in Judea.
There Aaron, the son of Mosiah, unsuccessfully preached the gospel.
Its apostate citizens were too sin-hardened to accept the message
he bore. This city was afterwards destroyed on account of its great
wickedness and persecution of the saints, in the terrors that attended
the crucifixion of the Savior, and waters came up in the place thereof.
A stagnant sea, akin to that which covers Sodom and Gomorrah, occupies
the place where once its proud palaces and rich synagogues stood.
The first land visited by the missionary prince, Ammon, was Ishmael;
its situation is not clearly stated. It was _down_ from Nephi. This
leads to the thought that it lay in the alluvial plains considerably
east of the Andes. It does not seem compatible with the narrative of
Ammon's mission to believe it was situated in the narrow strip of
wilderness that lay between the mountains and the Pacific Ocean. Its
relative position to other lands precludes this idea.
Near the highway that connected Ishmael and Nephi lay the land of
Middoni. This is shown by the fact that when Ammon and king Lamoni
were traveling from Ishmael towards Middoni they met Lamoni's father,
the head king of all the land, coming from Nephi. This leads to the
conclusion that the same road from Ishmael led to both Nephi and
Middoni.
Nephi is called _up_ from both these lands; we, therefore, suggest
that, like Ishmael, Middoni occupied a portion of the lower lands on
the eastern borders of the Andes, but somewhat nearer the capital city.
CHAPTER LXVII.
THE LANDS OF THE NEPHITES,
CONTINUED--ZARAHEMLA--JERSHON--ANTIONUM--MANTI--GIDEON.
As there were two lands of Nephi, the greater and the less, so, for
exactly the same reason, there were two lands of Zarahemla; the one
occupying the whole of South America, from the great wilderness, which
formed its southern border, northward to the land Bountiful; the other,
the district immediately surrounding the capital city.
That there was a Zarahemla within Zarahemla is shown by various
passages in which persons are spoken of as journeying to the land of
Zarahemla, when they were already within the borders of the greater
land of that name. For instance, Minon, on the river Sidon, is said
to have been situated above the land of Zarahemla (_Alma ii. 24_);
again, Alma took Amulek and came over to the land of Zarahemla from
Sidon (_Alma xv. 18_). While in many other places, notably where the
boundaries of the possessions of the Nephites are given, the name
Zarahemla is applied to the whole of the lands of that people, even
sometimes including Bountiful, which is generally spoken of separately.
In the days of the first Mosiah and his son, Benjamin, the greater
portion of the Nephites appear to have been located in and immediately
around the city of Zarahemla. King Benjamin, when about to resign
the royal authority into the hands of his son Mosiah, commanded him
to gather his people together, For, he adds, on the morrow I shall
proclaim unto this my people out of mine own mouth, that thou art a
king and a ruler over this people (_Mosiah i. 10_). The proclamation
was sent forth and the people were gathered in an unnumbered host;
a thing that could not have been done in so short a time had their
habitations been widely scattered over an extended territory.
In the reign of the younger Mosiah, the people stretched out in all
directions, and colonies were planted in distant regions. This vigorous
policy was continued, only on a much larger scale, during the days of
the Judges.
After carefully perusing the Book of Mormon, we suggest that the lands
or cities (which in Nephite geography appear to be frequently used
interchangeably, or one for the other), included within the borders of
the Nephites, in the days of the Judges, were:
In the extreme north, the land of Bountiful, which extended southward
from the Isthmus of Panama. On its southern frontier lay the land of
Jershon.
On the River Sidon: Zarahemla, Minon, Gideon and Manti.
In the interior, eastward of the Sidon: Antionum, Siron, and probably
Nephihah.
On the shores of the Atlantic Ocean and Caribbean Sea: Mulek,
Morianton, Lehi, Omner, Gid, Aaron and Moroni.
In the interior, west of the Sidon: Melek, Noah, Ammonihah and Sidom.
Between the upper waters of the Sidon and the Pacific Ocean, or in the
extreme south-west: Cumeni, Antiparah, Judea and Zeezrom.
Besides the above the following cities are mentioned, but only
in connection with their destruction at the time of the terrible
convulsions that marked the sacrifice at Jerusalem of the world's
Redeemer:
The great city of Moronihah, covered with earth.
Laman, Gad, Josh and Kishkumen, burned with fire.
Gilgal, Gadiandi, Gadiomnah, Jacob and Gimgimno, sunk in the depths of
the earth; and
Onihah and Mocum, in whose place waters came up.
We imagine from the names, that some of the above were built by the
Lamanites or Gadianton robbers. But this is simply a conjecture, as the
sacred record is entirely silent on the point.
We will now very briefly examine, one by one, some of the more
important divisions of the country.
JERSHON.--This was the name given to the regions set apart by the
Nephites (B.C. 78), as the home of the Ammonites, or Christian
Lamanites. It was situated far to the north, and was evidently chosen
for the reason that the strength of the Nephite nation might lie
between the fugitives and their former countrymen, the Lamanites,
who then thirsted for their blood. It was bounded by the Caribbean
Sea and the land Bountiful on the north and east, and by the land of
Antionum on the south. Its western boundary is not defined, but we are
inclined to believe, from the context, that it was the river Sidon. Its
geographical situation is partly described in _Alma xxvii. 22_, thus:
We [the Nephites] will give up the land of Jershon, which is on the
east by the sea, which joins the land Bountiful, which is on the south
of the land Bountiful. With regard to its southern boundary, _Alma
xxxi. 3_ (which we shall hereafter quote), states that Antionum lay to
the south of it.
ANTIONUM, the land where the Zoramite apostates gathered (B. C. 75),
was an extensive and thinly settled region, extending from the land
of Jershon to the great southern wilderness. Its boundaries are thus
defined (_Alma xxxi. 3_): Antionum, which was east of the land of
Zarahemla, which lay nearly bordering upon the sea shore, which was
south of the land of Jershon, which also bordered upon the wilderness
south. By this we understand that it stretched north from the great
wilderness, which passed by the head of the Sidon, almost to the
Atlantic Ocean; that its western boundary was the land of Zarahemla,
and Jershon its northern limit. Nothing is said of its eastern borders,
for the simple reason that at the time this passage was originally
written, the country east was yet uninhabited, except possibly by
a few wandering Lamanites. At its extreme southern or southeastern
corner, "among the borders of the Lamanites" of the wilderness, was the
outlaying land of Siron. This place is mentioned but once in the Book
of Mormon (_Alma xxxix. 3_).
MANTI.--During the days of the republic, Manti was a district of
great importance to the Nephites. It was situated contiguous to the
wilderness at the head waters of the Sidon (_Alma xvi. 6_), and lay on
the line of march generally taken by the armies of the Lamanites when
they invaded Zarahemla. Its exact boundaries are not defined; indeed,
it is altogether probable that they varied considerably at different
periods of Nephite history. However, it is evident that it was the most
southerly of all the lands inhabited by the Nephites, in the western
half of the South American continent, after they had moved from the
land of Nephi.
GIDEON.--In a valley on the east of the Sidon was built, during the
early days of the republic, an important city, which was named after
the martyr Gideon. The valley itself was also known by the same name,
and is frequently called the land of Gideon, for we find no evidence to
lead to the conclusion that the land extended beyond the valley. Nearly
all that we know of this region is contained in a single passage (_Alma
vi. 7_), which states that Alma left Zarahemla and went over upon the
east of the river Sidon, into the valley of Gideon, there having been a
city built which was called the city of Gideon, which was in the valley
that was called Gideon, being called after the man who was slain by the
hand of Nehor with the sword.
From the references in the historical narrative we incline to the
opinion that this valley lay either directly east, or somewhat to
the south of the city of Zarahemla. Travelers coming from the north
are never mentioned as passing through it on their way to Zarahemla,
without they had a purpose in so doing, as in the case where Moroni
marched from the north-east to the relief of chief judge Pahoran (_Alma
lxvii._)
CHAPTER LXVIII.
LANDS OF THE NEPHITES, CONTINUED--MINON--MELEK--AMMONIHAH--
NOAH--SIDOM--AARON--LEHI--MULEK--BOUNTIFUL--THE SOUTH-WEST BORDER.
Minon is mentioned but once in the Book of Mormon. Its location is then
directly stated. It is spoken of as the land of Minon, above the land
of Zarahemla, in the course of the land of Nephi (_Alma ii. 24_). Elder
Orson Pratt, in a note to this chapter, places Minon about two days'
journey south of the city Zarahemla. This is the obvious conclusion to
be drawn from the details contained in the chapter; from these details
and the above quotation, we also judge it to have been on the western
banks of the Sidon, and in the direct road between Nephi and Zarahemla.
At this date (B. C. 91) it was inhabited by an agricultural population,
who, at the approach of the Lamanites, fled before them into the
capital city.
As the course of the river Sidon was from south to north, it is but
reasonable to conclude that when the words above and below are used,
when reference is made to places on its banks or in its neighborhood,
that above means south and below, north. This is a very common mode of
expression in such cases.
MELEK.--The boundaries of this land are very indistinctly stated by the
inspired writer of the Book of Alma, for it is in that book alone that
it is mentioned. However, two things are positively stated (chapter
_viii._), namely, that it was west of the river Sidon, and that it
extended westward as far as the narrow strip of wilderness which ran
north and south between the mountains and Pacific Ocean. We imagine
that its eastern borders touched the land of Zarahemla and from thence
it stretched out as far as the country proved habitable, as it appears
to have had a large population, judging from the account given of
Alma's ministrations (B. C. 82). That it embraced a large district of
country is proven by the fact that when Alma had finished his labors
in the city of Melek, he traveled three days' journey on the north of
the land of Melek before he came to the city of Ammonihah (_Alma viii.
6_). In later years, when it was considered unsafe for the Ammonites
to remain longer in Jershon they were removed to Melek, the proximity
of which to Zarahemla, as well as its remoteness from the lands of the
Lamanites, rendered it admirably adapted as a place of safety for that
persecuted people.
AMMONIHAH.--When Alma had made the three days' journey spoken of above,
he reached Ammonihah the country around which city was called by
the same name. From the text of the passage some conclude that Alma
traveled northward from Melek, but to us it conveys the idea that
the prophet journeyed three days westward along or near the northern
boundary of that land. We are confirmed in this opinion by the
statement made in another place regarding Ammonihah's proximity to that
portion of the wilderness which ran along the sea shore (_Alma xxii.
27_). In Alma (_xvi. 2_), it is stated: The armies of the Lamanites had
come in upon the wilderness side, unto the borders of the land, even
into the city of Ammonihah. If Ammonihah had been situated three days'
journey north of Melek, we suggest that it could not have been near
that portion of the wilderness which the Lamanites so easily reached
without discovery; for a march due north would have taken them close
to, or actually through the lands of Minon, Noah, Melek and Zarahemla,
the most thickly populated portions of the country; or, to have avoided
these, they must have taken a circuitous route of immense length and
great danger. Then when they attempted to retire, their retreat, owing
to their great distance from Nephi, would have most assuredly been cut
off, as was the case with the Lamanite general Coriantumr under these
conditions.
NOAH.--Of this land we simply know two things: First, that it was west
of the Sidon; second, that it was not far distant from Ammonihah and
Melek.
SIDOM is only mentioned in the 15th chapter of Alma. When the
persecuted members of the true church were driven out of Ammonihah by
its vicious citizens, they fled to Sidom. It is not supposable that
these persecuted people were in a condition to travel far. They would
necessarily gather to the first available place of refuge. It is,
therefore, reasonable to conclude that Sidom was not far distant from
Ammonihah.
AARON.--When Alma was first cast out of Ammonihah he turned his face
towards a city called Aaron (_Alma viii. 13_). It is natural to
suppose that Aaron was not far distant from Ammonihah; at any rate,
not on the other side of the continent. Yet the only other time when
a city called Aaron is referred to, it is spoken of as adjoining
the land of Moroni, which was the frontier district in the extreme
south-east of the lands possessed by the Nephites. Our only way out of
this difficulty is to suggest that there were two cities called Aaron;
not at all an unlikely thing when we reflect how important a personage
Aaron, the son of Mosiah, was among his people. When chosen to be
king he declined this great honor, and the republic was established.
It requires no stretch of the imagination to believe that a free
and grateful people would name more than one city in honor of this
self-denying prince. When we consider how many places there are in the
United States called Washington, Lincoln, etc., our only wonder is that
we do not find more than two cities called Aaron.
This same difficulty exists with regard to NEPHIHAH. We fancy there
were also two cities of this name; one situated on the southern
frontier, some distance east of Manti and the Sidon (_Alma lvi. 25_);
the other on the Atlantic sea-board, north of Moroni (_Alma l. 14_). Of
this latter city it is written that in the year B. C. 72 the Nephites
began a foundation for a city between the city of Moroni and the city
of Aaron, joining the city of Aaron and Moroni, and they called the
name of the city or land, Nephihah. This is the region again referred
to in chapters 51, 59 and 62 of the Book of Alma. Elder Orson Pratt,
in a foot note to chapter 56, draws attention to the fact that the
Nephihah there mentioned is not the one spoken of in the other chapters.
THE ATLANTIC SEA-BOARD.--It appears, though it is not altogether
certain, that the lands and cities of the Nephites on the Atlantic
sea-board were situated in the following order, commencing at the
north: Mulek, Gid, Omner, Morianton, Lehi, Aaron, Nephihah and Moroni
(_Alma li. 26_).
MORONI was situated by the seashore, on the borders of the great
wilderness, being the farthest from the city of Zarahemla of all the
settlements of the Nephites in the south-east. Or, to use the language
of the inspired historian, it was by the east sea; and it was on the
south by the land of the possessions of the Lamanites (_Alma l. 13_).
As the wilderness ran in a straight line from east to west, and the
Sidon arose near its northern border, on which border Moroni was also
situated, if the convulsions at the time of the crucifixion of our Lord
did not so alter the face of the country as to change the locality
where this river took its rise, then Moroni was in the country now
called Guiana, or in the extreme north of Brazil. The city Moroni now
lies covered by the waters of the Atlantic (_III. Nephi viii. 9_). In
Guiana, there is a river still called Moroni, or, as it is generally
printed on the maps, Maroni or Marony. There is also a river Morona in
Ecuador.
