A polemical article against Joseph Smith and the Book of Mormon. The author discusses Joseph’s use of the seerstone, Book of Mormon witnesses, Shakespeare and the Book of Mormon, the condemnation of polygamy in the Book of Mormon, Spaulding theory, and other related items.

Contention over Book of Mormon geography is detrimental to the cause of truth. The reason for this contention is due to the fact that the Book of Mormon is not a geographical primer meant to teach geographical truths. The drawing of Book of Mormon maps is discouraged.

Contention over Book of Mormon geography is detrimental to the cause of truth. The reason for this contention is due to the fact that the Book of Mormon is not a geographical primer meant to teach geographical truths. The drawing of Book of Mormon maps is discouraged.

Seven letters (ca. 1839) containing testimony concerning Cowdery’s scribal work for Joseph Smith during the translation of the Book of Mormon and other items of historical interest. Joseph’s own narrative includes an account of the place and manner in which the records were deposited, the box that held the plates, his attempts to take the plates without authorization from the angel, and the angel’s warning.

A polemical history of Mormonism. Chapters 1- 10 and 41-45 deal with the Book of Mormon and advances the Spaulding theory for the Book of Mormon’s origin, looks at the Anthon denials, and examines external and internal evidences against the Book of Mormon’s authenticity.

A polemical work against Mormonism. Accepts the Spaulding theory regarding the Book of Mormon’s origin. The author lists several examples of New Testament plagiarism in the Book of Mormon.

A work about Joseph Smith that devotes considerable space to the Book of Mormon. Tells about Joseph Smith’s encounter with Moroni and the translation of the plates. Quotes separate testimonies of the Three Witnesses. Discusses the important role of the American Indians.

Small booklet that lists and indexes topics, names, and places according to page numbers from an RLDS edition of the Book of Mormon.

Roberts relates the reunion of the people of Zeniff and Alma the Elder with the Nephites at Zarahemla. He discusses the bloody revolutions throughout history and compares them to the peaceful “revolution” undertaken by King Mosiah at the end of his reign by changing the mode of government to what Robert characterizes as a “republic” under the reign of the judges. Some modes of operation of the new government are discussed.

Roberts relates the reunion of the people of Zeniff and Alma the Elder with the Nephites at Zarahemla. He discusses the bloody revolutions throughout history and compares them to the peaceful “revolution” undertaken by King Mosiah at the end of his reign by changing the mode of government to what Robert characterizes as a “republic” under the reign of the judges. Some modes of operation of the new government are discussed.

Missionary tract presenting an overview of the contents of the Book of Mormon.

Roberts summarizes some of the work of Guizot regarding the relations between church and state. He classifies the Nephite Republic as most closely resembling one in which the church and state were distinct societies. He provides examples from the text to demonstrate this. He then summarizes the events of the Amlicite Revolt, the first severe trial the new republic faced, five years into its existence.

Roberts summarizes some of the work of Guizot regarding the relations between church and state. He classifies the Nephite Republic as most closely resembling one in which the church and state were distinct societies. He provides examples from the text to demonstrate this. He then summarizes the events of the Amlicite Revolt, the first severe trial the new republic faced, five years into its existence.

Cites as evidence of the Book of Mormon a story by Montessini who visited America in the fifteenth century and discovered some Indians who “pronounced the words of Deuteronomy: Schemah Israel Adonai Elohenu Adoni Ehad (Hear O Israel, the Lord our God is one Lord)” Furthermore, he cites “Basnage’s Histoire des Jeufs written in 1694,” where Basnage writes that “Tis sufficiently certain that a vessel driven thither [Americas] by a tempest landed some Jews”

A discussion regarding the Three Witnesses to the Book of Mormon. While the author presents several of the definite, uncompromising testimonies of the witnesses, he generally depicts them as simple-minded and arrogant. The witnesses are first exploited and then discarded by Joseph Smith.

Roberts gives us a brief summary of the efforts of Alma the Younger and Amulek in Ammonihah, as well as the success of the sons of Mosiah in their missionary labors among the Lamanites. He details the persecution of the people of Ammon and their seeking refuge among the Nephites and the several wars of conquest attempted by the Lamanites in the following years. He mentions the childhood and upbringing of Captain Moroni during these conflicts and his victory over Zerahemnah.

Roberts gives us a brief summary of the efforts of Alma the Younger and Amulek in Ammonihah, as well as the success of the sons of Mosiah in their missionary labors among the Lamanites. He details the persecution of the people of Ammon and their seeking refuge among the Nephites and the several wars of conquest attempted by the Lamanites in the following years. He mentions the childhood and upbringing of Captain Moroni during these conflicts and his victory over Zerahemnah.

Roberts sets out Alma the Younger as one of the great exemplars of the scriptures, saying “there is scarcely any condition of life that Alma’s life will not instruct.” He discusses the demoralizing effect of war upon communities and details Amalickiah’s attempted rebellion amongst the Nephites, Captain Moroni’s response with the Title of Liberty, and Amalickiah’s flight and subsequent and unbelievable rise to the Lamanite throne.

Roberts sets out Alma the Younger as one of the great exemplars of the scriptures, saying “there is scarcely any condition of life that Alma’s life will not instruct.” He discusses the demoralizing effect of war upon communities and details Amalickiah’s attempted rebellion amongst the Nephites, Captain Moroni’s response with the Title of Liberty, and Amalickiah’s flight and subsequent and unbelievable rise to the Lamanite throne.

Roberts details how Captain Moroni both spiritually and physically fortified his people for the potential future conflicts with the Lamanites. The reversal of the Lamanites in trying to take the cities of Ammonihah and Noah is detailed. Roberts spends time discussing the physical characteristics of Moroni’s fortifications and speculates that fortifications in Ohio built centuries later may have taken inspiration from them.

Roberts details how Captain Moroni both spiritually and physically fortified his people for the potential future conflicts with the Lamanites. The reversal of the Lamanites in trying to take the cities of Ammonihah and Noah is detailed. Roberts spends time discussing the physical characteristics of Moroni’s fortifications and speculates that fortifications in Ohio built centuries later may have taken inspiration from them.

Argues that archaeological evidences that predate Columbus indicate that two distinct races once inhabited the Americas. This and other indings corroborate the truthfulness of the Book of Mormon.

Roberts discusses the failed political attempts by “monarchists” among the Nephites to reform the government to a system more to their liking. The subsequent actions of Captain Moroni relevant to them are discussed, as is Moroni’s role appointed role as a “dictator” in the Roman tradition for the preservation of the people. Amalickiah’s series of successes, leading up to his ignominious assassination at the hands of Teancum is also discussed. Roberts offers brief insights as to how that action is sometimes perceived in modern times, against how it would have been understood anciently.

Roberts discusses the failed political attempts by “monarchists” among the Nephites to reform the government to a system more to their liking. The subsequent actions of Captain Moroni relevant to them are discussed, as is Moroni’s role appointed role as a “dictator” in the Roman tradition for the preservation of the people. Amalickiah’s series of successes, leading up to his ignominious assassination at the hands of Teancum is also discussed. Roberts offers brief insights as to how that action is sometimes perceived in modern times, against how it would have been understood anciently.

A poem about Moroni and the Title of Liberty.

A poem about Moroni and the Title of Liberty.

Roberts discusses Ammoron assuming the throne after the death of his brother, and his two-front war against the Nephites, both on the east and the west. The efforts of the Nephites in retaking their captured cities are detailed, especially that of Helaman and his army of stripling Lamanites in the west. The lack of support in terms of men and materiel from the Nephite government in Zarahemla is mentioned, as is the determination of Helaman and his men to hold out regardless.

Roberts discusses Ammoron assuming the throne after the death of his brother, and his two-front war against the Nephites, both on the east and the west. The efforts of the Nephites in retaking their captured cities are detailed, especially that of Helaman and his army of stripling Lamanites in the west. The lack of support in terms of men and materiel from the Nephite government in Zarahemla is mentioned, as is the determination of Helaman and his men to hold out regardless.

Roberts discusses Moroni’s epistle to Pahoran, accusing the latter of disloyalty and destruction if he did not live up to the obligations of his office. The revolution of Pachus and the monarchists is revealed in Pahoran’s response, and Moroni goes to the besieged chief judge’s aid, putting down the erstwhile rebellion. Roberts offers thoughts on the seeming harshness of the Nephites’ capital punishment of those who rebelled and would not take up arms in defense of their government and their people. Following the defeated insurrection, Moroni is able to send reinforcements to his beleaguered fellows.

Roberts discusses Moroni’s epistle to Pahoran, accusing the latter of disloyalty and destruction if he did not live up to the obligations of his office. The revolution of Pachus and the monarchists is revealed in Pahoran’s response, and Moroni goes to the besieged chief judge’s aid, putting down the erstwhile rebellion. Roberts offers thoughts on the seeming harshness of the Nephites’ capital punishment of those who rebelled and would not take up arms in defense of their government and their people. Following the defeated insurrection, Moroni is able to send reinforcements to his beleaguered fellows.

The author considers Joseph Smith to be on impostor and a fanatic, alleging that Joseph Smith plagiarized the manuscript of Solomon Spaulding in order to create the Book of Mormon.

A defense of the Book of Mormon against the criticism of Dr. Duncan in the Islington Gazette of August 18th. Dr. Duncan, evidently a literary critic, concluded that the Book of Mormon was either a clumsy or barefaced forgery or a pious fraud. The author writes that the Book of Mormon makes clear many doctrines that are dificult to understand in the Bible. Also, the history and gospel taught by the Bible and the Book of Mormon are similar because both were inspired of God. [B. D.]

Author believes that it is as foolish to try to disprove the Book of Mormon as it is the Bible, for both works are built upon revelation. There are, however, many who refuse to accept the teachings of both scriptures.

