I.
Messiah in the Western Hemisphere.
The appearance of Messiah in the western hemisphere, no less than the signs of his birth and death, is a circumstance that would undoubtedly1 find lodgment in the tradition of the native Americans. The manner of it, as described in the Book of Mormon, was as follows: It appears that a short time after the cataclysms2 which were the sign to the western world of Messiah's death, a number of people in the land Bountiful—a district of country in South America where the isthmus3 of Panama joins the south continent, and most likely including some part of that isthmus—were in the vicinity of a temple that had escaped destruction, and were conversing5 upon the many physical changes which had taken place in the land, and also of this same Jesus, of whose death they had received such appalling6 evidences, when—but let me quote the account of the event from the Book of Mormon:
And it came to pass that while they were conversing one with another, they heard a voice as it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; and notwithstanding it being a small voice, it did pierce them that did hear to the centre, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul and did cause their hearts to burn. And it came to pass that again they heard the voice, and they understood it not; and again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly7 towards heaven, from whence the sound came; and behold8 the third time they did understand the voice which they heard; and it said unto them, "Behold my beloved son, in whom I am well pleased, in whom I have glorified9 my name: hear ye him." And it came to pass as they understood, they cast their eyes up again towards heaven; and behold, they saw a man descending10 out of heaven; and he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. And it came to pass that he stretched forth11 his hand and spake unto the people, saying, Behold, I am Jesus Christ, whom the prophets testified should come into the world; and behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. And it came to pass that when Jesus had spoken these words, the whole multitude fell to the earth, for they remembered that it had been prophesied13 among them that Christ should shew himself unto them after his ascension into heaven.[1]
The task before us now is to ascertain14 if there is anything in the native American traditions which sustain the probability of this historical incident. Of course the reader must not be surprised if he finds the native traditions on such a subject very much confused. All such traditions, as I have before remarked, are so confused. Besides it must be remembered that there were several great characters among the inhabitants of the western world, according to the Book of Mormon, who would likely be confounded with Messiah in the native traditions; such as Moriancumr and Coriantumr among the Jaredites, the first and the last great leaders, respectively, of that ancient people. Then there is the first Nephi, Mulek, the first Mosiah, and several of the Lord's apostles chosen from among the Nephites that are likely to be confounded with Messiah and their mission with his ministry15 among the people. But notwithstanding this confusion, I think evidences of this advent16 of Messiah in the western world are traceable in the native traditions; and I should be much disappointed if I had found it otherwise, for of all incidents in Book of Mormon history, the advent of Messiah is the most important.
II.
Of the Culture-Heroes of America.
Speaking of American "culture-heroes" in general, Bancroft says:
Although bearing various names and appearing in different countries, the American culture-heroes all present the same general characteristics. They are all described as white, bearded men, generally clad in long robes; appearing suddenly and mysteriously upon the scene of their labors19, they at once set about improving the people by instructing them in useful and ornamental20 arts, giving them laws, exhorting21 them to practice brotherly love and other Christian22 virtues23, and introducing a milder and better form of religion; having accomplished25 their mission, they disappear as mysteriously and unexpectedly as they came; and finally, they are apotheosized and held in great reverence26 by a grateful posterity27. In such guise28 or on such mission did Quetzalcohuatl appear in Cholula, Votan in Chiapas, Wixepecocha in Ojaca, Zamna, and Cukulcan with his nineteen disciples29, in Yucatan, Gucumatz in Guatemala, Viracocha in Peru, Sume and Paye-Tome in Brazil, the mysterious apostle mentioned by Rosales, in Chili30, and Bochica in Colombia. Peruvian legends speak of a nation of giants who came by sea, waged war with the natives, and erected31 splendid edifices32, the ruins of many of which still remain. Besides these, there are numerous vague traditions of settlements or nations of white men, who lived apart from the other people of the country, and were possessed33 of an advanced civilization.[2]
I suggest, in passing, that the part of the tradition which relates to the existence "of settlements or nations of white men who lived apart from the other people of the country, and were possessed of an advanced civilization," refers to those conditions that prevailed when the Nephites and Lamanites occupied the land; the former an industrious34, civilized35 race, the latter an idle, savage36 race, conditions frequently referred to in the Book of Mormon, in describing the status of the Nephites and Lamanites, respectively.