LEHI.--The land of Lehi on the Atlantic coast must not be confounded
with the whole of South America, also called the land of Lehi by the
Nephites. This lesser land of Lehi was the district surrounding the
city of Lehi, and immediately adjoining the land of Morianton, whose
people indeed claimed, though unjustly, a portion of its territory.
MULEK was the most northern of the settlements of the Nephites south of
the land Bountiful, close to the borders of which it was built. It is
positively stated to have been located on the east sea (_Alma li. 26_);
west of it was a wilderness, or uninhabited region (_Alma lii. 22_).
BOUNTIFUL.--We believe that there is an idea held by some that the city
Bountiful was situated on the Pacific shore. This opinion we think is
not warranted by any statement in the Book of Mormon. Mulek, as we
have already shown, was on the Atlantic, or east sea; Bountiful was
northward of Mulek. When Teancum retreated before the hosts of the
Lamanites, who poured out of the city of Mulek to capture his small
force, he began to retreat down by _the sea shore northward_ (_Alma
lii. 23_). This course brought him to Bountiful. From the details
contained in this chapter we opine that he and his soldiers reached
that city on the same day that they started from outside of Mulek.
Now, unless the configuration of the coast line has been entirely
and completely changed, no march of one day, or indeed of any length
of time along "the sea shore northward" would bring a person to the
Pacific Ocean. Our only conclusion can be that Bountiful was situated
on the sea shore on the eastern side of the Isthmus, if on the Isthmus
at all. Other passages than the one above show that Mulek and Bountiful
lay in close proximity.
We fancy the reason why some suppose that the city Bountiful lay on
the west coast is because Hagoth built his ship yards there. But the
record does not say he built them in or near the city Bountiful. What
is stated is that Hagoth went forth and built him an exceedingly large
ship, on the borders of the land Bountiful, by the land Desolation, and
launched it forth into the west sea, by the narrow neck of land which
led into the wilderness northward (_Alma liii. 5_). This narrow neck of
land was the dividing line between the land Desolation on the north,
and the land Bountiful on the south. We think it is evident, from the
above, that the city Bountiful and Hagoth's settlement lay on opposite
sides of the Isthmus, the first, on the east near Mulek, the second, in
the north-west near Desolation.
Before the land Bountiful was settled by the Nephites, it was a
wilderness filled with all manner of wild animals of every kind; a part
of which had come from the land northward for food (_Alma xxii. 31_).
But the Nephites, to prevent the Lamanites creeping up through the
wilderness along the coasts, and thus gaining a foothold in the land
northward, at as early a date as possible inhabited the land Bountiful,
even from the east to the west sea (_Alma xxii. 33_).
The city called Bountiful is not mentioned until B. C. 64 (_Alma
lii_), though the land of that name is frequently referred to at
earlier dates.
THE SOUTH-WEST BORDER.--All we know of the cities and lands in the
south-west is contained in Helaman's report to Moroni of the military
operations in that department (_Alma lvi, lviii_). Four cities are
mentioned west of Manti: Judea, Antiparah, Zeezrom and Cumeni. Of
these, Antiparah appears to have been situated nearer the coast than
Judea, while there was yet another city still nearer the ocean, and
apparently to the north of Antiparah. But we can simply guess at their
relative positions, no positive information being given us.
Besides the foregoing there was a land called DESOLATION. Before the
time of the Nephites it was thickly inhabited by the Jaredites. In the
days of the latter people Bountiful formed its southern border. The two
lands apparently joined at the Isthmus. At first, like most frontier
districts, it extended indefinitely into the uninhabited regions. When
other lands were colonized its boundaries became more definitely fixed.
It is generally supposed to have embraced within its borders the region
known to moderns as Central America. Its capital was a city of the same
name probably built in later years, as it is never mentioned but by
Mormon in the account of the long series of wars in which he took so
prominent a part.
CHAPTER LXIX.
THE LANDS OF ANTUM, TEANCUM, JOSHUA, DAVID, ETC.--CUMORAH--THE HILLS
OF THE NEPHITES--THE RIVER SIDON.
In the history of the final wars between the Nephites and Lamanites we
find lands and cities mentioned that are nowhere else spoken of. It is
presumable that most of them were built during the blest sabbatic era
that followed the visit of the Redeemer. The greater portion of these
places were situated in North America, but the exact locality can in
scarcely any instance be determined. Among those named are the lands or
cities of Antum, Angola, David, Joshua, Jashon, Shem, Teancum, Boaz,
Jordon, Cumorah, Sherrizah and Moriantum.
ANTUM.--A land of North America in which was situated a hill called
Shim. In this hill Ammaron deposited the sacred records. Mormon
afterwards, by Ammaron's direction, obtained the plates of Nephi from
this hiding place and continued the record thereon. The land of Jashon
appears to have bordered on the land of Antum; as the city of Jashon is
said to have been near the land where Ammaron deposited the records.
The city of TEANCUM was situated by the sea shore near to, and
apparently north of, the city Desolation.
The land of JOSHUA was on the borders west by the sea shore, but
whether in the northern or southern continent is not clear.
The land of DAVID appears to have been located between Angola and
Joshua.
One of the most noted places in ancient American history was the
land in which was situated the hill known to the Jaredites as Ramah
and to the Nephites as Cumorah. In its vicinity two great races were
exterminated; for it was there that the last battles were fought in the
history of both peoples. There also the sacred records of the Nephites
found their final resting place. When iniquity began to increase in
their midst Ammaron hid the holy things in the hill Shim (A.C. 321).
About fifty-five years after (say in A.C. 376) Mormon, seeing that
his people were fast melting away before the Lamanites, and fearing
that the latter would get possession of the records and destroy them,
removed all that had been placed in his care by Ammaron, and afterwards
hid up in the hill Cumorah all that had been entrusted to him by the
hands of the Lord, save the few plates which he gave to his son Moroni.
Moroni afterwards concealed the treasures committed to his keeping
in the same hill, where they remained until they were, by heaven's
permission, exhumed and translated by the Prophet Joseph Smith for our
edification. We presume all our readers are acquainted with the fact
that this hill is situated about three or four miles from Palmyra, in
the state of New York.
Besides Cumorah, several other hills come prominently to the foreground
in Nephite history. There were the hills Riplah and Amnihu, near the
river Sidon, in the neighborhood of which desperate battles were fought
in the days of Alma, resulting, in both instances, in victory to the
hosts of the Nephites. Again there was the hill Manti. It also was near
the Sidon; on its top Nehor was executed for the murder of the aged
Gideon. Then there was Mount Antipas on whose summit Lehonti and the
recalcitrant Lamanites gathered when they refused to give heed to their
king's war proclamation. It was situated somewhere within the borders
of the Lamanites, near Onidah, the place of arms. There was also a
hill Onidah in the land of Antionum, upon which Alma preached to the
Zoramite apostates.
When perusing the Book of Mormon we have sometimes inclined to the
opinion that before the time of the crucifixion of Christ the Andes and
other ranges of mountains existed in a much more modified form than at
present. We have been led to this conclusion from the fact that no high
mountains or stretches of rugged mountain country such as at present
exist in Chili, Peru, Ecuador and the United States of Columbia, are
suggested by the narrative. Individual hills such as we have drawn
attention to, are occasionally mentioned, showing that the country was
of diversified altitude; but we have little or nothing to lead our
minds to the contemplation of the stupendous peaks and everlasting
hills that characterize this region now-a-days. It is also somewhat
singular that no reference is made to any rivers in the regions where
the Orinoco and Amazon now course in their vast volume to the Atlantic.
Our only answer is that the Book of Mormon is primarily a religious
record, that the geographical and topographical references are only
incidental, and consequently no special importance can be placed on
what is not mentioned. Perhaps, also, these rivers, as suggested in the
case of the Sidon, ran in different channels, and possibly with a less
volume of water then than now.
One of the most important places in Nephite history, for four or five
hundred years, was the river Sidon. It was their great highway, more to
them than the Mississippi is to this country or the Thames to England.
Along its banks were situated their capital and other prominent cities.
Its valleys were the most densely populated portions of the land. It
was also the grand trunk road to the land of Nephi, and adown its
banks poured the hosts of the dark skinned invaders when they forced
their way into the land of Zarahemla. To tell all that took place on
its borders would be to rewrite the history of the Judges, and to
include much of the annals of the kings and the story of the Messianic
dispensation.
As stated in other places in this book it is understood that the Sidon
of the Nephites is the Magdalena of today; but it is open to question
if its course was not considerably changed during the convulsions that
attended the death of the Savior. We incline to the opinion that in the
ages before those terrible upheavals of the lands the Sidon was a far
nobler, more placid river than the Magdalena is now. Nor do we think it
emptied into the ocean at the same spot as at present. The coast line,
we believe, has much changed and with that change the point of outflow
of this river has been moved.
While journeying on their way through Arabia, Lehi and his party gave
such names to the localities they passed or at which they rested as
they pleased. The Red Sea is the only place we can distinguish by
the name given to it. At their first temporary abiding place on its
borders, Lehi, in honor of his elder sons, called the valley where they
camped the valley of Lemuel, and the river that coursed through it the
river Laman. As they proceeded on their journey we read of Shazer,
Nahom, and Bountiful. The last named must not be confounded with the
Bountiful in the northern part of South America where the Savior, more
than six hundred years afterward, appeared and taught the Nephites.
It was a portion of Arabia Felix, or Arabia the happy, so called in
contradistinction to Arabia the stony and Arabia the desert, on account
of its abundant productiveness and great fertility. It was in this
blessed region, on the shore of the Arabian sea, that Nephi built the
ship that carried the colony to the promised land. To the sea itself
they gave the name of Irreantum, meaning many waters.
The course traveled by Lehi and his people has been revealed with
some detail. The Prophet Joseph Smith states: They traveled nearly a
south-south-east direction until they came to the nineteenth degree of
north latitude; then, nearly east to the sea of Arabia; then sailed in
a south-east direction, and landed on the continent of South America,
in Chili, thirty degrees south latitude.
With regard to the course of Mulek and his company we are left entirely
in the dark; all we are told is that they landed in the northern
continent. There is an understanding among the Latter-day Saints that
this party traveled westward from Jerusalem. Some think they went
first to Egypt under the guidance of the Prophet Jeremiah; then by the
Mediterranean Sea either to Spain or Morocco, thence by ship across the
Atlantic. Others fancy they went direct by ship from Palestine.
Reference is made in the Book of Mormon to many lands, places and
cities on the eastern continent. Among the best known lands mentioned
are Assyria, Babylon, Egypt, Ophir, Cush, Elam, Syria, Bashan, Galilee,
Samaria, Palestina, Edom and Moab. Among cities--Jerusalem, Nazareth,
Damascus, Sodom and Gomorrah;--of mountains Sinai, Horeb and Lebanon;
the Red or Egyptian sea; and of peoples--the Medes, Chaldees, Midianites
and Arabians.
CHAPTER LXX.
RELIGION OF THE NEPHITES--IT IS STATED BY NEPHI--THE PRIESTHOOD
AND ORDINANCES THEREOF--BAPTISM--CONFIRMATION--ORDINATION--THE
SACRAMENT--SPIRITUAL GIFTS.
The religion of the Nephites was the gospel of our Lord and Savior
Jesus Christ. It embraced, before his advent, those offerings and
sacrifices typical of his life and death, the observance of which was
enjoined upon the house of Israel by the law of Moses. As soon as he
was offered upon the cross at Calvary these sacrifices ceased, as the
law was fulfilled and its intent and purpose was accomplished.
Nephi epitomizes the religious faith of his people in the following
graphic and comprehensive language:
For we labor diligently to write, to persuade our children, and also
our brethren, to believe in Christ, and to be reconciled to God; for we
know that it is by grace that we are saved, after all we can do.
And notwithstanding we believe in Christ, we keep the law of Moses, and
look forward with steadfastness unto Christ, until the law shall be
fulfilled;
For, for this end was the law given; wherefore the law hath become dead
unto us, and we are made alive in Christ, because of our faith; yet we
keep the law because of the commandments:
And we talk of Christ, we rejoice in Christ, we preach of Christ, we
prophesy of Christ, and we write according to our prophecies, that our
children may know to what source they may look for a remission of their
sins.
Wherefore, we speak concerning the law, that our children may know the
deadness of the law; and they, by knowing the deadness of the law, may
look forward unto that life which is in Christ, and know for what end
the law was given. And after the law was fulfilled in Christ, that they
need not harden their hearts against him, when the law ought to be done
away.
Here are a hundred sermons in a few sentences, and every sentence is
pregnant with the force and glory of God's eternal truth. Again, how
concisely the plan of salvation is explained in the following passages:
O how great the holiness of our God! For he knoweth all things, and
there is not anything, save he knows it.
And he cometh into the world that he may save all men, if they will
hearken unto his voice; for behold, he suffereth the pains of all men;
yea, the pains of every living creature, both men, women, and children,
who belong to the family of Adam.
And he suffereth this, that the resurrection might pass upon all men,
that all might stand before him at the great and judgment day.
And he commandeth all men that they must repent, and be baptized in his
name, having perfect faith in the Holy One of Israel, or they cannot be
saved in the kingdom of God.
And if they will not repent and believe in his name, and be baptized in
his name, and endure to the end, they must be damned; for the Lord God,
the Holy One of Israel, has spoken it.
The priesthood of the Nephites was the same as ours. We read of
High Priests, Elders, Priests and Teachers, in their church, but
Evangelists, Bishops and Deacons are not mentioned. They also had
numerous Prophets minister to them the pleasing or awful word of God,
as their condition warranted or their lives deserved. But the spirit
of prophecy is not confined to any particular grade of the priesthood,
those holding none of its powers being frequently endowed with this
most precious gift.
The Twelve special witnesses whom Jesus chose on this continent, of
whom Nephi was the first, are never called apostles in the Book of
Mormon, but always disciples; the word apostles is only used in that
book when applied to the Twelve who ministered with the Savior in the
land of Jerusalem.