Roberts discusses the waning days of the war with the Lamanites, until Ammoron’s assassination by Teancum near the City of Moroni. The rebuilding process, both spiritual and physical, following the war is mentioned, as is the passing of its chief figures within a handful of years. Roberts discusses the impossibility of knowing a great deal about Captain Moroni, but compares him favorably to Washington. He concludes by stating that “[t]he fate of the Nephite Republic is a warning to all free governments…that the people of a republic—a free people—must be a righteous people or the days of their prosperity are numbered…”

Roberts discusses the waning days of the war with the Lamanites, until Ammoron’s assassination by Teancum near the City of Moroni. The rebuilding process, both spiritual and physical, following the war is mentioned, as is the passing of its chief figures within a handful of years. Roberts discusses the impossibility of knowing a great deal about Captain Moroni, but compares him favorably to Washington. He concludes by stating that “[t]he fate of the Nephite Republic is a warning to all free governments…that the people of a republic—a free people—must be a righteous people or the days of their prosperity are numbered…”

Lehi, in his inal farewell to his family, stated that he “must soon lay down in the cold and silent grave, from whence no traveler can return” (2 Nephi 1:14). Inasmuch as similar words appear in the writings of William Shakespeare, Church critics believe that Joseph Smith borrowed the Book of Mormon statement from Shakespeare. However, in the ruins of Mexico similar words have been found to have been used in an ancient funeral speech.

Mormons who believe that the Book of Mormon was delivered by an angel of the Lord have been troublesome wherever they have been: Kirtland, Ohio, Missouri, Illinois, and Salt Lake City, Utah. Gives the history of the rise of the anti-polygamy Mormons, the Josephite Mormons, or RLDS church.

The labors of the late respected and beloved Orson Pratt, some of whose writings we herewith present to the public, are too well known to require any extended comments from us. His voice has been heard in various parts of the earth bearing a faithful testimony to the truth of the gospel, and in many places where he never was seen, his precious writings have been perused with pleasure and profit by the honest in heart. Thus has his name become familiar and honored among the people of God. The first edition of his “Works,” published in England, have, of late years, been very scarce, and this is one reason why we have been led to republish them. We trust that this book will find a place in every home and be studied by both old and young, so that all may see the beauty of the truths therein explained. That the Spirit of God may enlighten the minds of those into whose hands this work may come so that they may comprehend and heed its teachings, and that Brother Pratt, though dead, may yet live in the hearts of the people, are the sincere desires of The Publishers.

A Dictionary of the Book of Mormon is an outgrowth of the author’s immense Concordance to the Book of Mormon. Printed in several different editions, this dictionary contains entries for every person and place that was named within the Book of Mormon.

“The increasing interest taken in the study of the Book of Mormon and in the history of the people whose origin, progress, and destruction it narrates, encourages the author of this little work to think that this addition to the literature of the subject will not be like one born out of due time but will be received as an acceptable aid to the study of its sacred pages. To the members of the Theological Classes of the Church of Jesus Christ of Latter-day Saints, whether of the quorums of the Priesthood, of the Sunday Schools, Church Schools, or Improvement Associations, we particularly submit this book-- the first of its kind-- believing it will afford them material help in their investigations of Book of Mormon subjects, and their study of Nephite and Jaredite history; and we trust it wil not be without value to every one who takes an interest in the races who rose, flourished and vanished in Ancient America. This Dictionary contains the name of every person and place mentioned in the Book of Mormon, with a few other subjects of interest referred to therein.” [Author]

Writes concerning the Native Americans, their lands, and Book of Mormon prophecies.

Quotes Isaiah 29 and prophecies within the Book of Mormon concerning its eventual appearance in the latter days. Recounts events surrounding its preparation for publication, with emphasis on the experiences of the Three Witnesses.

Quotes Isaiah 29 and prophecies within the Book of Mormon concerning its eventual appearance in the latter days. Recounts events surrounding its preparation for publication, with emphasis on the experiences of the Three Witnesses.

Quotes Isaiah 29 and prophecies within the Book of Mormon concerning its eventual appearance in the latter days. Recounts events surrounding its preparation for publication, with emphasis on the experiences of the Three Witnesses.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

Reports on an article in the May issue of Popular Science Monthly, which in turn borrowed the article from Gentleman’s Magazine. Pre-Columbian Mexicans believed in a god named Quetzalcoatl, who had striking similarities to the biblical Messiah. Cortez was mistaken for this god, who was expected to return. Comments on the author’s inference that Quetzalcoatl was St. Brendan, an Irish bishop.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

Offers an explanation why eight of the eleven witnesses were members of two families.

Offers an explanation why eight of the eleven witnesses were members of two families.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

Relates the mounds found in the United States to war sites in the Book of Mormon. Also discusses anthropological aspects of the Book of Mormon.

A narrative of Nephi’s life and lessons that may be learned from the life of Nephi. At times it is better to suffer wrongs than to demand one’s rights, and the purposes of God will not be thwarted.

An article for youth that draws attention to the fact that the downfall of the Jaredites was due to their desire to have a king rule over them. King Akish’s deeds of cruelty, treachery, and iniquity created a kingdom so filled with corruption and secret societies that civil war broke out and ended only after the destruction of the nation.

An article for youth that draws attention to the fact that the downfall of the Jaredites was due to their desire to have a king rule over them. King Akish’s deeds of cruelty, treachery, and iniquity created a kingdom so filled with corruption and secret societies that civil war broke out and ended only after the destruction of the nation.

Amid the ever-changing scenes of development . . . there must go through it all, like a golden thread, one thing constant: the spirit of the latter-day work.

Gives ethnic descriptions of Book of Mormon peoples and discusses them as inventors, explorers, and warriors. Cites archaeological findings that relate to the Book of Mormon.

Aaron chose missionary service over the opportunity to serve as king and suffered hardship and inhumane treatment to preach the gospel to the Lamanites. Though little is known about him, the Book of Mormon sets forth the greatness of his character.

Aaron chose missionary service over the opportunity to serve as king and suffered hardship and inhumane treatment to preach the gospel to the Lamanites. Though little is known about him, the Book of Mormon sets forth the greatness of his character.

“Written for the purpose of presenting the Book of Mormon narrative in language that can be understood by small children” Contains illustrations.

Chapter 14 points out many references to Christ’s Atonement in the Book of Mormon. The law of Moses was a shadow and type of the Atonement, which was fulfilled by Jesus who gave his own life.

Volume 1 includes a detailed description of the gold plates, an account of the Book of Mormon narrative, and the rise of the Spaulding theory.

Among the words of the English language the word farewell is the hardest to pronounce, and I, probably, will succeed very poorly at my present attempt.

The character of Nephi is exemplified by his many accomplishments, skills, and relationships. He was a leader, son, and brother who possessed great love and inspired others. He was a craftsman and hunter who showed ingenuity, industry, and good sense.

The character of Nephi is exempliied by his many accomplishments, skills, and relationships. He was a leader, son, and brother who possessed great love and inspired others. He was a craftsman and hunter who showed ingenuity, industry, and good sense.

A script for a dramatic presentation depicting the conversion of King Lamoni, written to encourage greater interest in the Book of Mormon among the young women of the Church.

A script for a dramatic presentation depicting the conversion of King Lamoni, written to encourage greater interest in the Book of Mormon among the young women of the Church.

Describes the location and appearance of the Hill Cumorah, and then tells of the Jaredite and Nephite destructions that had occurred there. Stevenson then discusses America as a land of liberty and Moroni’s final act of burying the plates in the Hill Cumorah.

Refers to an article in the June, 1892 issue of Popular Science Monthly by S. Newberry, whose description of ancient civilizations of Latin America harmonize with information in the Book of Mormon.

The folly of Darwinism/evolution

Discusses Columbus’s discovery of America, the origin of the American Indians as taught by the Book of Mormon, and the fulfillment of prophetic statements concerning America.

Provides suggestions for a lesson about the translation of the Book of Mormon. Emphasizes the role of Martin Harris.

Provides suggestions for a lesson about the translation of the Book of Mormon. Emphasizes the role of Martin Harris.

Provides suggestions for a lesson about the translation of the Book of Mormon. Emphasizes the role of Martin Harris.

Quotes excerpts from an article entitled “Criticism of the Old Testament” published in the Edinburgh Review. The same objections and methods applied to the Book of Mormon may be applied to the Bible. Both must stand or fall together. The LDS realize that the Book of Mormon “invite[s] investigation and maintain that if this record must be rejected, the Bible must be rejected, too, since every objection that can be raised against the Book of Mormon finds its true counterpart among the objections raised against the Bible” [J.W.M. & D.M.]

Gives an account of the coming forth of the Book of Mormon. Joseph Smith’s mission was to translate the Book of Mormon and to re- establish the Lord’s church upon the earth. Moroni’s visits prepared the young prophet and, in time, the work of translation began, culminating in the organization of the Church.

Describes the culture of the Zuni tribe located in the four corners region of the United States and concludes that because of their civilized lifestyle they must have been of Nephite descent.

This work has been written for the purpose of instructing the youth of Zion in the first principles of the gospel. For the most part our parents have been converted to the gospel while living in the various States of this country, or in foreign lands, by the preaching of the servants of God sent forth of him to proclaim the ushering in of the Dispensation of the Fullness of Times, and to call mankind to repentance. They carefully and thoroughly examined every principle advanced by them; for notwithstanding the doctrines taught by the Elders were older than the earth, and in various dispensations have been expounded by prophets and apostles whose testimony is recorded in the Bible, yet something in the spirit by which they were proclaimed, and the manner in which they were combined, made them a new gospel—a new religion. Not only did our parents hear the public discourses of the servants of God, but in the home circle—to which they invited the teachers of the seemingly New Faith—the gospel, the harmony and beauty of its principles, the consistent blending in it of justice, and mercy, its sanctifying influence upon the human character, its spirit and powers, were all common topics of their conversation; until they not only intellectually assented to it as a grand system of truth, but also became imbued with its spirit, and felt and enjoyed its powers. With the youth of Zion it has been different. Being removed from the errors of the sectarian world, it has been thought they would accept the gospel as a matter of course. It may be stated as a general truth, that too much in this respect has been taken for granted; and in too many instances our youth have not been instructed so thoroughly in the things of God as they ought to have been. Many have grown up in lamentable ignorance of even the First Principles of the gospel—which ignorance is often confounded with unbelief, or mistaken for infidelity. To such the gospel has only to be presented intelligently, and in its native simplicity, to be accepted. “Whoever examined our religion,” said one of the Fathers of the early Christian Church, “but what he accepted it?” So now: the Gospel has only to be understood to be admired and believed. It is to place within their reach a thorough exposition of the First Principles of the gospel that this work has been prepared, and is now presented to the youth of Zion: and it is the earnest hope of the author that by a patient perusal of these pages those who now believe the gospel will find their faith strengthened and confirmed; and those who do not believe it, be convinced of its truth. It is but fair to the writer to say that the work has been written amid the busy scenes of missionary life in a foreign land. Its preparation has been frequently interrupted by travel, and the performance of many other duties requiring the writer’s attention. If this work, therefore, in point of excellence shall fall below what was desired by the General Superintendency of the Mutual Improvement Associations, at whose instigation it was written, it is hoped these circumstances will in some degree excuse it.