The Nephite church when fully organized in the ages before the visit
of the Redeemer, was always presided over by a High Priest. He held to
them the keys of the Holy Priesthood. Whether these keys remained with
the Nephites at all times is doubtful. But many of their presidents
were undoubtedly thus empowered. The Lord made covenant with Nephi, the
son of Helaman, with his own voice as follows:
Blessed art thou, Nephi, for those things which thou hast done; for I
have beheld how thou hast with unwearyingness declared the word which I
have given unto thee, unto this people. And thou hast not feared them,
and hast not sought thine own life, but have sought my will, and to
keep my commandments.
And now because thou hast done this with such unwearyingness, behold,
I will bless thee forever; and I will make thee mighty in word and in
deed, in faith and in works; yea, even that all things shall be done
unto thee according to thy word, for thou shalt not ask that which is
contrary to my will.
Behold, thou art Nephi, and I am God. Behold, I declare it unto thee
in the presence of mine angels, that ye shall have power over this
people, and shall smite the earth with famine, and with pestilence, and
destruction, according to the wickedness of this people.
Behold, I give unto you power, that whatsoever ye shall seal on earth,
shall be sealed in heaven; and whatsoever ye shall loose on earth,
shall be loosed in heaven; and thus shall ye have power among this
people.
And thus, if ye shall say unto this temple, it shall be rent in twain,
it shall be done.
And if ye shall say unto this mountain, be thou cast down and become
smooth, it shall be done.
And behold, if ye shall say, that God shall smite this people, it shall
come to pass.
And now behold, I command you that ye shall go and declare unto this
people, That thus saith the Lord God, who is the Almighty, except ye
repent ye shall be smitten even unto destruction.
What greater powers than these has God ever given to man?
The churches in the various lands or districts appear to have each been
presided over locally by a High Priest, as the different stakes of Zion
are in these days. In this and other respects a close resemblance can
be perceived between the organization and government of the ancient
Nephite church and the Church of Jesus Christ of Latter-day Saints.
As an example of these local High Priests we refer to the case of
Ammon, the son of king Mosiah, who held this office among the Christian
Lamanites in the land of Jershon at the time that Alma was the
presiding High Priest over the whole church.
The duties, responsibilities and powers of the various orders of the
priesthood were evidently identical with those possessed by the same
officers in the church of God in these latter days. Were we arguing
from a doctrinal standpoint we should claim that this must necessarily
be so because of the unity of the church of the Lamb in all ages; but
we are now simply affirming that which appears from the statements,
historical and otherwise, that are to be found in the Book of Mormon.
The fact of this identity of duties and powers is apparent in the
instructions which are recorded as being given regarding the ordinance
of baptism, the bestowal of the Holy Ghost, the administrations of the
Sacrament of the Lord's supper, the ordination of Priests and Teachers,
etc.
Not only was the priesthood identical but the ordinances of the church
were the same. The same words were spoken in the baptism of converts
as are used now. The same mode of baptism was observed. The same
persons--the penitent believers--were baptized. The baptism of little
children was forbidden in the most energetic language.[24] When Jesus
instructed his disciples on the subject of baptism he said: On this
wise shall ye baptize; and there shall be no disputations among you.
Verily I say unto you, that whoso repenteth of his sins through your
words, and desireth to be baptized in my name, on this wise shall ye
baptize them: behold, ye shall go down and stand in the water, and in
my name shall ye baptize them.
And now behold, these are the words which ye shall say, calling them by
name, saying,
Having authority given me of Jesus Christ, I baptize you in the name of
the Father, and of the Son, and of the Holy Ghost. Amen.
And then shall ye immerse them in the water, and come forth again out
of the water.
The words spoken by the Elder or Priest who blessed the bread or the
wine in the administration of the sacrament, were word for word,
identical with those that we use; and the officers who officiated in
the blessing of the emblems, Elders and Priests, were the same.
In ordinations to the priesthood a similar form was employed to that
used in this dispensation, and men were ordained to the same calling.
It is written:
The manner which the disciples, who were called the Elders of the
church, ordained Priests and Teachers.
After they had prayed unto the Father in the name of Christ, they laid
their hands upon them, and said,
In the name of Jesus Christ I ordain you to be a Priest: (or, if he
be a Teacher, I ordain you to be a Teacher,) to preach repentance and
remission of sins through Jesus Christ, by the endurance of faith on
his name to the end. Amen.
It must be remembered that their various ordinances, so far as we have
the record, were all performed in the name of Jesus Christ, except that
of baptism, which was done in the name of the Father, Son and Holy
Ghost.
With regard to the manner of conducting their meetings we are told, And
their meeting were conducted by the church, after the manner of the
workings of the Spirit, and by the power of the Holy Ghost; for as the
power of the Holy Ghost led them whether to preach, or exhort, or to
pray, or to supplicate, or to sing, even so it was done.
The same parallel between the two churches can also be found when we
consider the subject of spiritual gifts. The Savior, when giving his
charge to the Twelve Nephite disciples, said: Go ye into all the world,
and preach the gospel to every creature.
And he that believeth and is baptized, shall be saved, but he that
believeth not, shall be damned.
And these signs shall follow them that believe; in my name they shall
cast out devils; they shall speak with new tongues; they shall take up
serpents; and if they drink any deadly thing, it shall not hurt them,
they shall lay hands on the sick and they shall recover.
And whosoever shall believe in my name, doubting nothing, unto him will
I confirm all my words, even unto the ends of the earth.
Moroni, treating on this same subject, states:
For behold, to one is given by the Spirit of God, that he may teach the
word of wisdom;
And to another, that he may teach the word of knowledge by the same
Spirit;
And to another, exceeding great faith; and to another, the gifts of
healing by the same Spirit.
And again, to another, that he may work mighty miracles;
And again, to another, that he may prophesy concerning all things;
And again, to another, the beholding of angels and ministering spirits;
And again, to another, all kinds of tongues;
And again, to another, the interpretation of languages and of divers
kinds of tongues.
And all these gifts come by the power of Christ; and they come unto
every man severally, according as he will.
And I would exhort you, my beloved brethren, that ye remember that
every good gift cometh of Christ.
From these two quotations all can perceive that the gifts of the Spirit
were the same in the Nephite church as among the ancient saints in
Jerusalem and the people of God in these days.
FOOTNOTE:
[24] And their little children need no repentance, neither baptism.
Behold, baptism is unto repentance to the fulfilling the commandments
unto the remission of sins.
Little children cannot repent; wherefore it is awful wickedness to
deny the pure mercies of God unto them, for they are all alive in him
because of his mercy.
And he that saith, That little children need baptism, denieth the
mercies of Christ, and setteth at naught the atonement of him and the
power of his redemption.--MORMON.
CHAPTER LXXI.
MIRACLES AMONG THE NEPHITES--THE MIRACLES OF CHRIST--JOHN AND THE
THREE NEPHITES--TRANSLATIONS.
The subject of spiritual gifts leads us to the kindred one of miracles.
The Book of Mormon teaches in very strong language that God is a God of
miracles. Were it not so he would cease to be an unchangeable Being. He
would be a partial God, blessing one people more than another.
Such is the teaching of the Book of Mormon on this point; and we find
in the history of the Nephite people many remarkable manifestations of
the marvelous power of God, either shown through the instrumentality
of his acknowledged servants, or by the direct interposition of divine
power.
Some of the miracles recorded in the annals of the Nephites bear a
strong resemblance to others narrated in the Bible. There is nothing
extraordinary in this: it is altogether reasonable to believe that in
the healing of the sick, for instance, there would be incidents in
common in many cases. Nor are the miracles of the Book of Mormon any
more difficult of belief than those of the Bible. In fact, we are of
the opinion that had the people of this dispensation been taught as
persistently to believe the Book of Mormon as they have the Bible,
the miracles of the first-named book would require less faith or
explanation than some found in the latter.
The miracles of the Book of Mormon consist largely in the healing of
the sick, the deliverance of God's servants, and the punishment of the
wicked. Some of them are given in great detail, others are referred
to in the most meagre language. Among those of which we have spoken
at length in earlier portions of this work are the judgments that
came upon the impious anti-Christs Sherem[25] and Korihor:[26] the
deliverance of Alma and Amulek from the prison in Ammonihah;[27] the
restoration of the lawyer Zeezrom to health;[28] the deliverance of
Nephi and Lehi; and the baptism with fire and the Holy Ghost of the
Lamanites in the prison in the city of Lehi-Nephi;[29] the famine
caused and terminated by Nephi's prayer;[30] and the wonders that
attended the ministrations of Ammon and his brethren during their
mission among the Lamanites.[31] Of these we shall make no further
mention. Nor shall we again review the miraculous signs and wonders
that attended the earthly birth[32] and death[33] of the Messiah.
Neither do we think it necessary to take more than a passing glance at
the miracles performed by Christ during his visits to the Nephites and
the other wonders that glorified those days. But we will now refer, at
slightly great length, to a few miraculous circumstances that do not
come so prominently into view in the historical narrative.
In the Book of Alma reference is made to an occurrence which reminds
us strongly of Daniel at the court of king Belshazzar. What is said
is very brief and leaves the reader in entire darkness as to when and
where the event took place. But from the context we are led to the
conclusion that it took place in the land of Nephi, and certainly
not later than the days of the first Mosiah. The Prophet Amulek, in
the opening of his address to his fellow citizens of Ammonihah, to
prove his standing in their midst, refers to his ancestry. Among
his forefathers was one Aminadi, a Nephite, who interpreted certain
writing, written by the finger of God upon the walls of a temple.
Nothing more is told us of this exceedingly interesting and important
event, and we are left to conjecture as to what circumstances led
to this divine interposition, and whether the words so miraculously
written were of instruction, comfort or reproof (_Alma x. 2._)
The raising of Timothy to life by his brother Nephi after he had been
stoned to death, is another miraculous circumstance which is only
casually mentioned. Both these brothers were afterwards chosen by
Jesus among the Twelve whom he selected as his disciples. The raising
of the dead in the name of Christ manifested how great must have been
the power with heaven possessed by this Nephi, as it was doubtless
by others of his family--notably his father--before the time of the
ministration of the Savior to this people.
The miracles that attended the ministry of the Savior on this land
were, many of them, of the same character as the wondrous works he
performed among the Jews; only frequently more marvelous and more
glorious, on account of the greater faith of the Nephites. He healed
the sick, cast out devils, raised the dead in Bountiful as he did
in Judea and Galilee. But there were other manifestations that were
somewhat different; that, so far as the record goes, were entirely
dissimilar. In the land of Jerusalem Jesus miraculously fed five
thousand by increasing the store of loaves and fishes that had
been provided; in Bountiful he administered the emblems of his body
and blood when neither the disciples nor the multitude had brought
either bread or wine. Angels ministered to men during his labors
among the Jews; they did so more abundantly during his visits to the
Nephites. Again, though we are told in the Bible of the holy Redeemer
blessing little children, we nowhere read therein of the glorious
manifestations, the outpouring of the Spirit, the ministry of the
angels, the baptism of fire that took place when the risen Redeemer
condescended to bless the little ones of the Nephites.
Great were the wonders that attended the labors of the three Nephite
disciples who were to tarry on earth unto the end. Death had no power
over them; they passed through the most terrible ordeals unhurt. Swords
would not slay them; fire would not burn them; savage beasts would not
harm them; prisons could not hold them; chains could not bind them;
the grave could not entomb them; the earth would not conceal them. No
matter how much they were abused or maltreated they triumphed over all
their persecutors.
The age in which the three ministered was a peculiar one. Under
ordinary circumstances the superhuman powers shown by them would have
brought the wicked to repentance. But the happy age of peace and
innocence that had followed the Savior's ministry was fast passing
away; the people were hardening their hearts; they were relapsing
into iniquity with their eyes open; they were sinning knowingly and
understandingly. Angels from heaven would not have converted them; they
had given themselves up to Satan, and every manifestation of the power
of God in behalf of his servants only made them more angry, and more
determined upon the destruction of those who sounded in their ears the
unwelcome message of divine wrath. The hurricane might demolish the
dungeon; the earthquake overthrow the walls of the prison; the earth
refuse to close when the disciples were cast into it; these protests
of nature simply caused their hardened hearts to conjure up fresh
methods of torture and devise new means to destroy those whom they so
intensely, and yet so unwarrantably, hated. But they ever failed; the
three Nephites still live.
Of what change passed upon John, the Apostle, or how it was brought
about that he should not taste of death, we are not told; but so far as
the three Nephites are concerned we are informed that they were caught
up into heaven, and there experienced a change that is not explained;
and that they there saw and heard unspeakable things. Mormon, writing
about them, says:
And now behold, as I spake concerning those whom the Lord had chosen,
yea, even three who were caught up into the heavens, that I knew not
whether they were cleansed from mortality to immortality.
But, behold, since I wrote, I have inquired of the Lord, and he hath
made it manifest unto me, that there must needs be a change wrought
upon their bodies, or else it needs be that they must taste of death;
Therefore that they might not taste of death, there was a change
wrought upon their bodies, that they might not suffer pain or sorrow,
save it were for the sins of the world.
Now this change was not equal to that which should take place at the
last day; but there was a change wrought upon them, insomuch that Satan
could have no power over them, that he could not tempt them, and they
were sanctified in the flesh, that they were holy, and that the powers
of the earth could not hold them;
And in this state they were to remain until the judgment day of Christ;
and at that day they were to receive a greater change, and to be
received into the kingdom of the Father to go no more out, but to dwell
with God eternally in the heavens.
In the Bible we read of two men who lived before the Savior's
advent--Moses and Elijah--who did not taste of death; we also read in the
Book of Mormon of two--Alma and Nephi--who were translated.
FOOTNOTES:
[25] Chapter vi.
[26] Chapter xxvi.
[27] Chapter xxiv.
[28] Chapter xxv.
[29] Chapter xxxvii.
[30] Chapter xxxviii.
[31] Chapter xix.
[32] Chapter xl.
[33] Chapter xli.
CHAPTER LXXII.
THE PROPHECIES REGARDING THE SAVIOR--THEIR COMPLETENESS AND
DETAIL--NAMES AND TITLES GIVEN TO CHRIST.
One of the most noteworthy things connected with the ancient Nephite
church was the great plainness and detail with which the incidents of
the birth, life and death of the Lord Jesus Christ were understood and
prophesied of by the servants of God who dwelt on the earth before he
tabernacled in mortality. Among other things it was declared of him
that:
God himself should come down from heaven among the children of men and
should redeem his people.