In presenting this pamphlet of Reminiscences to the public, the Author desires to explain the circumstances that induced him to issue it. While delivering a series of illustrated lectures in the various tabernacles and public halls throughout the Territory— and which were repeated on more than 200 different occasions— the Author was earnestly solicited to publish the lectures, including engravings of the paintings, in the form in which they now appear. Having become convinced from the great interest taken in the lectures, that they were productive of much good, the Author finally determined to submit the lectures to the public. The Author having been personally acquainted with the Prophet Joseph Smith, and having been with him in many of his trying experiences, desires to add his testimony to the truth of the work inaugurated by him, under instructions from the Almighty, and hopes that the incidents herein related will induce many to investigate this great and important work; for he that judgeth without investigation is unwise.

The author presents his own and others’ eyewitness accounts of events in the life of Joseph Smith. This book gives the history of Joseph’s childhood through his martyrdom. Includes a description of Cumorah, speaks of its history, and gives descriptions of the things Joseph received with the golden plates.

A report of the author’s explorations in Salt River Valley, Arizona, wherein he hypothesizes that the inhabitants of Salt River Valley came from Hagoth’s voyages to the north country (Alma 63). The peoples had buildings and temples made of cement and probably used metal.

A dramatic rendition of Abinadi’s prophetic message to King Noah.

A dramatic rendition of Abinadi’s prophetic message to King Noah.

The book is divided into three parts, two of which contain a discussion of the Book of Mormon. Features a revised and enlarged edition of the author’s Book Unsealed (1892) reviews eleven works written against Mormonism, and examines six United States school histories and four encyclopedias that deal with Mormonism.

[R] 1898. Responds to critics of the Book of Mormon. Writes concerning metal plates, manner of translation, poor grammar, rapid population growth, dark color of Lamanites, modern words used in the translation, polygamy, place of Christ’s nativity, Holy Spirit given before Christ came in the flesh, the charge of plagiarism, and the Spaulding theory.

A newspaper article from Zion’s Ensign that contains an interview with William Smith, brother of Joseph Smith. Discusses the frock covering the plates, Joseph Smith’s character, and Reverend Lane’s impetus that led to the first vision.

The joining of the sticks of Judah and Joseph (the Bible and the Book of Mormon) will precede the gathering of Israel.

While archaeologists search for the secrets to the origin of the early inhabitants of America, members of the Church believe the keys to understanding such things are contained in the Book of Mormon.

Cites biblical prophecies and archaeological and other scientilic studies to provide external evidence for many claims of the Book of Mormon concerning ancient American culture: evidence of highly civilized peoples, Hebrew customs, ancient writings, textiles, horses and elephants, metals, Egyptian infiuence, and the fullillment of Psalms 85 and Isaiah 29.

The Bible does not indicate a cessation of revelation, and was not intended to be the last and only rule of faith and practice. Joseph Smith received revelation that the Book of Mormon was a divine document. Hurlbut originated the Spaulding theory. Professor Anthon’s statement is examined. Discusses the witnesses to the Book of Mormon and finds their testimonies valid.

A five-part series that includes a brief overview of the Book of Mormon, an account of Spanish conquerors who destroyed evidence of Hebrew influence reasoning that “Satan had counterfeited in this people the history, manners, customs, traditions, and expectations of the Hebrews,” a description of artifacts containing Hebrew characters, and evidence that the religious traditions of the Indians corroborate Book of Mormon statements.

Announces the discovery of an ancient copper mine in Montana and uses the Book of Mormon to explain its significance. Believes that the Book of Mormon “is undoubtedly the key to American archaeology”

A defense of the Book of Mormon and brief summary of its contents. The Book of Mormon is a supplement to the Bible, not a replacement. Satan is active in attempting to discredit the Book of Mormon. The Book of Mormon is the fulfillment of biblical prophecies.

Defends criticisms that the Book of Mormon contains bad grammar by stating that any errors of the book are the errors of man. Mentions the errors of the Bible.

The need to know the geography of the Bible

A brief summary of David Whitmer’s life and testimony of the Book of Mormon.

This reprint from the Deseret News tells of an archaeologist, Dr. Augustus le Plongeon, who deciphered several inscriptions found in Central America. He found that the hieratic (sacred) alphabet of the Mayas was almost identical to that of the Egyptians, as well as similar grammar and characters with identical meanings. Two cities in the peninsula of Yucatan were “visited by learned men from all parts of the world” Creation stories were found recorded that resemble Old World legends. Dr. Plongeon directly links Egyptian identity with the Mayan people.

Speaks about the validity of the Bible and argues that God has spoken to the ancient western world as well as set forth in the Book of Mormon. Adduces archaeological evidence and arguments of reason to defend the Book of Mormon.

An evangelical tract written by a former Jew supporting the Book of Mormon and its claims to antiquity. The author discusses evidence that he feels supports the Book of Mormon, such as the testimony of the witnesses, the Newark Stone, and similarities between native Americans and Hebrews.

Snyder believes in and preaches Book of Mormon doctrines but rejects the teachings and authority of the LDS church. Believes Mormons have gone astray since the days of Joseph Smith.

People have a hard time accepting the Book of Mormon because of the tradition that teaches that the heavens are sealed. The Book of Mormon and the Bible fulfill the prophecy in Ezekiel 37. “The Book of Mormon is the Bible of the American continent”

A listing of numerous scrolls, inscriptions, and tablets purportedly found on the American continent with Hebrew or Egyptian characters upon them, and a comparison between American Indian languages and Hebrew with similarities noted. All these are proposed as evidence of the Hebrew ancestry of American Indians and the truthfulness of the Book of Mormon record.

Editorial comments claim increasing archaeological evidences in support of the Book of Mormon.

The prophet Joseph Smith taught in the Nauvoo House concerning the stick of Joseph, Ephraim, and Manasseh. Lehi was of the family of Manasseh and Ishmael and his family were of the house of Ephraim. The one hundred sixteen lost pages of the Book of Mormon contained a clear account of Ishmael’s ancestry. That is the reason, the prophet said, that no mention of Ishmael’s genealogy is in the Book of Mormon. Richards discusses the marriage relationships and union of the families. Lehi’s sons married Ishmael’s daughters thus combining the two tribes. Richards writes that this fulfills the prophecy in Genesis 48:20 that Ephraim and Manasseh togEther should become a multitude of nations.

The prophet Joseph Smith taught in the Nauvoo House concerning the stick of Joseph, Ephraim, and Manasseh. Lehi was of the family of Manasseh and Ishmael and his family were of the house of Ephraim. The one hundred sixteen lost pages of the Book of Mormon contained a clear account of Ishmael’s ancestry. That is the reason, the prophet said, that no mention of Ishmael’s genealogy is in the Book of Mormon. Richards discusses the marriage relationships and union of the families. Lehi’s sons married Ishmael’s daughters thus combining the two tribes. Richards writes that this fulfills the prophecy in Genesis 48:20 that Ephraim and Manasseh together should become a multitude of nations.

While not accepting the supernatural, Symes argues that the Book of Mormon is the best attested, or has the greatest evidences attached to it, of all Bibles (sacred books) in the world. Refers to Joseph Smith’s account of the first vision and of the gold plates, as well as the testimonies of the Three and Eight Witnesses.

Cites archaeological evidence that iron was used by ancient American inhabitants, supporting the claim made by the Book of Mormon concerning steel and iron. [A. C.]

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Quotes William Niven’s description of ancient ruins at Yerba Buena in the state of Guerrero, Mexico. Niven theorizes that the city was destroyed by being suddenly submerged in water and later coming up again. Parry quotes 3 Nephi 8:5-17 that describes the violent destruction in the Nephite and Lamanite land. The Book of Mormon is supported by Niven’s theory.

Joseph Smith was a true prophet, and the Book of Mormon is one of the fruits of his labors—all of which testify of his inspiration. Many external evidences are cited to demonstrate the authenticity of the Book of Mormon, including newly discovered evidence of ancient cities, and the fact that many Mesoamerican scholars support the idea that the ancient Mesoamericans’ culture reflected Near Eastern relations.

American antiquities support the claims of the Book of Mormon. Prior to the publication of the book extensive facts about the ancient Americans’ language, ancestry, and works were unknown to the world. Gives information about publication dates for works about American antiquities and when their use began in America.

The Book of Mormon fulfills the promise that the gospel would be preached in all the world (Matthew 24:14). In spite of the “army of sectarian preachers” who combine against it, the Book of Mormon will spread throughout the earth. Signs and wonders will follow those who believe. The gospel is the same in the Book of Mormon as in the New Testament, but the Book of Mormon clarifies passages that are difficult to understand. It is also warning voice.

One purpose of the Book of Mormon is to bear testimony of the truthfulness of the Bible. The corroborating witness of the Book of Mormon should encourage Christians to approach the Bible as a sacred text rather than human work.

The connection of the Book of Mormon with Solomon Spaulding’s Manuscript Story was invented by E. D. Howe in his book, Mormonism Unveiled. Howe’s “book was a lie from beginning to end, and it is now pretty certain that Howe knew that it was a lie when he published it”

Parry argues that Joseph Smith’s description of the Urim and Thummim coincide with the Bible’s description. Since this and other statements of Joseph Smith coincide with the Bible, Joseph Smith was divinely inspired.