He should take upon him flesh and blood.
He should be born in the land of Jerusalem, the name given by the
Nephites to the land of their forefathers, whence they came.
His mother's name should be Mary.
She should be a virgin of the city of Nazareth; very fair and
beautiful, a precious and chosen vessel.
She should be overshadowed and conceive by the power of the Holy Ghost.
He should be called Jesus Christ, the Son of God.
At his birth a new star should appear in the heavens.
He should be baptized by John at Bethabara, beyond Jordan.
John should testify that he had baptized the Lamb of God, who should
take away the sins of the world.
After his baptism the Holy Ghost should come down upon him out of
heaven, and abide upon him in the form of a dove.
He should call twelve men as his special witnesses, to minister in his
name.
He should go forth among the people, ministering in power and great
glory, casting out devils, healing the sick, raising the dead, and
performing many mighty miracles.
He should take upon him the infirmities of his people.
He should suffer temptation, pain of body, hunger, thirst and fatigue;
blood should come from every pore of his body by reason of his anguish
because of the abominations of his people.
He should be cast out and rejected by the Jews; be taken and scourged,
and be judged of the world.
He should be lifted upon the cross and slain for the sins of the world.
He should be buried in a selpuchre, where he should remain three days.
After he was slain he should rise from the dead and should make himself
manifest by the Holy Ghost unto the Gentiles.
He should lay down his life according to the flesh and take it up
again by the power of the Spirit, that he might bring to pass the
resurrection of the dead, being the first that should rise.
At his resurrection many graves should be opened and should yield up
their dead; and many of the saints, who had beforetime passed away,
should appear unto the living.
He should redeem all mankind who would believe on his name.
In the above list we have not inserted those prophecies with regard to
the Savior that related to this continent and were fulfilled hereon.
These were referred to in their place in the historical portions of
this work. Nor have we mentioned the sayings of Isaiah and other Jewish
prophets, which are inserted in the Book of Mormon, but which also
appear in the Bible.
Among the names and titles given to Christ in the Book of Mormon are:
Savior, Mediator, Messiah, Redeemer, Shepherd, Great and True Shepherd,
Lamb, Lamb of God, Son of Righteousness, Son of the Eternal Father,
Only Begotten of the Father, Creator, The Eternal Father of Heaven and
Earth, King, King of Heaven, Heavenly King, King of all the Earth, God
of Israel, God of the whole Earth, Most High God, Lord Omnipotent, Lord
God Omnipotent, Mighty God, Holy One, Holy One of Israel, Mighty One of
Jacob, Wonderful Counselor, Prince of Peace, and several others.
CHAPTER LXXIII.
NEPHITE APOSTATES--THE ORDER OF
NEHOR--AMALEKITES--AMALICKIAHITES--AMULONITES--ABINADI'S PROPHECY--THE
GADIANTONS.
No people seem to have been more given to apostasy from the truths of
the gospel than were the Nephites in certain periods of their history.
In the historical portions of this work we have drawn attention to the
defections of Nehor, Amlici, Korihor, Zoram and others; therefore we
need not go over that ground again. Yet there is one thing that stands
out very prominently in the annals of all these backslidings. It is
that the heresies of Nehor, the murderer of Gideon, were more or less
adopted by succeeding false teachers, and that those who embraced his
teachings and became associated therewith were always among the most
bitter and vehement, the most blood-thirsty and hardened of all the
enemies of the church of God. They are often spoken of as being after
the order of Nehor; and we imagine to belong to that order required the
Nephite to conform to certain unholy covenants and make certain vicious
and immoral oaths. Many, if not all, of the Amlicites, Amalekites,
Amulonites, Ammonihahites and Zoramites belonged to this iniquitous
order.
Of the apostate sects, of whom we have previously said but little, the
most prominent were the Amulonites and Amalekites.
AMALEKITES: A sect of Nephite apostates whose origin is not given.
Many of them were after the order of Nehor. Very early in the days
of the republic they had affiliated with the Lamanites and with them
built a large city not far from the waters of Mormon, which they
called Jerusalem. They were exceedingly crafty and hard-hearted; and
in all the ministrations of the sons of Mosiah among them only one was
converted. They led in the massacres of the Christian Lamanites or
people of Anti-Nephi-Lehi; and in later years the Lamanite generals
were in the habit of placing them in high command in their armies
because of their greater force of character than the real descendants
of Laman, their intense hatred to their former brethren, and their
more wicked and murderous disposition. In the sacred record they are
generally associated with the Zoramites and Amulonites.
AMALICKIAHITES: The followers of Amalickiah in his efforts to destroy
the church, to uproot the Nephite commonwealth and establish a
monarchy in its stead. Their leader, finding that they were not as
numerous as those who wished to maintain the republic, and that many
of them doubted the justness of their cause, led those who would
follow him towards the land of Nephi, with the intention of joining
the Lamanites. Moroni, the general of the Nephites, by rapid marches
reached the wilderness, where he intercepted them in their flight,
when Amalickiah and a few others escaped to the Lamanites, while the
greater majority were taken prisoners and carried back to Zarahemla.
The Amalickiahites were then given the opportunity to make covenant to
sustain the cause of liberty or be put to death. There were but very
few who denied the covenant of freedom.
AMULONITES: The descendants of Amulon and his associates, the corrupt
priests of king Noah. They were Nephites on their father's side and
Lamanites on their mothers', but by association and education were
of the latter race. Many of them, however, were displeased with the
conduct of their fathers, and took upon them the name of Nephites, and
were considered among that people ever after. Of those who remained
Amulonites, many become followers of Nehor, and were scattered in the
lands of Amulon, Helam, and Jerusalem, all of which appear to have been
limited districts in the same region of country. In later years the
sons of Mosiah and their fellow-missionaries preached to them, but not
one repented and received the gospel message; to the contrary, they
became leaders in the persecutions carried on against the suffering
people of Anti-Nephi-Lehi, and were those who, with the Amalekites,
slew the greater number of that unoffending people who suffered
martyrdom. In the succeeding war with the Nephites (B. C. 81), when
Ammonihah was destroyed, nearly all the Amulonites were killed in the
battle in which Zoram, the Nephite general, defeated the Lamanites. The
remainder of the Amulonites fled into the east wilderness, where they
usurped power over the people of Laman, and in their bitter hatred to
the truth caused many of the latter to be burned to death because of
their belief in the gospel. These outrages aroused the Lamanites and
they in turn began to hunt the Amulonites and to put them to death.
This was in fulfillment of the words of Abinadi, who, as he suffered
martyrdom by fire at the hands of Amulon and his associates, told them,
What ye shall do unto me, shall be a type of things to come, by which
he meant that many should suffer death by fire as he had suffered.
And he said unto the priests of Noah, that their seed should cause many
to be put to death, in the like manner as he was, and that they should
be scattered abroad and slain, even as a sheep having no shepherd is
driven and slain by wild beasts; and now behold, these words were
verified, for they were driven by the Lamanites, and they were hunted,
and they were smitten.
GADIANTONS: Of all the factions that separated themselves from the
Nephites none worked so much injury to that people as did the bands
of Gadianton robbers. The very fact of their organization shows the
deplorable condition of Nephite society, while their continuance and
growth proclaim yet more loudly and emphatically how debased the
community had become.
The Gadiantons were at first (B. C. 52) apparently a band of robbers
and murderers bound together by the most horrible oaths of secrecy and
satanic covenants to aid and shield each other in whatever sins and
iniquities they might commit. These covenants did not originate with
Gadianton or any of his crew. They were as old as the days of Cain,
into whose ear the son of perdition whispered these blood-thirsty and
infernal suggestions. These same secret societies flourished among
the antediluvians; and had place with the Jaredites and other peoples
of antiquity. In the end they invariably wrought ruin and destruction
wherever they found a foothold. To their abominations can be traced the
fall and extinction of both the Jaredite and Nephite races.
As time went on, the Gadiantons among the Nephites aspired to rule
the republic. When, by their combinations, they could not carry their
points at the elections, they would murder, or attempt to murder, any
judge or other officer who was distasteful to them, and place a more
acceptable man in his seat. So fell more than one of the Nephite chief
judges. But they frequently had no need to do this, for as the people
increased in iniquity they could easily carry the majority or the voice
of the people with them. In this way several of their number were
elected to the chief judgeship.
After the times of the conversion of the Lamanites by Lehi and Nephi
(B. C. 30) the Gadianton robbers took their place in the history of
ancient America. The divisions then became the righteous Nephites and
Lamanites on one side, and the Gadiantons on the other. And, strange as
it may appear, these robber bands received greater encouragement and
attained to greater power among the Nephites than among the Lamanites;
but the fact is, that at that era the Lamanites were a growing race,
while the Nephites were a decaying one.
Many wars ensued between these two divisions, ending sometimes in the
temporary suppression of the robbers, as in the year B. C. 17. But
they soon reappeared, as they did five years after the instance here
mentioned (B. C. 12). The most momentous of all these wars was the one
that was waged during the earthly life of our Savior. It virtually
commenced in the second year of his mortal existence and continued with
slight intermissions until the twenty-first. So powerful and arrogant
had the robbers grown in that age that Giddianhi, their leader, in A.
C. 16, wrote an epistle to Lachoneus, the chief judge, calling upon
the Nephites to submit themselves to the robbers and their ways; to
accept their oaths and covenants; and in all things become like unto
them. The presumption of the robber-chief does not appear to have been
without foundation, for so desperate had the condition of the people
become that Lachoneus devised and carried out the stupendous movement
of gathering all, both Nephites and Lamanites, to one land, where they
would be safe by consolidation, and be able to wear out the robbers by
masterly inactivity. In this he succeeded, and the robber bands were
destroyed by privation, famine and sword.
After the days of Jesus the Gadiantons again appeared when iniquity
began to prevail; and by the year A. C. 300 they had spread over all
the land. To their baneful influence may be attributed many of the
atrocities and abominations that disgraced the last wars between the
Nephites and Lamanites.
At certain periods of their history the Jaredites, Lamanites and
Nephites were all idolaters. The Lamanites, as early as the days of
Enos, are represented as bowing down to idols. This statement is
repeated with regard to those of the times of Zeniff and of Ammon. The
Nephites are sometimes called an idolatrous people, when the inference
seems to be that they worshiped their gold and silver and the vain
things of this world. On the other hand, it appears that some of them
were actual worshipers of idols. Such a charge is plainly made against
the Zoramites in the land of Antionum; and we are of the opinion that
they were not the only ones.
In later times, during the final series of wars between the Nephites
and Lamanites, the latter were idolaters, and had descended so far
into savagery as to offer human sacrifices. They were in the habit of
offering up in this way the Nephite women and children they captured in
war. Special mention is made of this fact at the taking of the cities
of Desolation and Boaz.
Still more horrible was the fate of some of the Lamanite women who
fell into the hands of the Nephites; and it would seem that before the
war was finished both peoples had sunk to the degradation of eating
human flesh. Well might the prophet say: There never had been so great
wickedness among all the children of Lehi, nor even among all the house
of Israel, according to the words of the Lord, as were among this
people.
CHAPTER LXXIV.
CHURCH DISCIPLINE AMONG THE NEPHITES--TREATMENT OF THE
UNREPENTANT--THE WORD OF THE LORD REGARDING TRANSGRESSORS--THE
TESTIMONY OF MORONI.
As in other things, the methods adopted in the Nephite church in the
treatment of those who turned from righteousness were identical with
those pursued in such cases in the church of God in other lands and in
other ages. The erring ones were first labored with by the officers
of the church in the spirit of love and reconciliation; they were
visited by the Priests and Teachers; and if they repented they were
continued in the fellowship of the Saints; but if they were obdurate
and impenitent they were severed from the communion of the church. This
course was pursued throughout their history from the days of Alma, the
elder, to those of Moroni.
In the land of Zarahemla, when Mosiah was king and Alma was high
priest, there was much hard-heartedness and evil doing in the midst
of the Nephites. It may be remembered it was at this time that the
sons of Mosiah, and the younger Alma, were leaders among those who
were opposing the church and persecuting its members. The iniquity
that existed with those who had made covenant with God, or were their
children, caused Alma much pain and anxiety. The Priests and Teachers
labored frequently in vain, and the presiding priesthood were in doubt
with regard to the best course to pursue with the wicked. They had no
precedents to guide them, for such a state of things had never before
existed among the Nephites.
Alma applied to the king, but he refused to judge the offenders. He
would not meddle in matters of church discipline, that he left to
Alma; and to him he returned those who had transgressed the law of the
Lord. In this dilemma Alma appealed with all his heart to the Lord,
and inquired what he should do in the matter: for he was most desirous
to do right in the sight of heaven. Then the voice of the Lord came
to him, blessing him, because of his sincere inquiries concerning the
transgressor, and instructing him that whosoever transgressed against
God should be judged according to the sins which he had committed; and
if he confessed his sins before the Lord and Alma and repented in the
sincerity of his heart he should be forgiven, and God would forgive
him also. The Lord adds: Yea, and as often as my people repent, will I
forgive them their trespasses against me.
And ye shall also forgive one another your trespasses; for verily I say
unto you, He that forgiveth not his neighbor's trespasses, when he says
that he repents, the same hath brought himself under condemnation.
Now I say unto you, Go; and whosoever will not repent of his sins, the
same shall not be numbered among my people; and this shall be observed
from this time forward.
The sacred historian continues:
And it came to pass when Alma had heard these words, he wrote them down
that he might have them, and that he might judge the people of that
church, according to the commandments of God.
And it came to pass that Alma went and judged those that had been taken
in iniquity, according to the word of the Lord.
And whosoever repented of their sins and did confess them, them he did
number among the people of the church;
And those that would not confess their sins and repent of their
iniquity, the same were not numbered among the people of the church,
and their names were blotted out.
In this revelation we have the word of the Lord to guide the Nephite
church throughout all its dispensations.
The same spirit is manifested in the instructions given by the Redeemer
in his teachings to the Nephites.[34] They are full of love, mercy, and
patience. On the other hand, they show that the church of God must not
be defiled by countenancing iniquity or permitting that which is holy
to be handled by the unworthy. Nearly four hundred years later, Moroni,
speaking on church government, says:
And they were strict to observe that there should be no iniquity among
them; and whoso was found to commit iniquity, and three witnesses of
the church did condemn them before the Elders; and if they repented
not, and confessed not, their names were blotted out, and they were not
numbered among the people of Christ;
But as oft as they repented, and sought forgiveness, with real intent,
they were forgiven.
From these quotations we perceive that the spirit of the ancient church
on this continent, with regard to offenses and offenders, was uniform
in all its dispensations and identical in its methods with those of the
latter days.
[‡Illustration: Text Decoration.]
[‡Illustration: Text Decoration.]
FOOTNOTE:
[34] See Chapter xlvi.
CHAPTER LXXV.
THE DISCOVERY OF THE JAREDITE RECORDS--CORIANTUMR--ETHER--THE
DISPERSION AT BABEL--THE JOURNEY OF THE JAREDITES--ATLANTIS.
Let us return to the year 123 B. C. At that time the Nephites in the
land of Nephi were suffering sore afflictions at the hands of the
Lamanites. In this extremity Limhi, their king, sent a company of
forty-three men, with instructions to discover, if possible, their
brethren in the land of Zarahemla, that peradventure they would bring
them succor and deliverance. The expedition was unsuccessful, so far
as its immediate object was concerned. The company missed the land of
Zarahemla, pushed northward into Central America, and how far beyond
we cannot tell. At last they discovered the remains of an ancient
people who had apparently been destroyed in battle. Among other things
they found twenty-four plates of gold, covered with engravings. This
treasure, with some other relics of the vanished race, they took back
to king Limhi.
When, shortly after, this section of the Nephite people escaped from
their Lamanite task-masters and returned to Zarahemla, the twenty-four
golden plates were presented to king Mosiah, the younger, and he being
a seer, translated them by the aid of the Urim and Thummim.
These plates were found to contain the history of the world from the
creation to the time of the building of the Tower of Babel, and of the
race whose remains had been found by the people of Limhi scattered on
the land northward.
This was, however, not the first intimation that the Nephites had
of the existence of this extinct people; for in the days of the
elder Mosiah a large engraved stone was brought to him that had been
discovered by the people of Zarahemla. It gave a very brief account of
this same race, known to us as the Jaredites, but more particularly
referred to its last ruler, named Coriantumr; who had himself been
known to the Zarahemlaites; for he had, previous to his death, resided
in their midst for nine months.
The history that we have of this remarkable people, as given in the
Book of Mormon, is Moroni's abridgment of the record contained on
the twenty-four plates of gold. It commences with the dispersion of
the human family at Babel. Interspersed with the narrative are many
interpolations of Moroni's, in the shape of reflections, prophecies and
explanatory remarks. As these additions or notes are inserted in the
body of the work, and not as foot notes, the reader of this abridgment
has to use care in its perusal, or his ideas may become confused; and
he is troubled to account for statements which grow perfectly plain
when it is understood they were written nearly four hundred years after
the advent of the Savior.
The history of the Jaredites is called the Book of Ether, because
the twenty-four plates from which it is taken were hidden by a
Jaredite prophet of that name, in the place where they were afterwards
discovered by the people of Limhi.
The ancestors of the Jaredites were engaged in the attempt to build
the Tower of Babel. It is probable they were of the family of Shem, as
they were worshipers of the true God, and he conferred upon them his
priesthood. How far they had wandered from the tower, if at all, when
the Lord commenced the revelation of his will to them, is not apparent
from the sacred text. They were commanded by him to go "_down_ into
the valley which is northward," and as the expressions up and down,
when they occur in the Book of Mormon in connection with geographical
locality, are always used with great exactitude, we may venture two
surmises: that Jared and his friends had already wandered into some
not far distant hilly region, or that the valley into which they were
commanded to descend sloped towards the north, the flow of its waters,
if any, being in that direction.
The valley into which the Lord led the Jaredites was called Nimrod,
after that mighty hunter of the early postdiluvian age. Here they
tarried for a time, while they prepared for the long journey which was
before them. Their flocks and herds they had with them; they now went
to work and snared fowls; they carried with them hives of honey bees
(known to them by the name of Deseret); and prepared a vessel in which
they transported the fish of the waters. Everything that could possibly
be of use to them they appear to have collected. They were going to a
land that had been swept clean by the waters of the Deluge; it had been
bereft of all its animal life; the seeds of grains and fruits no longer
germinated in its soil; and the colony had to replenish the continent
with the animal and vegetable life, necessary for their comfort and
sustenance, as though it was a new earth.
When in the valley of Nimrod the Lord came down and talked with the
brother of Jared. But the brother of Jared saw him not, for the Lord
remained concealed in a cloud. He directed that the company should go
forth into the wilderness, into that quarter where man had never yet
been. As they journeyed the Heavenly presence went before them in the
cloud and instructed them and gave directions which way they should
travel. In the course of their journey they had many waters--seas,
rivers, and lakes--to cross, on which occasions they built barges, as
directed by the Lord. It must have been an arduous labor, requiring
much time and great patience to transport their flocks and herds, with
all the rest of their cumbrous freight across these many waters.
We shall not attempt to trace the wanderings of the company on their
way to the promised land. The account given in the Book of Ether is
entirely too meagre for that purpose.
Some suppose that they went as far north as the Caspian Sea, which
they crossed; then turning eastward slowly journeyed along the central
Asia plateau; thence to the Pacific sea-board, most probably on the
coast of China. These suppositions may be correct; the writer does not
know enough to either affirm or deny them; but one thing is certain,
the journey must have been a very long and tedious one. The region
through which they passed was one in which no man dwelt, they could
purchase no supplies, and if they did not live entirely on wild fruit,
fish and small game, it is probable that they tarried now and again,
at favorable points, long enough to plant and reap a crop. As they
advanced to a great distance from the center of population in western
Asia it is possible that they traveled beyond the limits to which
the larger animals had, by that time scattered; and if so, they were
entirely without the aid of the food obtained by the chase; on the
other hand, it is probable that the fish in the lakes and rivers formed
a valuable source of food supply; yet it must also be remembered they
carried fish in a vessel with them.
Through their prayers and faith the founders of the Jaredite nation
obtained many precious promises of the Lord. Among these was the
assurance that their language should not be confounded, and that the
Lord himself would go before them and lead them into a land choice
above every other land. And again, that the nation that they should
found there should be none greater upon all the face of the earth. The
history of their descendants proves how fully this last promise was
realized. The contemporary nations on the eastern continent--Egypt,
Chaldea and Babylonia--were insignificant when compared with the
vast extent of territory held and filled by the Jaredites; they were
the sole rulers of the whole western hemisphere, and possibly the
originals, whence arose the stories of the greatness and grandeur of
the fabled Atlantis; for we have no account in the sacred records that
God shut them out from the knowledge of the rest of mankind when he
planted them in America, as he afterwards did the Nephites; and late
research has shown that the geographical knowledge of the ancients was
much greater in the earlier ages than at the time of the Savior and a
few hundred years previous to his advent.
CHAPTER LXXVI.
MORIANCUMER--BUILDING THE BARGES--THE FINGER OF THE LORD--THE
APPEARING OF THE SAVIOR--THE VOYAGE.
Led by the Lord personally, instructed by his own mouth, protected by
his presence, the colony, of which Jared's brother appears to have been
the prophet and leader, at last reached the borders of the great sea
which divides the continents. To the place where they tarried they gave
the name of Moriancumer. Here they remained for a period of four years,
at the end of which time the Lord again visited the brother of Jared
in a cloud and chastened him and his brethren because of their neglect
to call upon his name. Repentance followed this reproof, and on their
repentance their sins were forgiven them.
The brother of Jared was then commanded by the Lord to build eight
barges, after the same pattern as those he had previously constructed.
This command he obeyed with the assistance of the company. The vessels
were small, light in construction and water tight. As they were dark in
the interior, by reason of being without windows, the Lord, at the
entreaty of the brother of Jared, touched sixteen small white stones,
which the latter had moulten out of a high mountain called Shelem; and
after the Lord touched them they shone forth and gave light to the
vessels in which they were placed. When the Lord put forth this finger
to touch these stones, the veil was taken from the eyes of the brother
of Jared and he saw the finger of the Lord; and it was as the finger of
a man, like unto flesh and blood. Then the brother of Jared fell down
before the Lord, for he was struck with fear, and because of the faith
which the brother of Jared possessed the Lord not only permitted him to
see his finger but showed himself to him.
[Illustration: APPEARANCE OF CHRIST TO THE BROTHER OF JARED.]
Furthermore, he said, Behold, I am he who was prepared from the
foundation of the world to redeem my people. Behold, I am Jesus Christ.
I am the Father and the Son. In me shall all mankind have light, and
that eternally, even they who shall believe on my name; and they shall
become my sons and my daughters. And never have I showed myself unto
man whom I have created, for never has man believed in me as thou hast.
Seest thou that ye are created after mine own image? Yea, even all men
were created in the beginning, after mine own image. Behold, this body,
which ye now behold, is the body of my spirit; and man have I created
after the body of my spirit; and even as I appear unto thee to be in
spirit, will I appear unto my people in the flesh.
All things being prepared, Jared and his people, with their animals,
fishes, bees, seeds and multitudinous other things, went on board;
a favorable wind wafted them from shore, and they gradually drifted
to the American coast. At the end of the voyage of three hundred and
forty-four days the colony landed on this continent. It is generally
understood that the place where they landed was south of the Gulf of
California and north of the isthmus of Panama.
CHAPTER LXXVII.
THE LAND OF PROMISE--A MONARCHY ESTABLISHED--THE KINGS OF THE
JAREDITES FROM ORIHAH TO OMER--AKISH--THE DAUGHTER OF JARED.
When the members of the little colony set their feet upon the shores
of America, they humbled themselves before the Lord, and shed tears of
joy because of the multitude of his tender mercies over them. Then they
went forth and began to till the earth, and soon grew strong in the
land, being a righteous people, taught directly from on high.
Before long the question of government arose, and the people desired
a king. This thing was grievous to their divinely inspired leaders,
for they saw that it would lead to captivity; but perceiving the
determination of the people, they consented. It was difficult to find
any suitable man who would consent to occupy the royal position; at
last the youngest son of Jared, named Orihah, consented, and he was
anointed king.
It appears altogether probable that this choice was taken as a
precedent, for among this people there seems to have prevailed a
custom entirely opposite to that of most other nations--that of having
one of the younger, generally the very youngest son, instead of the
eldest, succeed his father on the throne. As the Jaredites were a very
long-lived race, full of vitality, often having sons born to them to
the end of their days, the number of generations mentioned during the
period embraced in their history is much fewer than the general average
for the same number of centuries, notably so where the eldest son
succeeds to the rank and title of his sire.
The kings of the Jaredites, in the order of their succession were
Orihah, Kib, Corihor, Kib restored, Shule. In the days of Shule, the
kingdom was divided, Noah, the son of Corihor, establishing a separate
monarchy over a portion of the land. After his death he was succeeded
by his son Cohor, who was slain in battle by Shule, when the whole
kingdom again returned to its allegiance to the last named.
Shule was succeeded by his son Omer, who was deposed and imprisoned
by his son Jared, but two other sons afterwards defeated Jared and
restored the kingdom to their father. In this civil war between Omer
and his son Jared, when the latter had been defeated by his brothers,
they only spared his life on condition that he recognize the right of
his father to the throne.
Jared became very sorrowful at his defeat, as he had set his heart
upon being king. While in this state of mind, his daughter, who
was exceedingly fair, came to him, and, learning the cause of his
discontent, made a most extraordinary and villainous proposition to
him, which showed she was as conscienceless as her father. It was that
he should invite a friend, named Akish, to visit him; when he came she
would dance before him and use her charms to captivate his heart. If
her plan succeeded and Akish desired her to wife, Jared was to grant
his request on condition that Akish brought him the head of his father
Omer. To enable him to accomplish this, the daughter of Jared reminded
her father of the signs and covenants of the ancients, whereby they
entered into compact, one with another, for mutual aid and protection
in carrying out any great wickedness they might desire to commit.
Her plan was accepted and proved in every way a success. After the
manner she suggested, Akish gathered his kinsfolks, and persuaded them
to swear, with terrible oaths, that they would be faithful to him in
all that he might require of them. By these wicked combinations the
kingdom of Omer was overthrown. But he, being warned of the Lord,
escaped to a distant land called Ablom. Then Jared was anointed king,
and he gave his daughter to Akish for a wife.
But Akish was not satisfied; he plotted with his associates, and they
slew Jared, as he sat on the throne, and Akish reigned in his stead.
But after committing these crimes, he became suspicious of his partners
in sin, and grew jealous of one of his own sons, whom he shut up in
prison and starved to death. Before long other sons of Akish seduced
the people from their allegiance to their father, a civil war of the
utmost magnitude ensued, which ceased not until all the people were
slain except thirty, and those who had fled to Omer in the land of
Ablom. After this, Omer returned and reigned over the few souls that
remained.
CHAPTER LXXVIII.
THE KINGS OF THE JAREDITES FROM OMER TO CORIANTUMR--THE MATERIAL
PROSPERITY OF THIS RACE.
Omer was succeeded by his son Emer; he by his son Coriantum; Coriantum
by his son Com. Com was slain by his son Heth, who took possession of
the kingdom after having murdered his father.
In the days of Heth there was a great famine which destroyed the
greater portion of the people, among them the king himself. He was
succeeded by Shez, Shez by his son Riplakish, who was dethroned by
Morianton, whose son Kim afterwards followed him in the kingly power.
Kim was brought into captivity, through rebellion, and it was not
until the next reign, that of his son Levi, that the usurpers were
driven from the throne. Then follow the reigns of Corom, Kish, Lib and
Hearthom. The last named was deposed after reigning twenty-four years,
and was held in captivity all the remainder of his days. So also were
his son Heth, his grandson Aaron, his great grandson Amnigaddah, and
the latter's son Coriantum.
We are not informed what were the names of the kings of the usurping
dynasty, who reigned while the royal family served in captivity; but in
the days of Coriantum's son Com, the reigning prince was named Amgid.