Argues that the Samoans originate from American shores, namely from Hagoth (Alma 63:5-8).

The biblical canon and its organization

The biblical canon and its organization

A polemical tract against Mormonism. The author accepts the Spaulding theory of the Book of Mormon origins.

A polemical work against the Book of Mormon. The author assumes a letter perfect and grammar perfect translation of the Book of Mormon through the Urim and Thummim. He therefore presents over 2000 changes in the text of the Book of Mormon since the 1830 edition and concludes that Joseph Smith was therefore uninspired.

After Jesus’ resurrection and ascension into heaven He appeared to the Nephites in fulfillment of the words of a number of their ancient prophets. The people to whom He came were those who had assembled near the temple in the Land Bountiful. They were conversing about the marvelous changes that had taken place on the face of the land by reason of convulsions that occurred at the death of the Savior. While thus engaged they heard a voice from heaven. At first they did not understand it, but the third time they understood that it was the voice of the Father calling upon them to behold His beloved Son. They then cast their eyes toward heaven and beheld a man, clothed in a white robe coming down out of heaven. He announced Himself to be Jesus Christ the Son of God, who was slain for the sins of the world. He then permitted them to feel the prints of the nails in His hands and feet and thrust their hands into His side, that they might be fully satisfied that it was He of whom the prophets had testified. And the people fell at His feet and worshiped Him.

For several generations, previous to the birth of the Prophet, his forefathers had been honest, industrious farmers in New England. The first of his ancestors to come to America, from England, was Robert Smith, who emigrated to this country about the middle of the seventeenth century. He settled in New England, and there his descendants lived for five generations. Joseph Smith, who was the fourth in descent from Robert, married Lucy Mack, Jan. 24, 1796. Her ancestors had also been husbandmen, and therefore ail of the sturdy qualities attaching to that class were inherited by the Prophet. During the early part of their married life Joseph and Lucy (who had settled in the town of Tunbridge, Vermont,) were prosperous in a worldly sense, but through the treachery of a friend they were deprived of all their property. Soon afterward they removed to Sharon, in the same State, where they lived under very unfavorable circumstances until after the birth of their son Joseph, which occurred at Sharon, Windsor Co., Vermont, December 23, 1805. The poverty, ill health and other chastenings of the parents of Joseph were effectual in teaching the family to be humble and dependent upon their Heavenly Father. Had it been otherwise—had Joseph and his parents been successful ’in obtaining wealth, the young man’s spirit might have been less perfectly moulded to suit the purposes of his Heavenly Father. Pride might have taken the place of humility, and self-conceit, of faith and trust. It is a significant fact that Joseph’s grandfather, Asael Smith, possessed sufficient of the spirit of prophecy to declare that one of his descendants should exert a great influence on the religious belief of his associates. Said he, “ It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith.” How literally has this been fulfilled! How completely is the faith established by our Heavenly Father through the Prophet Joseph revolutionizing the religious belief of this day! And Asael Smith lived to witness the commencement of the fulfillment of his prediction, for a short time before his death he was permitted to behold a copy of the Book of Mormon; and as he was about to depart from this earth, he warned his descendants to take heed of this work and to accept the ministry of Joseph, for that which he was about to bring forth was of God. The birth of Joseph Smith marks an important era in the world’s history. Thousands can testify at the present time that he was one of the greatest prophets the world has ever known. To him were entrusted the keys of the dispensation of the fullness of times. His work will yet be known and his praises sung in all nations under heaven. And yet the man destined to such high honor was born of humble parents, in poverty, in an obscure town among the backwoods of Vermont. Truly the ways of God are past the comprehension of feeble, mortal man.

Our lesson today is the testimony of three men that the prophecy of the coming forth and translation of the Book of Mormon had been fulfilled. When Moroni finished the record of the Nephites he closed with the prophetic words which formed our last lesson; we here have a solemn statement of the manner of their accomplishment. It appears, from this testimony, that these three witnesses saw the sacred plates and the engravings thereon, that an angel of God, who is generally understood to be Moroni himself, came down from heaven and showed them to the witnesses; also, that the voice of the Lord declared unto them that the engravings had been translated by the gift and power of God, and that He commanded them to bear record of these things. (Doc. and Cov., Sec. 17.) And to be obedient to that commandment they send this testimony forth to all the world, that all men may know what great things God had done and was now doing for His children on this earth. It is worthy of especial note that though these witnesses all left the Church, and for a time entertained very bitter feelings towards the Prophet Joseph Smith, yet they never denied this testimony nor faltered in their allegiance to the Book of Mormon; though often strongly urged by apostates and unbelievers to do so. But their unvarying reply was that they had seen and heard the angel and that their testimony, as printed,, was true in every particular.

At the commencement of the reign of Zedekiah, the last king of Judah, there lived in Jerusalem a worthy, prayerful man named Lehi. At that time many prophets of God came to the Jews, calling upon them to repent of their sins, or the great city of Jerusalem would be destroyed. Lehi, hearing these prophecies, prayed to the Lord with all his heart in behalf of his people. As he prayed a pillar of fire came and dwelt on a rock before him, and many things were then shown him by the Lord which caused him much sorrow and fear. When he returned to his home in Jerusalem he was carried away in a vision. The heavens were opened to his view, and he saw God sitting upon His throne, surrounded by vast hosts of angels who in songs, were praising the Lord. Then he saw a bright and holy Being who was followed by twelve others, come down out of heaven on to this earth. These were Jesus Christ, our Lord, and His Apostles. Then in the vision, Jesus came to Lehi and gave him a book, which he bade him read. When Lehi did so he found it contained the word of the Lord against Jerusalem; that because of its great wickedness it should be destroyed, many of its people should be slain and many should be carried away 1 captive into Babylon. When Lehi learned these terrible truths he went forth among the people, pleading with them to repent and reform, lest these judgments come upon them. But the inhabitants of Jerusalem, at that time, would not give heed to the warnings of the servants of God, and they mocked at Lehi, and sought to take away his life, as they had the prophets of earlier times, whom they had cast out, and stoned and slain. Elijah they had cast out. Zenos they had slain. Zechariah they had stoned. Isaiah they had sawn asunder, and Jeremiah, who prophesied at the same time as Lehi, they imprisoned and otherwise abused.

We learned in our last lesson that the Jews at Jerusalem sought to take the life of Lehi, because he bore a message from God which foretold evil to them, unless they repented. It would seem that the wicked who have no desire to repent, almost always act as though the prophet who brings a divine message of chastisement, is responsible, and not they themselves, for the woes pronounced against them. They have, as a rule, sought to slay the servants of God who prophesied of sorrow and trouble, as though the servant and not the Lord was the one who ordained and executed the punishment. So it was with Lehi, but the Lord preserved him from the hands of the wicked; and blessed him, because he had declared the things which He commanded. And the Lord warned Lehi in a dream to leave Jerusalem, and journey in the wilderness, and go where He should direct him. All this Lehi did. He left his home in Jerusalem, with all the riches it contained, and taking his family with him he went into the wilderness. He took nothing with him except such things as were necessary, as provisions and tents, for the comfort of himself and family, which consisted of his wife, Sariah, and his sons, Laman, Lemuel, Sam and Nephi. Which way they traveled we are not informed, but in a few days they reached the borders of the Red Sea, most probably that portion known to us as the gulf of Akabah. They may have journeyed from Jerusalem to the south end of the Dead Sea, thence southerly by the wady (valley) of Arabah, or they may have taken a somewhat more westerly route.

Soon after the arrival of Lehi and his family on the borders of the Red Sea the Lord gave Lehi a commandment that his sons should return to Jerusalem to obtain certain brass plates, upon which was engraven a history of the world, from the creation to the days of Zedekiah, and more particularly a record of the Jews. The plates also .contained the genealogy of Lehi and his family. When the elder sons of Lehi heard this command they objected. They said it was a hard thing that their father required of them; for they had no faith that they could obtain the plates, as they were in the hands of a rich, wicked and powerful man, named Laban, who would not be willing to give them up. Their father told them that it was not he, but the Lord, who desired them to obtain the plates. This did not satisfy them : they still murmured. But Nephi, when he heard the command, at once consented to go, for, he told his father, he had learned that God gave no commandments to men, unless He prepared a way for them to accomplish the thing which He required. When Lehi saw how great was the faith of his son, Nephi, he was exceedingly glad, for he knew that the Lord had blessed him. Persuaded by Nephi the brothers consented to go; then with their tents they journeyed back to Jerusalem. After two unsuccessful attempts Nephi, on the third effort obtained the plates, and the young men returned with them to the tents of the family in the wilderness. Lehi greatly rejoiced when the plates were given into his charge, and offered up a sacrifice to the Lord in token of his gratitude. These plates remained with the people of Nephi from this time to the destruction of the race at Cumorah, nearly a thousand years later.

Soon after the return of the sons of Lehi with the plates of brass to the tent of their father, on the borders of the Red Sea, they were commanded of the Lord to return once more to Jerusalem. The cause of this command was that God intended to make of the seed of Lehi a great people; but his sons were all unmarried, and there were no young women in the company who would do for wives for them. So, to fulfill the purposes of the Lord, they were sent to a man of the tribe of Ephraim, named Ishmael who had several marriageable daughters. We do not read that any of the sons of Lehi murmured at this command, but they immediately returned to Jerusalem. There they went to the house of Ishmael and made known their errand. And the Lord gave them favor in the eyes of Ishmael and his family, who left their home and went with the sons of Lehi into the wilderness. On the way they had considerable trouble, for Laman and others were very rebellious and quarrelsome; but, at last, they reached the tent of Lehi in safety, and in thankfulness to the Lord they thereupon offered sacrifice and burnt offerings unto Him. In a very little while four of the daughters of Ishmael married the four sons of Lehi, and the eldest daughter became the wife of Zoram, formerly the servant of Laban.