Com went to war against him, overthrew him, and gained possession of
the throne of his ancestors. Shiblon, the son of Com, succeeded his
father, but was slain, his son Heth being made captive and thus held
all his days.
In the next generation, Ahah, Heth's son, regained the throne and
reigned over the whole people for a short time. Few and iniquitous
were his days. Ethem, called a descendant, and also the son of Ahah,
was the next king. His son Moron succeeded him; in his days there were
renewed rebellions, which ended, as had been so frequently the case
before, in the captivity of the king. Moron was a captive all the rest
of his life, and his son Coriantor passed his whole earthly existence
in captivity.
Ether, the prophet, was the son of Coriantor. The king in his day was
named Coriantumr, the last of his race, for the wars that desolated the
land in his reign culminated in the destruction of the Jaredites. This
very short sketch of the reigns of their kings shows how thoroughly
were the fears of Jared and his brother realized, that the anointing of
a king would lead to captivity.
Like their successors, the Nephites, the troubles of the Jaredites grew
out of their iniquities. Many mighty prophets ministered to them, but
they were only occasionally listened to. Like the Nephites, in another
phase of their existence, they owed many of their misfortunes to
cherishing the secret bands of Gadianton-like assassins, who, bound by
infernal covenants, perpetrated the most unnatural and blood-thirsty
crimes. In the days of Omer, the daughter of Jared (who in more than
one respect reminds us of the daughter of Herodias) was the instrument
in first introducing these soul-destroying confederacies with Satan
among the Jaredites; and in after ages they dwindled or flourished,
according to the amount of faith and faithfulness in the people.
Materially the Jaredites were wonderfully blessed. It could scarcely
have been otherwise; they had all the treasures of this most choice
land at their disposal. In the days of Emer, the inspired historian
describes them as having become exceeding rich, having all manner of
fruit, grain, silks, fine linen, gold, silver, and precious things;
and also all manner of cattle, sheep, swine, goats, and also many
other kinds of animals which were useful for the food of man; and they
also had horses, and asses, and there were elephants and cureloms
and cumoms; all of which were useful to men, and more especially the
elephants, cureloms and cumoms.[35]
FOOTNOTE:
[35] Some suppose the cureloms and cumoms were alpacas and llamas,
others that they were mammoths, the bones of which creatures, as well
as those of the elephant, having been found on this continent.
CHAPTER LXXIX.
THE JUDGMENTS OF GOD ON THE JAREDITES--THE EXTINCTION OF THE
RACE--THE HILL RAMAH--SHIZ AND CORIANTUMR--ETHER.
Owing to their gross and abounding iniquities, the Lord on several
occasions visited the Jaredites with partial destruction. These
judgments came in the shape of fratricidal war, pestilence, drought
and famine. In the days of Heth there was a great dearth in the land,
through which the inhabitants were destroyed exceedingly fast, while
poisonous serpents came forth "and did poison many people." These
serpents drove the flocks and herds south, and then congregating at
the narrow neck uniting the two great divisions of the land, hedged up
the way so that the people could not pass, thus adding another factor
to their misery, for their crops were not only destroyed through the
lack of rain, but the resource of animal food was taken from them.
Thus they became a broken people, but when through their miseries they
had sufficiently humbled themselves before the Lord, he sent the long
desired rain, and there began to be fruit in the north countries and
in all the countries round about. Other desolations at various times
came upon them because of their defiant disobedience to the behests of
Heaven.
The war which ended in the entire destruction of the Jaredite race was
one of the most blood-thirsty, cruel and vindictive that ever cursed
this fair planet. Men's most savage passions were worked up to such
an extent that every better feeling of humanity was crushed out. The
women and children armed themselves for the fray with the same fiendish
activity, and, fought with the same intense hate, as the men. It was
not a conflict of armies alone; it was the crushing together of a
divided house that had long tottered because of internal weakness, but
now fell in upon itself.
This war was not the work of a day; it was the outgrowth of centuries
of dishonor, crime and iniquity. And as this continent was once
cleansed of its unrighteous inhabitants by the overwhelming waters of
a universal Deluge, and only eight souls left, so this second time,
as a flood, through the promises of the Lord to Noah, was no longer
possible, instead thereof the wicked slew the wicked until only two
men remained, the king and the historian: the one to wander wounded,
wretched and alone, until found by Mulek's colony; the other to record
the last dreadful throes of his people for the profit of succeeding
races, and then to be received into the loving care of his Father
and his God. Both the Nephites and ourselves are indebted to him for
our acquaintance with the earlier history of this continent, which
otherwise would have been entirely shut out from our knowledge.
Some four or more years before the final battles around and near the
hill Ramah, otherwise Cumorah, two millions of warriors had been slain,
besides their wives and children. How many millions actually fell
before the last terrible struggle ended, and Coriantumr stood alone
the sole representative of his race, it is impossible to tell from the
record that has been handed down to us, but we think we are justified
in believing that for bloodshed and desolation no such war ever took
place before, or has occurred since in the history of this world; if
the annals of any nation have the record of its equal, it is not known
to us.
The duel between the leaders of the two contending hosts, Coriantumr
and Shiz, when their followers were all slain, was a unique and
horrible one, for when all had fallen except these two Shiz had fainted
for loss of blood. Then Coriantumr, after having taken a short rest,
raised his sword and smote off the head of his foe. Shiz raised himself
on his hands, fell, struggled for breath and died. Then, utterly
exhausted, Coriantumr dropped to the ground and became as though he had
no life.
Coriantumr, when he regained consciousness, wandered forth, aimlessly
and alone, the last of his race. A whole continent lay around him,
but there was nothing, in any place, to invite him either to tarry or
depart. Companions he had none; every creature in the image of God,
save himself, had moistened the soil with his life's blood. All had
been swept into unsanctified graves or poisoned the air with their
unburied bodies. The savage beasts alone remained to terrify him with
their hideous calls as they held high carnival over the unnumbered
slain. Weak from loss of blood, he staggered on, placing as great
a distance as his failing powers would permit between himself and
the horrors of the last battle ground. He passed onward through each
deserted valley, each tenantless town; in neither was there any human
voice to greet or chide him; the homes of his own people and those
of his enemies were alike--a silent desolation; all the land was a
wilderness.
How long he thus wandered to and fro, wretched, comfortless and
forlorn, we know not; but at last he reached the southern portion of
the northern continent, thousands of miles from Ramah, and there, to
the great astonishment of both, he found the people of Mulek, who had
been led by the hand of the Lord from Jerusalem. With them he spent his
few remaining days, and when nine moons had grown and waned he passed
away to join the hosts of his people in the unknown world of spirits.
All this was in fulfillment of the prophecies of Ether, who, years
before, had been sent by the Lord to Coriantumr with the fateful
message that if he and all his household would repent, the Lord would
give unto him his kingdom, and spare the people; otherwise they should
be destroyed, and all his household, save it were himself, and he
should only live to see the fulfilling of the prophecies which had
been spoken concerning another people receiving the land for their
inheritance; and Coriantumr should receive a burial by them; and every
soul should be destroyed save it were Coriantumr.
[Illustration: ETHER FINISHING HIS RECORD.]
But Coriantumr did not repent, neither his household; and all the
words of the Lord, through Ether, came to pass; not the least of them
remained unfulfilled.
BOOK OF MORMON CHRONOLOGY.
The events marked † are those about which the record does not appear
sufficiently explicit to make the year certain. It is occasionally
difficult to decide whether the circumstance narrated took place near
the close of one year or in the commencement of the next.
The four dates marked thus ** are based upon the supposition that
Zeniff re-occupied the land of Nephi B. C. 200. This may not be the
exact year, but it is approximate.
The three dates marked thus * are based upon the idea that the "young
man," Alma, was twenty-five years old when Abinadi was martyred.
The Book of Mormon appears to furnish no clue to the date of Lehi's
colony landing in South America. It is supposed to have been about
twelve years after its departure from Jerusalem.
B. C. signifies before the birth of Christ; A. C. after Christ; N. A.
signifies Nephite Annals, or years after the departure of Lehi from
Jerusalem; Y. J. years of the Judges, or of the Republic.
B.C. N.A. Y.J.
Lehi and colony leave Jerusalem, and journey to the
valley of Lemuel, by the Red Sea. The sons of Lehi
return to Jerusalem and obtain the sacred records. 600 1
Lehi and colony reach the land Bountiful, in Arabia,
where Nephi commences to build a ship. 592 9
Mulek, son of king Zedekiah, with a colony, leaves
Jerusalem. Lehi and his colony reach South America. 590 11
A temple built, Jacob and Joseph consecrated priests,
etc., before 571 30
Wars and contentions between the Nephites and
Lamanites, during ten years previous to 561 40
Nephi transfers the records to Jacob. The book of
Jacob opens 546 55
Jacob, having given the records to his son Enos, the
latter transfers them to his son Jarom. Many wars
between the Nephites and Lamanites during the days
of Enos. 421 180
The Nephites have increased and scattered much over
the land; they strictly observe the law of Moses
and are prospered. The Lamanites, much more
numerous than the Nephites, often invade the
Nephite lands. 401 200
Jarom transfers the records to Omni. Many wars and
contentions during Jarom's days. 362 239
Omni has frequent wars with the Lamanites. 324 277
Omni transfers the records to Amaron. 318 283
The more wicked part of the Nephites destroyed.
Amaron transfers the records to Chemish. 280 321
**About this date Zeniff leaves Zarahemla to reoccupy
the land of Nephi. He makes a treaty with king
Laman, and obtains the lands Lehi-Nephi and
Shemlon. 200 401
**The Lamanites make war with the people of Zeniff,
but are repulsed with a loss of 3043 men. 183 418
Alma, the elder, born in the land of Nephi. 173 428
**King Laman having died, his son attacks the people
of Zeniff, but is driven back. 161 440
*Zeniff confers the kingdom on his son Noah. 160 441
Mosiah II. born in the land of Zarahemla. 154 447
*The prophet Abinadi appears in the land of Nephi,
and reproves Noah and his subjects for their
iniquities. 150 451
*Abinadi again appears, prophesies, and is martyred. 148 453
*Alma establishes a Christian Church at the waters of
Mormon, and afterwards, because of king Noah's
persecutions, removes with his people to Helam. 147 454
First Christian Church established in Zarahemla by
king Benjamin, who also consecrates his son Mosiah
king. 125 476
A company sent by Limhi, son of Noah, to find
Zarahemla, wander into the north country and
discover numerous relics of the Jaredites. 123 478
King Benjamin dies. A company under Ammon start from
Zarahemla to find their brethren in the land of
Nephi. They succeed, help them to escape from the
Lamanites, and bring them safely to Zarahemla. 122 479
Moroni, commander-in-chief of the Nephite armies,
born. 99 502
Alma, the elder, dies, aged eighty-two. Mosiah II.
dies, aged sixty-three. Alma, the younger, elected
Chief Judge of the Republic. The sons of Mosiah,
with other Elders, start on a mission to the
Lamanites in the land of Nephi. Priestcraft first
introduced among the Nephites by Nehor. Nehor
slays the aged patriarch, Gideon; is tried,
condemned and executed. †King Lamoni and his
household converted by Ammon. 91 510 1
Priestcraft spreads among the Nephites; pride and
contention develop in the church. †A church
established by Ammon in the land of Ishmael. 90 511 2
Continued peace among the Nephites, notwithstanding
persecution and increased wickedness. 89 512 3
Amlici, a disciple of Nehor, desires to be king and
to destroy the true church; his pretensions are
rejected by the voice of the people; he raises a
rebellion, and is consecrated king. Amlici's
forces are defeated by the Nephites under Alma, at
the hill Amnihu. The Lamanites invade Zarahemla,
are joined by the Amlicites; the united armies are
defeated by Alma, on the west bank of the Sidon.
Another invading Lamanite army is defeated on the
east of the Sidon, and driven back to their own
lands. Peace restored. Aaron and other
missionaries imprisoned by the Lamanites in
Middoni. 87 514 5
The Nephites, because of their afflictions, are
humbled; many are baptized. †Ammon and Lamoni
proceed to Middoni, to release Aaron and his
brethren; they meet Lamoni's father; he attempts
to slay Ammon. †Antiomno, king of Middoni,
releases the captives. 86 515 6
3500 Nephites baptized into the church. Great peace
and prosperity among them. †Lamoni's father, king
of all the Lamanites, baptized. He issues a
proclamation in favor of the Nephite missionaries. 85 516 7
Pride increasing in the Nephite church causes
envyings, malice, strife and persecutions. 84 517 8
Alma, on account of increasing iniquity, resigns the
chief-judgeship, and nominates Nephihah as his
successor, who is accepted by the voice of the
people. Alma devotes himself entirely to the work
of the ministry. He sets in order the churches in
Zarahemla and Gideon. 83 518 9
Alma, as presiding High Priest, visits and
administers to the people in Melek and Ammonihah.
Amulek visited by an angel; he receives Alma into
his house. They preach to the people of Ammonihah;
are imprisoned and abused. Zeezrom, the lawyer,
converted; afterwards healed of a fever and
baptized. Those who accept the gospel are cast out
of Ammonihah, while others, men, women and
children, are martyred by fire. Alma and Amulek
delivered, by the power of God, from prison; the
prison is destroyed, and with it their persecutors.
Massacre of 1005 believing Lamanites. 82 519 10
The Lamanites, as foretold by Alma, destroy Ammonihah,
with all its people, but are afterwards disastrously
defeated by Zoram. 81 520 11
The church greatly increases during this and two
following years. 80 521 12
†Second massacre of the people of Anti-Nephi-Lehi. 79 522 13
†The people of Anti-Nephi-Lehi arrive in the land of
Zarahemla. 78 523 14
The people of Anti-Nephi-Lehi established in the land
of Jershon. The Lamanites pursue the Ammonites; are
defeated by the Nephites with great slaughter. 77 524 15
Korihor, the anti-Christ, struck dumb, and afterwards
killed in a city of the Zoramites. Alma and others
proceed to Antionum and minister among the Zoramite
dissenters; the majority reject their words, and
afterwards cast out their believing brethren. The
latter flee to the land of Jershon, while the
unrepentant ally themselves with the Lamanites and
prepare for war. 75 526 17
The Ammonites remove to Melek. The Zoramites become
Lamanites; the united armies occupy Antionum and
attempt to invade Manti. They are defeated by
Moroni and Lehi near the hill Riplah. The Lamanites
make a covenant of peace and return to their own
lands. The record of Alma closes. 74 527 18
Alma transfers the records to his son Helaman; leaves
Zarahemla, as if to go to Melek, and is never heard
of more. Dissensions arise in the church; the
dissenters endeavor to make Amalickiah king. Moroni
rears the "Title of Liberty," the people rally
thereto, and Amalickiah retreats into the
wilderness; the greater portion of his followers
are slain; he escapes to the Lamanites, rises in
power, poisons General Lehonti, kills the king,
marries the queen, and is proclaimed king. Moroni
fortifies the Nephite cities. The Lamanites
invade Ammonihah and Noah; are repulsed with great
loss and return home to their own lands. 73 528 19
Moroni commences his line of defense along the
southern line of the Nephite possessions. The
Lamanites driven out of the east wilderness. The
foundations laid of Moroni, Lehi, Nephihah, and
other cities. 72 529 20
Never was a happier time among the people of Nephi. 71 530 21
Contention between the people of the cities of
Morianton and Lehi. The former flee northward;
their flight arrested by Teancum, who defeats and
slays their leader. The difficulty is settled, and
both people return to their own possessions.
Nephihah, the second chief judge, dies; his son,
Pahoran, succeeds him. 68 533 24
Great contentions between the "king men" and "free
men." The people decide in favor of the continuance
of the republic, upon which the monarchists revolt;
they refuse to take up arms against the invading
Lamanites, but are defeated by Moroni, 4000 slain,
and the rest cast into prison. Amalickiah captures
the Nephite cities of Moroni, Nephihah, Lehi, Gid,
Morianton, Omner, Mulek, etc., on the Atlantic
coast. He is defeated by Teancum. Teancum enters
the Lamanite camp at night and slays Amalickiah. 67 534 25
The Lamanites retreat into Mulek. Ammaron, brother
of Amalickiah succeeds him as their king, and
takes command of their armies on the Pacific
Coast. Moroni visits the Nephite forces in the
south-west. Teancum fortifies the land Bountiful
and the Isthmus of Panama. The Ammonites desire
to assist in the war, but because of their oath
are not permitted; but 2000 of their sons, under
Helaman, join the Nephite armies in the south-west,
where they find that the Lamanites have captured
the cities of Manti, Zeezrom, Cumeni and Antiparah. 66 535 26
Moroni re-enforces Teancum in Bountiful. The
Nephite forces in the south-west finish fortifying
the city of Judea. †Tremendous battle in the
wilderness north of Judea; the Lamanites defeated,
but Antipus, the Nephite commander, is slain. 65 536 27
Mulek recaptured by Moroni, Lehi and Teancum. Jacob,
the Lamanite general, killed. Lehi placed in
command at Mulek. The Lamanite prisoners compelled
to dig a ditch around and fortify the city
Bountiful. The city of Antiparah vacated by the
Lamanites and re-occupied by the Nephites. 64 537 28
Pachus revolts and endeavors to establish a monarchy.
Moroni recaptures Gid, and releases large numbers of
Nephite prisoners. Six thousand men, from Zarahemla,
join the Nephite armies in the south-west. The
Lamanites surrender Cumeni. The Nephites drive the
Lamanites eastward to the land of Manti. They are
afterwards driven out of that region by Helaman.
Helaman writes an epistle to Moroni, complaining of
want of reinforcements. 63 538 29
Pachus drives the chief judge out of Zarahemla; he
seeks safety in Gideon. Pachus opens a treasonable
correspondence with the Lamanites. Moroni, having
received Helaman's epistle, writes twice to
Pahoran; on receiving the latter's reply, he
gathers up troops and goes to his aid. The united
forces of Moroni and Pahoran defeat Pachus, who
is slain, and the rebellion is put down. The
Lamanite troops, driven out of the south-west,
capture the city of Nephihah. 62 539 30
Provisions and 6000 men sent to the relief of
Helaman; the same to the commanders in the east.
A battle fought on the road between Zarahemla and
Nephihah. 4000 Lamanite prisoners make a covenant
of peace, and are sent to join the Ammonites.
Nephihah surprised and captured by Moroni. Lehi
and several other cities on the Atlantic coast
recaptured by the Nephites. Teancum slays Ammoron
in the city of Moroni, and is himself slain by
Ammoron's servants. The city is captured by the
Nephites, and the Lamanites are driven to their
own lands. 61 540 31
Moroni fortifies the southern border of the Nephites,
and transfers the command of his forces to his son
Moronihah. Helaman and his fellow-laborers
re-establish the church; great humility of its
members. 60 541 32
The Nephites begin to recover from the demoralization
and disorganization incident to the protracted war. 59 542 33
Helaman dies. †Shiblon takes charge of the sacred
plates. 57 544 35
Moroni dies, aged 43. 56 545 36
Five thousand four hundred Nephites, with their
families, leave Zarahemla to colonize the north
country. Hagoth establishes ship-building yards on
the pacific side of the Isthmus. 55 546 37
Large migration northward. Two of Hagoth's ships never
again seen after leaving port. 54 557 38
Shiblon dies; the sacred records, etc., transferred to
Helaman, the younger. Some Nephites dissent and go
over to the Lamanites; the latter invade Zarahemla,
but are driven out by Moronihah. Pahoran dies. The
Book of Alma closes. 53 548 39
The Book of Helaman opens. Tubaloth king of the
Lamanites. Three of Pahoran's sons contend for the
judgment seat. The people choose Pahoran, the
younger. His brother Paanchi rebels, for which he
is condemned and executed. One of his adherents,
Kishkumen, assassinates Pahoran. Pacumeni chosen
chief judge. The Gadianton bands organized. 52 549 40
The Lamanites, under Coriantumr, invade Zarahemla,
capture the city, slay Pacumeni, and advance
northward. Later the Nephites, under Moronihah and
Lehi, destroy the invading army. Coriantumr slain. 51 550 41
Helaman elected chief judge; Kishkumen attempts to
assassinate him, but is himself slain. Gadianton
and his band flee into the wilderness. 50 551 42
Much contention among the Nephites. Many emigrate
north, as far as the great lakes. 46 555 46
Great contentions. Helaman fills the judgment seat
with justice and equity. 45 556 47
The contentions measurably cease; the church is
greatly prospered; tens of thousands baptized. The
Gadianton robbers secretly increase in the more
thickly settled portions of the land. 43 558 49
Pride increases: the more humble members of the
church persecuted. 41 560 51
Helaman dies; his son Nephi chosen chief judge. 39 562 53
Contentions and bloodshed among the Nephites; the
rebellious affiliate with the Lamanites. 38 563 54
More dissenters go over to the Lamanites, who are all
the year preparing for war. 36 565 56
The Lamanites invade Zarahemla; the Nephites, owing
to their dissensions and wickedness, are everywhere
driven before them. 35 566 57
The Lamanites overrun all the Nephite possessions as
far as Bountiful. The Nephites fortify the Isthmus. 34 567 58
The Lamanites obtain possession of all South America. 33 568 59
Moronihah reconquers the most northern portions of
South America. 32 569 60
The Nephites regain about half their possessions,
Zarahemla remaining in the hands of the Lamanites.
Under the preaching of Nephi, and others, the
Nephites commence to repent. 31 570 61
No more Nephite successes on account of their lack of
faith. Nephi delivers up the judgment seat to
Cezoram. Nephi and Lehi, having preached to the
Nephites, go over to the Lamanites in Zarahemla;
8000 of that people are baptized. They then
proceed to the land of Nephi, where they are
imprisoned, but delivered by marvelous
manifestations from heaven. The voice of the Lord
is heard by those assembled at the prison, and
they are surrounded by fire. The greater part of
the Lamanites are converted and they surrender all
the lands they had taken from the Nephites. 30 571 62
The Lamanites exceed the Nephites in righteousness;
their missionaries preach in Zarahemla and the
land northward; Nephi and Lehi also go north.
Universal peace prevails throughout the continent,
and Nephites and Lamanites travel, unrestrictedly
in all parts. 29 572 63
An era of great prosperity. Much preaching and
prophecy by the servants of God. 27 574 65
Chief Judge Cezoram slain by a Gadianton robber; his
son and successor suffers the same fate. 26 575 66
The Nephites again growing exceedingly wicked, the
greater part unite with the Gadianton robbers;
they also build up to themselves idols of gold and
silver. 25 576 67
The Lamanites grow in righteousness, while the
Nephites increase in iniquity. The Gadianton bands
are utterly destroyed from among the Lamanites,
but are so greatly encouraged by the Nephites that
they obtain sole management of the government. 24 577 68
Chief Judge Seezoram assassinated by his brother,
Seantum. Nephi, rejected in the north, returns to
Zarahemla; he notifies the people of the murder of
Seezoram, is arrested as an accessory, but
afterwards released. The Lord makes a covenant
with him, and directs him to continue his
ministrations. 23 578 69
Nephi, preserved by the miraculous power of God,
preaches from land to land. 22 579 70
Division, even to bloodshed, prevails among the
Nephites. 21 580 71
Contentions and wars throughout all the land. 20 581 72
The internal wars, originating with the Gadianton
robbers, still continue. To stay the bloodshed,
Nephi prays for a famine; his prayer is answered. 19 582 73
The famine continues and spreads. 18 583 74
The whole land, both among the Nephites and Lamanites,
smitten with the famine: thousands die of hunger
and pestilence. The people, in their extremity
repent; they exterminate the Gadianton bands. 17 584 75
The Lord sends rain; and the earth brings forth
abundantly. Nephi is reverenced as a servant of God
by all the people. 16 585 76
The people rapidly increase; the major part of both
peoples belong to the church. 15 586 77
Slight contentions on doctrinal questions. 14 587 78
The controversies increase; Nephi and Lehi receive
many revelations and put an end to the disputes. 13 588 79
Dissenters search out the ancient abominations,
re-establish the Gadianton bands and commence war. 12 589 80
The robbers grow strong; defy the armies of the
Nephites and Lamanites; commit depredations and
carry off many prisoners. Great loss of life on
both sides. 11 590 81
The Nephites again begin to forget the Lord.
The Lamanites remain faithful. 10 591 82
The people wax strong in iniquity. 9 592 83
The people do not mend their ways. 8 593 84
The people grow in wickedness and ripen for
destruction. 7 594 85
Samuel, the Lamanite, prophecies on the walls of
Zarahemla; some attempt to kill him, others
believe. The latter seek Nephi and are baptized.
Samuel escapes to his own land. Nephi performs
many miracles. 6 595 86
The greater portion of the people remain in their
pride and wickedness, the lesser portion walking
more circumspectly before God. 5 596 87
The people grow more hardened. 3 598 89
The words of the prophets begin to be fulfilled;
signs and wonders appear, betokening the coming of
the Savior; angels are seen by many; yet the
people still harden their hearts. The Book of
Helaman closes. 2 599 90
The Third Book of Nephi opens. Nephi departs out of
the land, and is never again seen. Lachoneus,
chief judge and governor. 1 600 91
A.C.
The promised signs of the Redeemer's birth appear, to
the joy of believers. The two days and one night of
constant light; a new star appears. The majority of
the people join the church. The Nephites reckon
their time from the Messiah's advent. 1 601 92
The Gadianton robbers commit many murders; the people
not strong enough to overpower them. 2 602
Dissensions increase, owing to many joining the
robber bands, especially among the young. 3 603
Wickedness and unbelief greatly increase. 4 604
Evil continues to gain strength to this time.
Gadianton bands grow so numerous that both Nephites
and Lamanites take up arms against them. 13 613
The robbers driven into their secret fastnesses in
the mountains and the wilderness. 14 614
Owing to dissensions, the robbers gain many
advantages. 15 615
Giddianhi, the robber chief, writes an epistle to
Lachoneus, calling upon the Nephites to surrender.
Gidgiddoni chosen commander of the Nephite forces.
Lachoneus decides to gather all the Nephites from
both continents into the lands of Zarahemla and
Bountiful, and fortify against the attacks of the
robbers. 16 616
The people, with all their movable substance and
seven years' provisions, gather at the appointed
place. 17 617
In the latter part of the year the robbers leave
their hiding places and occupy the lands deserted
by the people. 18 618
The robbers, under Giddianhi, attack the Nephites.
The slaughter more terrible than in any previous
battle among the children of Lehi; Giddianhi is
slain, the robbers are defeated and pursued to the
wilderness. 19 619
The robbers do not venture to again attack the
Nephites. Zemnarihah made chief of the robber
bands. 20 620
The robbers surround and ineffectually besiege the
Nephites, who make many sorties and slay tens of
thousands of them; the robbers attempt to
concentrate in the north but are cut off, their
armies destroyed, and thousands taken prisoners;
among whom is Zemnarihah, who is afterwards
hanged. The Nephites greatly rejoice in their
marvelous deliverance. 21 621
All the Nephites believe the words of the prophets;
righteousness prevails. They preach to their
prisoners; all who make a covenant to murder no
more are released, those who refuse are punished
according to the law. 22 622
The Nephites all return to their own lands on both
continents. 26 626
The laws revised according to justice and equity;
great order throughout the land. 27 627
Many new cities built and old ones repaired;
numerous other improvements made. 28 628
Disputings and contentions re-commence; pride and
other evils increase. 29 629
Lachoneus, the younger, governor. The church broken
up, except among a few Lamanites. Many prophets
testify and are persecuted; some are executed
contrary to law. The officers committing these
crimes, on being called to account, rebel and
seek to establish a monarchy, with Jacob as king.
The chief judge is slain, and the ancient
iniquitous combination re-introduced. The Nephite
Republic is broken up, and the people divided
into numerous tribes. Jacob leads his band into
the northernmost part of the land. 30 630
The various tribes more fully regulated. Nephi
performs many miracles; among others, raises his
brother Timothy from the dead. But few are
converted. 31 631
Nephi continues his preaching and ministry; a few
accept his message. 32 632
Many join the church. 33 633
On the fourth day of the new year the signs of
Christ's crucifixion commence. An unparalleled
storm rages for three hours, convulsing the land
and destroying many cities. It is followed by
three days' darkness. The voice of the Lord is
heard proclaiming the destruction that had
happened. Jesus appears to the people in the
land Bountiful. He preaches his gospel, performs
many mighty works, and chooses twelve disciples.