Shortly after the marriage of his sons to the daughters of Ishmael, Lehi was directed by the Lord to continue his journey the next day towards the Land of Promise. The little colony had been organizing and resting for some time at the place they had first selected on the shores of the Red Sea, near a little stream which Lehi called the river Laman, in honor of his eldest son. The next morning when Lehi arose and went to his tent door he found near by a round ball of curious workmanship. It was made of fine brass and within it were two spindles or needles, one of which pointed the way the company should travel. The country through which they were about to pass was new to them and ’they had no guide who knew the way. They were acquainted with the region between Jerusalem and the Red Sea, and consequently did not need any person or thing to point out that road. From this time it would be different, all was strange to them; without divine help they might die for want of water and food, or fall into the hands of the inhabitants of the land, or entirely lose their way in the desert. So the Lord provided this ball, which they called a Liahona. It had the strange peculiarity of working according to their faith, and, when necessary, writing would appear on it, giving instructions to them what to do in cases of emergency. In fact, it took the place and performed the work of the fiery, cloudy pillar that went before the Israelites when Jehovah led them out of Egypt in the days of Moses. This Liahona first led the company for four days in a direction a little east of south along the.borders of the Red Sea. At the end of these four days they rested. They called the place where they camped Shazer. Here they hunted and killed game for food, and then resumed their journey along the borders of the Red Sea. And so they continued to follow the directions of the ball, which led them through the more fertile parts, of the wilderness. By. and by they changed their direction and traveled almost directly eastward, across the Arabian Peninsula, until they reached the waters of the great ocean. The Prophet Joseph Smith says, “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.”

Many persons who do not believe in the divinity of Joseph Smith’s mission endeavor to prove that there was no necessity of any prophet being raised up to perform the work which he accomplished. They claim that the work done by Jesus Christ and His apostles rendered the coming of a prophet in this day entirely unnecessary. But there were some particulars in which the dispensation introduced by the Savior, and continued by His apostles, was wanting to make it a complete and final one. In the first place, it was not a gathering dispensation. No attempt was made in those days to gather all who accepted the Gospel to one place, where they could be instructed in the ways of God, build temples to His name, and prepare for the second coming of the Redeemer. Secondly, some of the chief apostles after the time of Christ plainly foretold the falling away, or apostasy of the church, and the restoration of the Gospel in its fullness at a later day. Paul, in his second epistle to the Thessalonians, ii:3, says, “Let no man deceive you by any means; for that day (the day of Christ’s second coming) shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition.” He speaks of evidences of this falling away, Titus i:10-11, “For there are many unruly and vain talkers and deceivers, * * * whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.” A graphic picture, not only of that day, but also of this day of hireling priests. No doubt the final step of the falling away of the people from the plain truths of the Gospel took place when Constantine, one of the Roman emperors, accepted the Christian faith, and established it as the state religion of Rome. In order that the principles of that faith might be rendered more acceptable to the pagan Romans, many of its most precious truths were changed, and heathen rites introduced. From this union of Christian and pagan belief the Roman Catholic Church originated, the- head of which, the Pope of Rome, professes to have received his authority direct from Peter, the chief apostle after Christ. There are many objections to this claim, chief of which is the fact that none of the popes have ever claimed or exercised the gifts and blessings pertaining to the Priesthood which Peter held. Again, so many changes have been introduced into the Catholic faith, that neither it nor the religions which have sprung from it can well be the everlasting, unchangeable Gospel. If, then, the Priesthood of God was taken from the earth with the death of the apostles, a restoration of that power would be necessary to prepare the people for the second advent of the Savior. This would mean that some person formerly holding that power should restore it to some one upon the earth. It would necessarily be the visit of an angel to a prophet. John, the Revelator (Rev. xiv, 6), says: “And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” If this angel was to come to the earth, as John declares, there must of necessity have been an individual prepared to receive him and his message. Hence the necessity of a latter- day prophet. Joseph Smith was verily raised up most opportunely for this work. As we shall see in continuing the history of the Prophet, he received the message of that angel (Moroni), and afterward received the Priesthood from other angels (John the Baptist, and Peter, James and John), thus literally fulfilling many prophecies concerning these events.

In attempting to prove that Joseph Smith was not a true prophet, his enemies point to the fact that he was a young, ignorant boy at the time he claimed to have received his first vision. They ask how it is that God would choose an unlearned boy for His work, when there was so many thousands of men who had spent their entire time from early youth in teaching the people, who were well versed in the Scriptures, having given up the best part of their lives to their study. “Would it not have been better,” say these persons, “for God to choose one already educated to the ministry, rather than one whom He would have to instruct in the principles of the Gospel?” In answer to this question and these objections, we can say that God showed His infinite wisdom in making choice of so humble an instrument as Joseph Smith to perform the great labor of restoring the Gospel. In the first place, it was necessary that a person should be chosen who had not been taught in the sectarian doctrines of the day, which God Himself has declared to be false. What advantage would it have been, to select a man who had been engaged all his life in teaching false doctrine, to introduce the true Gospel? You can see at once that the idea is absurd? Joseph had not been taught in the religious notions of his time. His mind was a blank, so far as doctrine was concerned, prepared to receive such impressions as God should see fit to make upon it. He was humble, and would willingly receive and treasure up God’s word to him. Besides all this he was comparatively innocent of the sins so prevalent in the world, and God delights in innocence and purity. What wonder is it, then, that He should have chosen the humble boy, Joseph, for the great latter-day work? Again, prophets in ancient times have foretold the work which Joseph has performed, and the instrument chosen to carry it out. One of these was Joseph, who was sold into Egypt. Lehi tells us (II Nephi 3: 14, 15) that Joseph, in speaking of the latter times, said, “Behold, that seer will the Lord bless; and they that seek to destroy . him, shall be confounded * * * * *. And his name shall be called AFTER ME: AND IT SHALL BE AFTER THE name of his father. And he shall be like unto me; for the thing which the Lord shall bring forth by his hand, by the power of the Lord shall bring my I people to salvation. ” Here Joseph not only points out the fact that a prophet should be raised up, but he even declares that the name of that prophet should be the same as his, and that he should be named after his father. All these predictions were fulfilled in Joseph Smith, the prophet. Nor is it a new thing for God to select a boy for an important labor. The boy David, the youngest son of Jesse, was chosen to be king of Israel. The boy Samuel was called to succeed Eli in his important position, and in his more advanced age, he became one of the greatest prophets Israel had ever known. All evidences point to the fact that God showed His supreme wisdom in the selection of the boy Joseph to be His latter-day prophet.

For several generations, previous to the birth of the Prophet, his forefathers had been honest, industrious farmers in New England. The first of his ancestors to come to America, from England, was Robert Smith, who emigrated to this country about the middle of the seventeenth century. He settled in New England, and there his descendants lived for five generations. Joseph Smith, who was the fourth in descent from Robert, married Lucy Mack, January 24, 1796. Her ancestors had also been husbandmen, and therefore all of the sturdy qualities attaching to that class were inherited by the Prophet. During the early part of their married life, Joseph and Lucy (who had settled in the town of Tunbridge, Vermont,) were prosperous in a worldly sense, but through the treachery of a friend they were deprived of all their property. Soon afterward they removed to Sharon, in the same State, where they lived under very unfavorable circumstances until after the birth of their son Joseph, which occurred at Sharon, Windsor Co., Vermont, December 23, 1805. The poverty, ill health and other chastenings of the parents of Joseph were effectual in teaching the family to be humble and dependent upon their Heavenly Father. Had it been otherwise—had Joseph and his parents been successful in obtaining wealth, the young man’s spirit might have been less perfectly moulded to suit the purposes of his Heavenly Father. Pride- might have taken the place of humility, and self-conceit, of faith and trust. It is a significant fact that Joseph’s grandfather, Asael Smith, possessed sufficient of the spirit of prophecy to declare that one of his descendants should exert a great influence on the religious belief of his associates. Said he, “It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith.” How literally has this been fulfilled! H ow completely is the faith established by our Heavenly Father through the Prophet Joseph revolutionizing the religious belief of this day! And Asael Smith lived to witness the commencement of the fulfillment of his prediction, for a short time before his death he was permitted to behold a copy of the Book of Mormon; and as he was about to depart from this earth, he warned his descendants to take heed of this work and to accept the ministry of Joseph, for that which he was about to bring forth was of God. The birth of Joseph Smith, marks an important era in the world’s history. Thousands can testify at the present time that he was one of the greatest prophets the world has ever known. To him were entrusted the keys of the Dispensation of the Fullness of Times. His work will yet be known and his praises sung in all nations under heaven. And yet the man destined to such high honor was born of humble parents, in poverty, in an obscure town among the backwoods of Vermont. Truly the ways of God are past the comprehension of feeble, mortal man.

After receiving his first vision, as related in the last lesson, Joseph continued his usual labor, withstanding the attacks of his enemies, and cherishing in his heart the remembrance of the vision he had seen. Many attempts were made to cause him to deny having received this revelation, but they were all unsuccessful. For three years and a half he had no further manifestation from heaven, and during all that time he saw himself and those near and dear to him, shunned by those who had formerly been friendly. He was sometimes forced into the society of those who scoffed at all religious beliefs, and many things conspired to rob him of the great testimony he had obtained; but he still held it. On the night of September 21, 1823, he had retired to rest, and was silently praying that God would give him a heavenly manifestation, to dispel all doubts. While thus engaged, he was surprised to observe the room becoming lighter, until the brilliancy exceeded that of the sun at noon. In the midst of this glorious light stood a personage, rather taller than an ordinary man, clothed in a robe of dazzling brightness, with head, face, neck, hands, wrists, feet, and ankles bare, and surrounded by a light even more brilliant than that which filled the remainder of the room. His countenance was most beautiful to behold, bearing an expression of earnest love and tenderness. He moved without touching the floor, for he did not require its support. This glorious personage called Joseph by name, and announced himself as an angel, Moroni, sent of God to deliver a message. He said that God was about to restore the Gospel to the earth, and that Joseph was the instrument chosen for the performance of this work. As a consequence of his accepting this mission, Joseph should be known throughout the earth, being loved by the pure, but reviled by the ungodly. Moroni also stated that in a hill near the town of Manchester were concealed holy records, which contained an account of a people who inhabited this land many centuries before. These records should be delivered to Joseph, in connection with the Urim and Thummim, and with the aid of this instrument he should be enabled to translate the records into the English language. While listening to these instructions, Joseph was enabled to see in vision the hill described by the angel, and the exact spot where the records were concealed. This vision was so distinct that when he afterwards visited the hill he found the place of concealment, without difficulty. Moroni then proceeded to quote from the Bible the prophecies contained there, pointing to the great latter-day work. He impressed upon Joseph’s mind the around, he saw Moroni at his side. The angel informed Joseph that a period of four years must elapse before he would have the privilege of taking the plates, . and that during that time he would be tried and tempted, and instructed in the things of God. The angel further told him that he might visit the hill each year on the 22nd of September, when he would be permitted to view the plates, and receive further instructions and counsel. Moroni then imparted much valuable knowledge to Joseph, and finally showed him some of the glory of the Kingdom of Heaven, and also the followers of the Evil One; Moroni warned Joseph to avoid the influence of Satan, and keep himself pure and unspotted from the world. Joseph, after having restored the stone and the thin cover of earth to their former place, saw the departure of the angel, and then returned to his home.