Nephi, the son of Nephi, takes the records. 34 634
All the people are converted, and the church
becomes universal. The believers have all things
in common. 36 636
The disciples of Jesus work many wonderful miracles. 37 637
The people again becoming numerous. Zarahemla and
other cities rebuilt. 59 659
All the original twelve disciples, except the three
who were to tarry, have died by this date. 100 700
The first generation in Christ have passed away.
Nephi dies, and his son Amos takes charge of the
records. 110 710
Amos dies. In his days a few apostatize and become
Lamanites. His son Amos takes charge of the
records. 194 794
All the second generation have passed away, except a
few. 200 800
Pride appears in the church; its members have their
goods no more in common, and sects arise. 201 801
Many churches established opposed to the true church. 210 810
The wicked increase; the disciples and saints
persecuted. The three Nephites perform many
miracles, from the last date to 230 830
The people divided into Nephites and Lamanites. 231 831
The more wicked portion of the people have grown
much the stronger. 244 844
The wicked build up many expensive churches to their
false faiths. 250 850
The members of the true church, or Nephites, begin
to grow proud and sinful. The Gadianton iniquities
are again developed. 260 860
Both Nephites and Lamanites have grown very wicked;
none are righteous except the three disciples. The
Gadianton robbers have spread over all the land. 300 900
Amos transfers the records to his brother Ammaron,
and dies. 306 906
Mormon born. 311 911
Ammaron hides up the records in the hill Shim. 321 921
Mormon, the father of Mormon, takes his son to
Zarahemla. War commences between the Nephites and
Lamanites; a number of battles fought in which
the Nephites prevail. Mormon's record opens. 322 922
The three Nephites cease to minister among the
people, because of their iniquities. Things hidden
in the earth become slippery. Mormon endeavors to
preach, but his mouth is shut. War recommences,
and Mormon is chosen general of the Nephites. 326 926
The Nephites retreat before the Lamanites to the
north countries. The Lamanites capture Angola. 327 927
†The Lamanites drive the Nephites out of the land of
David into the land of Joshua. 328 928
†Revolution and carnage throughout all the land. The
Nephite warriors gather for battle into one place. 329 929
The Lamanite king, Aaron, defeated by Mormon. 330 930
Great sorrow among the Nephites, because of their
pitiable condition. 331 931
Mormon obtains the plates, as Ammaron directed. 335 935
Wars, with much slaughter, until 344 944
The Lamanites drive the Nephites to the land of
Jashon, thence northward to the land of Shem. The
Nephites fortify the city of Shem. 345 945
Mormon, with 30,000 Nephites, defeats 50,000
Lamanites in the land of Shem; he pursues and
again defeats the enemy. 346 946
The Nephites regain the lands of their inheritance
by the end of the year 349 949
The Nephites as one party, and the Lamanites and
Gadiantons as the other, make a treaty, by which
the Nephites possess the country north of the
Isthmus, and the Lamanites that south of it. Ten
years' peace follows. 350 950
By the command of the Lord, Mormon preaches
repentance, but the Nephites harden their hearts,
during the ten years ending 360 960
The Lamanite king declares war; the Nephites gather
at the land Desolation. 360 960
The Lamanites march to Desolation, are defeated and
return home. 361 961
The Lamanites make another invasion and are defeated.
Mormon refuses to lead the Nephites any longer. 362 962
The Nephites invade South America, and are driven
back. The Lamanites capture the city of Desolation. 363 963
The Lamanites besiege Teancum, are repulsed, and the
Nephites recapture Desolation. 364 964
The Lamanites re-commence war; they capture the
cities of Desolation and Teancum, but are
afterwards driven entirely out of the lands of the
Nephites. 367 967
The Lamanites again commence war. A fierce battle is
fought in the land Desolation. The Lamanites
capture Desolation, Boaz and other cities. Mormon
takes up all the records from the hill Shim. 375 975
Mormon resumes command of the Nephites, the
Lamanites twice attack the city of Jordon, and are
repulsed. They burn many Nephite towns. 379 979
The Nephites disastrously routed. 380 980
†Mormon writes to the Lamanite king, asking to be
allowed to gather all his people to the hill
Cumorah, and there give battle. His request is
granted. 382 982
At the end of this year all the Nephites are gathered
at the hill Cumorah. 384 984
Mormon hides all the records in Cumorah, save the
abridged ones, which he gives to Moroni. The final
battle, in which all but twenty-four Nephites are
killed, and a few who escape to the south. Mormon
closes his record. 385 985
Moroni records the death of his father and the
extinction of his people, also the Lamanites are
at war with each other all over the land. 400 1000
Moroni closes his record. 421 1021
APPENDIX.
THE COMING FORTH OF THE BOOK OF MORMON IN THE LATTER DAYS.
In the course of nature, Moroni died, and in the Lord's due time he was
resurrected.[36] The sacred records, with the other holy things that he
had buried in Cumorah, still remained in his care. On him the duty fell
to watch that no unsanctified hands disturbed their rest. When the time
set in the councils of heaven for their translation came, he delivered
them to the instrument chosen by the Holy Ones on high. He, having
accomplished his work, returned them to Moroni, who still keeps ward
and watch over these treasures.
But was there any fear that the records would be disturbed by unholy
hands? We believe there was. It must not be forgotten that the
Lamanites of the days of Moroni were not the benighted savages of
earlier centuries. They were not the pure blood of Laman and his
associates. They were dissenters from the Nephites, apostates from
the true church; and they were as well acquainted with the fact that
the records existed as the prophet himself. In the days of Mormon he
removed the plates from the hill Shim, for the very reason that he
feared the Lamanites would get hold of and destroy them. There were
the same reasons for fear should they discover their resting place in
Cumorah.
The tradition of the existence of these records remained for long
ages with the Lamanites; undoubtedly growing fainter and fainter and
more confused as the centuries rolled by, but still not entirely
extinguished. Indeed the remembrance is not utterly obliterated in the
minds of some of Lehi's children to this very day.
So strong was this recollection in earlier days, that we are told of a
time when a council of wise men, with royal consent, made an attempt
to rewrite them. How successful they were we have no means of telling;
but this we know, that when the Spaniards conquered Mexico the land
was full of sacred books. These so much resembled the Bible of the
Christians that the Catholic priests came to the conclusion that it
was a trick of the devil to imitate the holy scriptures, and in this
way lead the souls of the Indians to perdition. In their bigoted zeal
they burned every copy of these books or charts that they could find,
and inflicted abominably cruel punishments upon those who were found
concealing them. In this way almost every copy of these valuable works
were destroyed.
Though the original records were hidden by the power of God, it is
quite possible that many copies of the scriptures remained in the hands
of the Lamanites when the Nephites were destroyed. In the Book of
Mormon frequent reference is made to the abundance of these copies. No
doubt in the last desolating wars between the Nephites and Lamanites
but little care was taken of these scriptures. Both peoples had sunken
deep in iniquity; they cared nothing for the word of God, and probably,
as we may infer from Mormon's apprehensions, the Lamanites destroyed
all the copies of the holy books that they found. Still, it is not
improbable that some few of these works remained untouched; and when
the Lamanites had gotten over their first overwhelming bitterness
and aversion to everything Nephite, and again began to grow in
civilization, they would search for these records, if for nothing else
than as valued curiosities; though we think they sometimes prized them
much more highly.
The plates having been guarded by the power of God, were translated by
the same power. No book was ever translated more accurately; none, by
human wisdom, as faultlessly as the Book of Mormon.[37]
Joseph Smith, the youth whom God honored by making him the instrument
in His hands of restoring these precious records to the knowledge of
mankind, was born in the town of Sharon, Windsor County, Vermont, on
the 23rd of December, 1805. When about ten years of age his parents,
with their family, moved to Palmyra, in the State of New York, in the
vicinity of which place he lived for about eleven years; the latter
portion of the time in a village called Manchester. Joseph helped his
father on the farm, hired out at day-work, and passed his years very
much after the manner common to young men in the rural districts. His
advantages for obtaining anything beyond the rudiments of education
were exceedingly small: he could read without much difficulty, write an
imperfect hand, and had but a very limited understanding of arithmetic.
The circumstances attending Joseph's first vision in the early spring
of 1820, when he saw the Father and the Son, have been so often
published, and must necessarily be so familiar to our readers, that
with this bare reference to the fact we will pass them by. It is
sufficient for the purpose of our present research to know that this
marvelously important event did happen. Then and there the corner stone
was laid of the vast fabric to God's glory of which Joseph was the
master builder, when mortal beings alone are considered.
On the evening of the 21st of September, 1823, he retired to his bed in
a serious and contemplative state of mind. He shortly betook himself to
prayer to the Almighty for a manifestation of his standing before Him,
and endeavored to exercise faith in the precious promises of scripture.
We will continue in his own words; he says: On a sudden a light like
that of day, only of a far purer and more glorious appearance and
brightness, burst into the room, indeed the first sight was as though
the house was filled with consuming fire; the appearance produced a
shock that affected the whole body; in a moment a personage stood
before me surrounded with a glory yet greater than that with which I
was already surrounded. This messenger proclaimed himself to be an
angel of God,[38] sent to bring the joyful tidings, that the covenant
which God made with ancient Israel was at hand to be fulfilled, that
the preparatory work for the second coming of the Messiah was speedily
to commence; that the time was at hand for the Gospel, in all its
fullness, to be preached in power unto all nations, that a people might
be prepared for the millennial reign. I was informed that I was chosen
to be an instrument in the hands of God to bring about some of His
purposes in this glorious dispensation. I was also informed concerning
the aboriginal inhabitants of this country, and shown who they were,
and from whence they came; a brief sketch of their origin, progress,
civilization, laws, governments, of their righteousness and iniquity,
and the blessings of God being finally withdrawn from them as a people,
was made known unto me. I was also told where there were deposited some
plates, on which were engraved an abridgment of the records of the
ancient prophets that had existed on this continent. The angel appeared
to me three times the same night and unfolded the same things.
The next day after this glorious appearing Joseph went to the place
which the angel had designated. There he found the plates and the other
holy things. But he was not permitted by the angel to remove them. They
must remain in the stone box in which Moroni had placed them until the
time determined, by the heavens, for their removal had arrived. But
he was instructed to visit the spot, open the box, and look at the
records, on precisely the same evening of each succeeding year until
he had liberty given him to take them in his charge. This Joseph did;
and on each occasion the angel met him and gave him such instructions,
light, and intelligence as the youthful seer needed.
At length the time arrived for obtaining the plates, the Urim and
Thummim, and the breastplate. On the twenty-second day of September,
1827, having gone as usual, at the end of another year, to the place
where they were deposited, the same heavenly messenger delivered them
up to him with this charge, that he should be responsible for them;
that if he should let them go carelessly or through any neglect of
his, he should be cut off; but that if he would use all his endeavors
to preserve them, until he, the messenger, should call for them, they
should be protected.
The same night that Joseph obtained the plates marvelous things
appeared in the heavens. It would seem as though all eternity was
stirred by the greatness of the events that were about to take place.
The powers of light and of darkness were at war; the hosts of heaven
were marshaled; Satan's kingdom was tottering; the time had arrived for
the commencement of the preparatory work that would usher in the reign
of Christ as King over all the earth.
The late President Heber C. Kimball relates that on that eventful
night he saw a white smoke arise on the eastern horizon, which formed
itself, with a noise like that of a mighty wind, into a belt, as it
uprose; eventually forming a bow across the heavens from the eastern
to the western horizon. He further says: In this bow an army moved,
commencing from the east and marching to the west; they continued
marching until they reached the western horizon. They moved in
platoons, and walked so close that the rear ranks trod in the steps
of their file leaders, until the whole bow was literally crowded with
soldiers. We could distinctly see the muskets, bayonets and knapsacks
of the men, who wore caps and feathers like those used by the American
soldiers in the last war with Britain; and also saw their officers
with their swords and equipage, and the clashing and jingling of their
implements of war, and could discover the forms and features of the
men. The most profound order existed throughout the entire army; when
the foremost man stepped, every man stepped at the same time; I could
hear the steps. When the front rank reached the western horizon a
battle ensued, as we could distinctly hear the report of arms and the
rush.
Thus with signs upon earth and wonders in the heavens was the record of
the mighty dead of this continent brought forth again by the power and
wisdom of God.
FOOTNOTES:
[36] Joseph Smith's answer to the question, How and where did you
obtain the Book of Mormon?--Moroni, who deposited the plates (from
whence the Book of Mormon was translated) in a hill in Manchester,
Ontario County, New York, being _dead and raised again_ therefrom,
appeared unto me, and told me where they were, and gave me directions
how to obtain them. I obtained them, and the Urim and Thummim with
them, by the means of which I translated the plates, and thus came the
Book of Mormon.
[37] In council with the Twelve Apostles, Joseph Smith said, I told the
brethren that the Book of Mormon was the most correct of any book on
earth, and the keystone of our religion, and a man would get nearer to
God by abiding by its precepts, than by any other book.
[38] Moroni.
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| |
| Transcriber's Note: |
| |
| Minor typographical errors have been corrected without note. |
| Other errors are noted below. I
| |
| Italicized words are surrounded by underline characters, _like |
| this_. |
| |
| Corrections in the spelling of names were made when those could |
| be verified. Otherwise the variations were left as they were. |
| |
| Ambiguous hyphens at the ends of lines were retained. Word |
| combinations that appeared with and without hyphens were changed |
| to the predominant form if it could be determined, or to the |
| hyphenated form if it could not. |
| |
| Mid-paragraph illustrations have been moved between paragraphs |
| and some illustrations have been moved closer to the text that |
| references them. The paginations in the List of Illustrations |
| have been adjusted accordingly. |
| |
| ‡ indicates a caption added by the transcriber. ([‡Illustration: |
| Journey of the Forefathers]). |
| |
| Footnotes were moved to the end of chapters and numbered in one |
| continuous sequence. |
| |
| Correction: |
| Cecoram changed to Cezoram (page 118). |
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