As stated in the last lesson, four years were to pass away from the time Joseph first saw the plates, before they were to be entrusted to him. In other words, Joseph waited until he was nearly twenty-two years old before he received the precious charge. It would perhaps enter the minds of some, that Joseph having received all these manifestations and knowing what his mission was to be, would not have felt inclined to continue the labors of every-day life; but such was not the case. He well knew that the routine of daily toil was all necessary in its place, and he further knew that he must remain humble, or he would fail in fulfilling the purposes of God. Accordingly, Joseph continued working on his father’s farm for nearly two years after the events related in the last lesson, when he received the offer of employment elsewhere. Accepting this offer, Joseph went to his new place of labor in Susquehanna County, Pennsylvania, where he entered the employ of a man named Josiah Stoal. While laboring there, Joseph boarded at the house of Isaac Hale, who had a daughter named Emma, a very worthy young woman, whom Joseph learned to love sincerely. She returned the affection, and her father was asked to give his consent to their marriage. At first he hesitated, for he knew that Joseph was poor, but finally, in January of the year 1827, his consent was given, and Joseph and Emma were married on the 18th of that month. They left Pennsylvania and traveled northward to the house of Joseph’s parents. He went to work on the farm, in order to obtain means for the support of his family. Nothing of an extraordinary character occurred during the following summer, and at length the 22nd day of September came—the day when the records were to be delivered into Joseph’s hands. During the four years that he had been waiting, he had visited the hill on each anniversary of the angel’s appearance, and there met Moroni and received necessary instruction from him, and hence he was well prepared for the charge about to be conferred upon him. On the morning of that day Joseph again visited the hill Cumorah, and was told by the angel to lift the records out of the box. As he did so he was filled with inexpressible joy, for he knew that the plates thus entrusted to him were of a most precious character. TogEther with the plates was the Urim and Thummim, which was to be used by Joseph in translating the records, and this instrument was fastened to a large breastplate of pure gold. The plates were of gold, and were fastened with rings along one edge, thus presenting the appearance of a book. (As these records have been described in a former lesson, see No. 42, it is not considered necessary to repeat the description here.) Joseph was told by the angel that he alone would be held responsible for the plates, and that the only way he could resist the efforts which would be made to take them from him, would be by remaining faithful to his trust and to the commandments of God. But if he was unfaithful, and by his carelessness permitted the plates to be lost, the displeasure of God should come upon him, and he should be destroyed. Even on the journey toward his home, with the precious records in his charge, Joseph experienced the power of the Evil One, for unknown men under the influence of Satan attacked him three different times, and it was only by the assistance of God that he was enabled to withstand them and keep the records. At length, in a bruised and weary condition he reached his home.

The work of translation proceeded rather slowly, Martin Harris acting as scribe and writing from the Prophet’s dictation. It is impracticable here to enter into all the details of this labor. During the progress of the work Martin brought very deep trouble upon both himself and Joseph by allowing the first 116 pages of manuscript to be lost. For a time it seemed that Joseph would lose his calling for having allowed Martin to take the manuscript away, but by his sincere repentance he regained the favor of God, although his error cost him great sorrow and much additional labor. Martin Harris, however, was never permitted to be his scribe again. His place was filled temporarily by Emma, the wife of Joseph, but she was so bowed down with sorrow with the death of her babe that she could render but little assistance. It was at this time that Oliver Cowdery, a young school teacher who had received a testimony of the divinity of Joseph’s mission, came and offered to act as a scribe. This offer was most willingly accepted, and the work of translation was resumed April 7, 1829. While proceeding with their work, they came to a passage in the record referring to baptism for the remission of sins, and desiring light on this subject, on the 15 of May, 1829, they went into the woods to pray. As they were thus engaged, an angel appeared to them, announcing himself as John the Baptist, the forerunner of Christ and the one who baptized Him. Laying his hands upon their heads, he said, “Upon you my fellow-servants, in the name of Messiah, I confer the priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord In righteousness.” He then gave them instructions as to the powers of the Aaronic Priesthood, and told them to baptize each other for the remission of their sins. After John the Baptist left them they followed out his instructions and experienced such joy as they had never before known. During the month following this event the work of translation proceeded, and many persons became convinced of the truth of Joseph’s teaching. Eleven of these were chosen as witnesses to the record, and their testimony is found in the commencement of the Book of Mormon. This record was at last completed and published, and the plates were given back to Moroni. In the month of June, 1829, Peter, James, and John, three of Christ’s apostles appeared to Joseph Smith and Oliver Cowdery, and bestowed upon them the Melchisedek Priesthood, giving them instructions as to its powers. Thus the Holy Priesthood, in all its glory, was restored to the earth in our day.

While Lehi and his company were traveling in the Arabian desert 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 spring. 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 a bad humor. Even Lehi so far forgot himself 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, who humbled themselves and gave thanks unto God. Then they resumed their journey.

When the people of Lehi reached the sea shore they rejoiced greatly that their tedious wanderings were over; for they had not traveled in a straight line from coast to coast, but had wandered around and about as the Liahona directed them, which worked according to their faith and faithfulness. Eight years had been spent in taking a journey which, had they been as faithful as they should have been, would only have occupied a few weeks or months. They pitched their tents by the sea shore, and after many days, the voice of the Lord came unto Nephi, saying, “Arise, and get thee into the mountain.” As ever, Nephi obeyed the heavenly word. He went up into the mountain, and there cried unto the Lord. Then the Lord commanded him to build a ship, after a manner and pattern that He would show him, that the colony might be carried across the great waters that lay before them. Here a difficulty presented itself to the mind of Nephi. He had no tools, and how was it possible to build a ship without them? So he laid the matter before the Lord, who, in answer to his prayers, told him where he could find ore with which he might make the tools he needed. Nephi at once proceeded to carry out the commands of the Lord. With the skins of beasts he made a bellows to blow the fire, but fire as yet he had none, as the Lord had not permitted fires to be lighted in the wilderness. So he smote two stones togEther, and a fire was lighted. When his forge was made and his fire was lit, Nephi began to melt the ore that he had obtained to make the tools which he needed.

When his brothers saw that Nephi was about to build a ship, they began to | ridicule him. They would give him no help, for they did not believe he was instructed of the Lord. Nephi became very sorrowful because of the hardness of their hearts. When they saw this they were glad, and tauntingly told him they knew that he was lacking in judgment and could not accomplish so great a work. They reproached him with being like their father, in being led away by the foolish imaginations of his heart. They recited their imaginary grievances against Lehi for leading them out of Jerusalem and bringing upon them the sufferings which they and their wives had endured since leaving that city. Warming up with their complaints, they said it would have been better for their wives to have died before they left Jerusalem than to have had such afflictions as they had borne. While they were suffering all these hardships in the desert they might, they said, have been happily enjoying themselves at home. As for the people of Jerusalem, notwithstanding their father’s condemnation of them, they declared they knew them to be a righteous people; for they kept the statutes and judgments of the Lord, and all His commandments according to the law of Moses. But their father had led them away, because they had hearkened to him, and now Nephi, their brother, was just like him. Nephi, according to his custom when they grumbled and found fault, commenced to reason with and teach them. He cited to them the history of the children of Israel under the leadership of Moses, what the Lord had done and the mighty works He had enabled Moses to do. He did not spare them in his rebukes. The only effect his words and remonstrances appeared to have upon them was to enrage them. They went so far as to attempt to throw him into the depths of the sea; but as they advanced towards him for that purpose, he commanded them in the name of the Almighty God not to touch him. Nephi was filled with the power of God, even unto the consuming of his flesh. He had so much power on this occasion that they dared not lay their hands upon him or et en touch him with their fingers. Neither dared they venture to do so for many days for fear lest they should wither before him.

A little while after the events had occurred which formed the subject of our last lesson the Lord told Nephi to stretch forth his hand again toward his brethren, and that they should not wither; but the power of God should smite them; and this he was commanded to do that they might know that the Lord was their God. So Nephi stretched forth his hand as he was commanded, and the Lord shook Laman and Lemuel as He had promised. Then they fell down to worship their younger brother, whom in times past they had so much abused; but he would not permit them. He said, “I am your brother, even your younger brother, wherefore worship the Lord thy God, and honor thy father and thy mother. ” Then the brothers of Nephi worshiped the Lord, and showed their repentance by helping Nephi to build the ship; while he, from time to time, received the word of the Lord as to how he should work its timbers; for he did not work after the manner of the shipbuilders of that time, nor after any manner that men were accustomed to. But he built the ship just as the Lord had shown it to him; and we cannot doubt that it was admirably suited for its purpose. Nephi also often went up into the mount and prayed to the Lord, and God showed him many great things. When the vessel was finished, Nephi’s brothers saw that it was good, and its workmanship exceedingly fine, therefore they again humbled themselves before Heaven. Then the voice of the Lord came to Lehi and commanded the company to go on board, which word they willingly obeyed, and at once put forth to sea.

When Nephi had finished the ship all the company went on board, and at once put to sea. The vessel was then driven by the winds towards the promised land. After they had been sailing prosperously for a number of days, the hearts of Nephi’s brothers and of the sons of Ishmael and others grew merry and in their merriment they forgot the Lord. They danced, and sang, and became very boisterous and rude. 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 him and bound him, hands and feet, so tightly that he suffered a great deal. The result was that the Lord was angry at their wickedness, and the Liahona 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 pled for him or spoke in his favor was threatened with like tortures. But at last, on the fourth day, 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 sufferings, as soon as he was loosed he took the Liahona, 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.

When Lehi and his people reached the promised land they landed and pitched their tents, they acknowledged that the Lord had indeed fulfilled His promises unto them. He had guided them through the wilderness, had enabled them to construct a vessel in which He had brought them safely across the mighty breadth of ocean which extended from Arabia to the coast of what is now called South America. The prophet Joseph, in speaking of their place of landing, said it was on the coast of the country now known as Chili—a country which possesses a genial, temperate and healthful climate. They then prepared the ground and put in all the seeds which they had brought with them from the land of Jerusalem. They found the soil admirably adapted for agriculture. Their seeds grew and yielded good crops, and they were blessed with abundance. In exploring the wilderness after their arrival they found animals of every kind — the cow, the ox, the ass and the horse, the goat and the wild goat, and all manner of wild animals which were for the use of man; they also found ores of all kinds, particularly of gold, silver and copper. The animals they tamed for their use, and Nephi and his people raised large flocks and herds of animals of various kinds.

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.

Scarcely was Lehi buried than 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 Nephites were those who believed in the warnings and revelations of God; while the Lamanites rejected His word and did not keep His commandments. After many days’ journey the Nephites pitched their tents and began to build up a new home. To the land they now occupied they gave the name of Nephi, while the region they left in the possession of the Lamanites is frequently called “The Land of their First Possession.”

As soon as possible after the arrival of Nephi and his people at their new home, which they called the Land of Nephi, they commenced to build a temple to the Most High God. This they were compelled to do, in order that they might observe the requirements of the law of Moses, as God had commanded them. For without a temple they could not offer the sacrifices and burnt offer­ings required by that law; and it was then in force to all the house of Israel, of which the Nephites were a branch, and so continued until the great sacri­fice was offered up on Mount Calvary, of which all others were but types. So to fulfill the law, temples were built by the Nephites in every land that they colonized; and in different parts of the Book of Mormon we read of temples being built by them in the lands of Nephi, Lehi-Nephi, Zarahemla, Bounti­ful and other places. Less than fifty years B. C. one historian states (Hela­man 3:14): “But behold a hundredth part of the proceedings of this people, yea, the ac­count of the Lamanites, and of the Nephites, and their wars, and conten­tions, and dissensions, and their preach­ing, and their prophecies, and their shipping, and their building of ships, and their building of temples, and of synagogues, and their sanctuaries * * * cannot be contained in this work. ” That the Nephites by thus building temples in every land in which they dwelt were simply carrying out the commandments of God is proved by His word to His people in these days, wherein he says: “Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your me­morials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name.” (Doctrine and Covenants, Sec. 124:39.) The temple built in the land of Nephi was evidently patterned after that built by Solomon, for it was to be used for the same purposes; but, as the prin­ciples of the Gospel were taught to the Nephites as well as the Mosaic law, it is reasonable to suppose that many of the ordinances now administered in temples were also performed there. The most marked difference between the Temple of Solomon and that of Nephi was that the latter “was not built of so many precious things” as the former. We are also justified in believing, as it was built by a very small people, and was simply intended to meet their needs, that it was probably smaller than the temple at Jerusalem. To build one as large as that of Solomon would have been an almost impossible task for a people so few in numbers. Still this is but conjecture, as Nephi is entirely silent with regard to the dimensions of the building. This temple was occasionally, if not ordinarily, used for the public gatherings of the Nephites. Jacob, the brother of Nephi, used it for such a purpose (Jacob 2:2). This was also the case with the one afterwards erected in the city of Zarahemla; when King Benjamin desired to give his last address to his people’ and present his successor (his son, Mosiah II,) he directed that the people should be gathered at that temple to hear his words. (Mosiah 2:1).

Soon after the arrival of the Nephites in their new home, they desired that Nephi should be their king, which he, in reality, was in all but the name. For he was their leader and guide, their high priest and prophet, and in time of war their general and commander. But Nephi was desirous that they should have no king. He, doubtless, preferred that they should recognize God as their King, but to comply with their wishes he consented, and as their king, did for them all the good that was in his power. Under his wise and beneficent rule the Nephites increased and prospered greatly. So much did they love him because of his goodness, that when he died they called his immediate successors second Nephi, third Nephi, and so on, no matter what their individual names were. How long this practice continued we are not told, but we find that the last three kings (Mosiah I., Benjamin, Mosiah II.) were called by their own particular names. The separation of the followers of Laman and Nephi brought about a further fulfillment of the word of the Lord. He had promised that Nephi should be a ruler and teacher to his brethren, which he was until they strove to kill him after the death of Lehi. Then the Lord commanded him to leave the rebellious portion of the community to themselves and take the obedient to a new land. In this new land he became their king, while the others, by this division, were bereft of the priesthood; they had none who could approach God, and consequently, as had been foretold, they were cut off from His presence. The result of this was that they rapidly sank into barbarism; while the Nephites, enlightened of the Lord and led by His servants, increased in numbers and wealth, and developed many admirable traits of genuine civilization. Shortly before his death Nephi anointed another man to succeed him on the throne.

After the flood the whole earth was of one language. As the people journeyed from the east they came into a valley which was called Shinar. In this valley they burned brick, and undertook to build a tower which would reach up to heaven. But the Lord came down and saw that the people were united and all spake one language, and He said, “Let us confound their language that they may not understand one another’s speech.” The Lord thereupon scattered them abroad upon the face of the earth and caused them to speak different lan- guages. Because of this confusion of tongues the place was called Babel. At the time these people were scattered upon the face of the earth there lived among them two great men, Jared and his brother. The account of these men and those that left the valley of Shinar with them is given in the Book of Mormon, in the Book of Ether by Moroni. From the account of Moroni, God scattered the people from the tower of Babel in His anger. The descendants of Jared and his brother and those who followed them to this continent were all ultimately destroyed.

The Prophet Joseph was busily engaged in the translation of the Book of Mormon records during the years 1828 and 1829. In this work he was assisted by his wife, Emma Smith, Oliver Cowdery, and Martin Harris, who at various times acted in the capacity of scribe. The Prophet was given some trouble by Martin Harris, who received reluctant permission to take a portion of the manuscript and show it to his relatives. It fell into the hands of the enemies of the work, necessitating the translation of a corresponding portion of the “smaller plates,” as a substitute for the lost manuscript. As a result of Martin’s carelessness, the instruments of translation were taken away from the the Prophet for a time. The work of translation was interrupted occasionally by Joseph’s financial condition, which rendered it necessary for him to labor for the support of himself and wife. These financial difficulties were partially overcome by the generosity of Mr. Joseph Knight Sen., of Colesville, Broome County, New York, who, out of pure kindness of heart and regard for the Prophet, furnished provisions on a number of occasions. David Whitmer also rendered some assistance, inviting Joseph and Oliver to go to his father’s house at Fayette, where they remained until the translation of the Book of Mormon was completed. Oliver Cowdery, David Whitmer, and Martin Harris received a partial reward for their faithful labors, by being permitted to act as the three chosen witnesses to the divinity of the work. While the translation was in progress, many persons visited the Prophet and his companions, propounding many questions, some for the purpose of learning the truth, but many with the intention of injuring these faithful men. But the power of God was made manifest in the wisdom with which these questions were answered, and the work went on apace. At length the translation was completed, and arrangements were made for the publication. Mr. Egbert Grandin, a printer of Palmyra, Wayne County, New York, issued five thousand copies of the Book of Mormon in the early spring of 1830, charging three thousand dollars for the work. In order to retain the control of all future publications of the book, Joseph Smith and Oliver Cowdery secured the copyright. And thus one of the most precious records ever issued was published to the world. It has since been translated into fully twelve foreign languages.

The purpose of the Book of Mormon is to convince the Jew and the gentile of the divinity of Jesus Christ. Evans cites many biblical passages to show that the Book of Mormon contains the truth and that it fullills its purpose.

Report of debates between the two authors. Subject matter concerns the cognizance of the mind beyond the grave. References are made to Alma and his experiences. Pejorative comments are made about the character of Joseph Smith and the Three Witnesses.

A 14-page concordance to the Book of Mormon.

The biblical canon and its organization

It has occurred to the compiler of the present volume that “Book of Mormon Ready References” might be equally valuable, both to missionaries and other Saints desirous of seeing at a glance the perfect harmony between the different sacred volumes— “the stick of Judah” and “the stick of Ephraim.” The result is found in these pages, which are now sent out into the world with an earnest desire that they may help to a better understanding and appreciation of the Book that came forth through the administration of angels, and the testimony of which has been sealed by the blood of martyrs.

[R]1914. A collection of passages from the Book of Mormon that deal with subjects incidental to the restored gospel, such as the Atonement and the gathering of Israel. Includes “traditions and discoveries confirming the Book of Mormon”

Talks about the Three Witnesses and the manner of translation. Notes that President Fairchild of Oberlin College compared the newly discovered Spaulding manuscript to the Book of Mormon and found the two texts bore little resemblance one to another. The latter, however, “does not need the Spaulding manuscript to account for it. It is a prosy imitation of the Old Testament, showing no special genius, and no ability more than Smith may very well have had”

A polemical tract against the Book of Mormon in which the writer notes various absurdities in the book and the story of its origin. He discusses issues of translation, the character of the Book of Mormon witnesses, lack of scientific evidence, ethnological difficulties, Jaredite barges, and alleged Bible plagiarism. He appeals to the Spaulding theory to explain its origin.

Five-part series sets forth external evidences of the Book of Mormon, including the archaeological findings that “point to successive periods of occupation” in ancient America, evidence of Hebrew origin/descent for the American Indians, and the idea that there was an advanced civilization in ancient America. Also discusses metal plates and provides geological proof of the great destruction recorded in 3 Nephi 8.

Series of five articles with evidence of the authenticity of the Book of Mormon—there were two races of ancient Americans, the Jaredites in North America and the Nephites in South America (Omni 1:23 and Alma 22:30-34); American Indians are of Hebrew origin; there is evidence of ancient metal engraving on tablets in book form; the Peruvians believe they originated from a people led by four brothers; there is evidence of advanced civilizations, ancient coins, and ancient implements on the American continent; there is evidence of great destruction at the crucifixion of Christ and that the Messiah was known to ancient Americans.

Evidence that the woman consulted by Saul truly was a witch

Grant testifies at the Salt Lake Stake Conference, March 13, 1898, that one can know gospel truths and later apostatize through disobedience. Grant reads Oliver Cowdery’s testimony of the Book of Mormon and quotes him as saying that the reason he left the Church was because he had sinned and he hoped to rejoin the Latter-day Saints.

Author praises the Book of Mormon as a sacred book and as “the greatest American novel,” although he says that it “never betrays nineteenth century manner” His criticism is that “it contains no new doctrines”

This article presents a concise historical overview of Solomon Spaulding’s Manuscript Found and its purported connection to the Book of Mormon, and concludes that the two writings are so different that they bear no relationship.

This article presents a concise historical overview of Solomon Spaulding’s Manuscript Found and its purported connection to the Book of Mormon, and concludes that the two writings are so different that they bear no relationship.

A rebuttal to Dr. Shelton, who had given several anti-Mormon lectures in one of the principal cities in England. Sheldon pointed out blemishes in the Book of Mormon and misquoted it. He ridiculed the book’s ship building, grammatical construction, reference to a compass, similarity to the Bible, foreknowledge of God, and the ministry of Christ before his birth.

Shows parallels and commonalities between the Book of Mormon and the Bible. For example, both books were written by different men over a span of several centuries and both contain hymns or psalms.

Shows parallels and commonalities between the Book of Mormon and the Bible. For example, both books were written by different men over a span of several centuries and both contain hymns or psalms.

A polemical work against Mormonism. The author enumerates various criticisms of the Book of Mormon related to domesticated animals, the Spaulding theory, contradictions with the Bible, King James English, the Hebrew/Egyptian background, and the testimony of Book of Mormon witness.

Prophecies in the Old and New Testaments and Book of Mormon tell of the apostasy. The dispensation of the fullness of times was established through the work of Joseph Smith and the revelation of the Nephite records.

A polemical work highlighting the alleged problems and foibles of various “modern” religious groups. Pages 205-22 discuss Mormonism and the Book of Mormon. The author alleges that the Three Witnesses to the Book of Mormon denied the testimony of the book. The author advances the Spaulding theory to account for the book’s origin.

A polemical work against the Book of Mormon. The author notes the common interest of many nineteenth-century Americans regarding the origins of the American Indians. He views Joseph Smith as having borrowed from the Spaulding romance and the common theories regarding Indian origins in formulating the Book of Mormon.

The Book of Mormon, like the Bible, is necessary for humanity. Joseph Smith translated the Book of Mormon from inscribed plates. Presents archaeological evidence of ancient cities, elephants, and horses.

Among the anachronistic elements discussed are Book of Mormon statements regarding animals, the Lamanite curse, condemnation of polygamy, large numbers of war casualties, and the great destructions at the time of Christ’s visit to the American continent. The author advocates a Spaulding origin for the Book of Mormon.

A polemical article against Mormonism. The writer asserts that the Book of Mormon is the production of Joseph Smith who pilfered most of the narrative from the “invalid and crack-brained Presbyterian preacher, Solomon Spaulding” Various Mormon teachings are criticized.

A polemical attack on Mormon beliefs. The author objects to the Mormon idea of expanding revelation, since the Bible is, as he asserts, infallible. The Book of Mormon contradicts the practice of plural marriage.

An LDS tract that describes Joseph Smith’s encounter with Moroni, the contents of the Book of Mormon, the role of the witnesses, and presents some of the book’s internal evidences.

An LDS tract that describes Joseph Smith’s encounter with Moroni, the contents of the Book of Mormon, the role of the witnesses, and presents some of the book’s internal evidences.

An LDS tract that describes Joseph Smith’s encounter with Moroni, the contents of the Book of Mormon, the role of the witnesses, and presents some of the book’s internal evidences.

Polemical tract stating that Joseph Smith is so closely tied to the Book of Mormon that if one were proved false, it would prove the other false. Finds that the origin of the Book of Mormon lies in the Spaulding manuscript. Provides historical accounts by Joseph Smith, Oliver Cowdery, and others concerning the first vision and the coming forth of the Book of Mormon. Demeans the idea of the three Nephite disciples who are claimed to still live.

A polemical work attempting to discredit the Book of Mormon. The writer wonders why Joseph Smith did not simply reproduce the lost 116 pages if they had in fact been given by inspiration. Deals also with the Spaulding manuscript.

A polemical tract against the Book of Mormon. The writer enumerates several anachronisms in the Book of Mormon and discusses the characters on the Anthon transcript, the Anthon denial, the phrase “and it came to pass,” and related matters. He advocates a Spaulding origin for the Book of Mormon and attempts to discredit Mormon efforts to link biblical prophecies to the Book of Mormon.

A critic writes against Mormonism. The Reorganized Mormons are one and the same as the Utah Mormons—their origins were the same and remained so until 1848. A history of Joseph Smith and the coming forth of the Book of Mormon is presented. Provides a reprint of the Anthon transcript and compares it with Egyptian hieroglyphs to proclaim the book a “bald hoax” Joseph Smith was the author of the Book of Mormon, and Mormons, which ever sect they belong to, are not Christians.

A polemical work against Mormonism. Pages 30-36 discuss the Book of Mormon. Argues against the Book of Mormon’s claim of multiple authorship, claims the book resembles the Spaulding manuscript, plagiarizes the Bible, and anachronistically mentions the horse and the ass.

The matter presented in the following pages is published as Lectures XIV and XV, in the series entitled “ The Articles of Faith,” dealing with the principal doctrines of the Church of Jesus Christ of Latter-day Saints, prepared and delivered by Dr. James E. TAlmage, and published by the Church, 1899. The two Lectures are presented in this separate form for the use and benefit of investigators and students, who desire to learn something of the most noted and characteristic volume among the Standard Works of the Church.

The matter presented in the following pages is published as Lectures XIV and XV, in the series entitled “ The Articles of Faith,” dealing with the principal doctrines of the Church of Jesus Christ of Latter-day Saints, prepared and delivered by Dr. James E. TAlmage, and published by the Church, 1899. The two Lectures are presented in this separate form for the use and benefit of investigators and students, who desire to learn something of the most noted and characteristic volume among the Standard Works of the Church.

The material in this pamphlet was later published as Lectures XIV and XV in The Articles of Faith: A Series of Lectures on the Principal Doctrines of the LDS Church, 261-80. Salt Lake City: Deseret News Press, 1899. Later this was incorporated into A Study of The Articles of Faith, 255-95. Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1924. The Book of Mormon came forth by the hand of Moroni to Joseph Smith. The Lord’s purpose in preserving the small plates of Nephi was divinely inspired to replace the 116 lost pages of manuscript. Bears testimony of its genuineness including the testimonies of the witnesses. The Book of Mormon is in agreement with the Bible. Archaeologists and ethnologists corroborate the teachings in the book. The ultimate test, however, is the witness of the Spirit to each reader according to the reader’s desire and willingness to accept the truth.

Reprint of the Palmyra edition of the Book of Mormon, the Whiterites’ Book of Mormon.

This article discusses why parts of Moroni 7 and 10 are similar to sections of I Corinthians 12 and 13. It also answers why the Book of Mormon is called the stick of Ephraim, given the fact that Lehi was a descendant of Manasseh.

A reprint of an article from the Deseret News that gives the substance of a lecture by George Reynolds. Evidences that prove the ancient inhabitants of this continent were Nephites: Hebrew inscriptions on stone, metal and parchment and a story that a “francisco” discovered a secret “Nephite hiding place,” the whereabouts of which he could not reveal under a oath of secrecy.

This article speaks of Joseph Smith’s visions of Moroni, the last battles of the Jaredites, and of the Nephites on the hill Cumorah.

2 Nephi 10 prophesies that a king will never be raised up unto the gentiles upon the land. Reynolds tells of the tragic fates of Louis Napoleon and Maximilian who tried to establish an empire in Mexico (1861) after the Book of Mormon had come forth and warns all people against attempting such a thing.

2 Nephi 10 prophesies that a king will never be raised up unto the gentiles upon the land. Reynolds tells of the tragic fates of Louis Napoleon and Maximilian who tried to establish an empire in Mexico (1861) after the Book of Mormon had come forth and warns all people against attempting such a thing.

A polemical article against the Book of Mormon. The author notes poor grammar in the book, reviews the Spaulding hypothesis, ridicules the idea that Joseph used a seer stone in translating the Book of Mormon, points out textual changes, and alleges that biblical plagiarism such as the Isaiah chapters and the Sermon on the Mount is present. [M R.]

This article refutes a claim made in an article printed in the St. Louis Republic concerning the whereabouts of the original manuscript of the Book of Mormon by arguing that the manuscript was placed in the southwest corner of the Nauvoo house. They alleged that David Whitmer had possession of the original manuscript of the Book of Mormon, and that elders from the Church visiting him in Richmond, Missouri, offered him $100,000 for it.

In rebuttal to “shameless falsehoods” that accuse the Church of Jesus Christ of Latter-day Saints of trying to buy the original manuscript of the Book of Mormon for purposes of trying to alter the text in favor of polygamy, this article states that these allegations are not true. Includes facts concerning the publication of the Book of Mormon and the location of the original manuscript.