Observe also that Bancroft, in the foregoing statement, says of some of the characters that, having accomplished their mission, they mysteriously disappeared. There are several such characters spoken of in the Book of Mormon. Such was the case with the second Alma, a noted37 Nephite character of the first half of the century immediately preceding the advent of Messiah. He was the first president or "judge" of the Nephite republic, also high priest of the Church, uniting in his person the two offices—a thing not unusual among the Nephites,[3] nor among the native Americans, if their annals may be trusted.[4] After completing his life's mission, and making a remarkable38 prediction concerning the destruction of the Nephite people, Alma departed out of the land, "and it came to pass that he was never heard of more; as to his death or burial we know not of. Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken by the Spirit, or buried by the hand of the Lord."[5] In a similar manner, Nephi, the father of Nephi, the apostle, a very noted Nephite leader and prophet, departed out of the land in the same mysterious manner.[6]
The quotation39 just made from Bancroft on the culture-heroes of America represents them as quite numerous; we shall see, however, as we proceed, that a number of them are the same person remembered in different countries under different names and titles, and that in the character and mission of each there is much similarity. Because of this similarity, however, it must not be supposed that it is my intention to claim each of these "culture heroes" as a more or less tradition-distorted representation of Messiah; and the life and mission of the culture-hero a distorted account of Messiah's advent and mission among the Nephites. Quite to the contrary, I believe that the traditions concerning some of these "culture-heroes" more nearly represent other Book of Mormon characters than they do Messiah. Such, for instance, is Votan, the supposed founder40 of the Maya confederation. Some things in his character and career make him more nearly resemble Moriancumr, the leader of the Jaredite colony, than Messiah. Bancroft, in one summary of the legends respecting him, says:
Votan, another mysterious personage, closely resembling Quetzalcohuatl in many points, was the supposed founder of the Maya civilization. He is said to have been a descendant of Noah and to have assisted at the building of the Tower of Babel. After the confusion of tongues he led a portion of the dispersed41 people to America. There he established the kingdom of Xibalba and built the city of Palenque.[7]
Then again, in some respects, Votan resembles the first Nephi. He is said to have come to America one thousand years B. C.;[8] Nephi came early in the sixth century B. C.; Votan brought with him seven families; the Nephite colony, as nearly as may be estimated, on reaching America, consisted of eight families.[9] Votan came to America by divine commandment; so, too, did the Nephite colony.[10] Votan wrote a book, in which he inscribed42 a complete record of all he had done;[11] so, also, did Nephi.[12] Votan united in his person the qualities of high priest and king; so, also, did Nephi.
After saying all this, however, it has to be admitted that there are some things in the legends concerning Votan which do not run parallel with the career of Nephi. Such, for instance, as his alleged44 visit to Spain, Rome, Jerusalem, where, in the latter place, he saw the temple of Solomon building; also his visit to the Euphrates valley, where he saw the unfinished Tower of Babel. The part of his story which describes his finding in America a colony of the same race as his own people, reminds one of the first Mosiah, who found the people of Zarahemla, in the valley of the Sidon. It will be remembered that these people came from Jerusalem, were Jews, and are known as the colony of Mulek. These varied45 legends concerning Votan resembling in the respects here pointed17 out the several Book of Mormon characters, lead one to regard as reasonable the supposition advanced by nearly all writers who speak of him, that Votan is a generic46 name; and that the legends which center about this name represent the exploits of several of America's culture-heroes,[13] and, as I believe, of several Book of Mormon characters.
III.
The Peruvian Tradition of the Messiah.
The natives of Chili have the following tradition concerning one of their culture-heroes, which closely resembles Messiah as he was revealed to the Nephites:
Rosales, in his inedited (i. e. unpublished) History of Chili, declares that the inhabitants of that extremely southern portion of America, situated47 at the distance of so many thousand miles from New Spain, and who did not employ paintings to record events, accounted for their knowledge of some of the doctrines48 of Christianity by saying, "that in former times, as they had heard their fathers say, a wonderful man had come to that country, wearing a long beard, with shoes, and a mantle49 such as the Indians carry on their shoulders, who performed many miracles, cured the sick with water, caused it to rain, and their crops and grain to grow, kindled50 fire at a breath, and wrought51 other marvels52, healing at once the sick, and giving sight to the blind; and that he spoke12 with as much propriety53 and elegance54 in the language of their country as if he had always resided in it, addressing them in words very sweet and new to them, telling them that the Creator of the universe resided in the highest place of heaven, and that many men and women who were resplendent as the sun dwelt with him. They say that he shortly afterwards went to Peru, and that many, in imitation of the habit and shoes which that man used, introduced among themselves the fashion of wearing shoes, and the loose mantle over the shoulders, either fastened with a clasp at the breast, or knotted at the corners, whence it may be inferred that this man was some apostle whose name they do not know."[14]
The points of comparison between the character referred to in the foregoing quotation and the Messiah in his ministry among the Nephites, are:
First: In personal appearance, if due allowance be made for the imperfect description in the legend.
Second: In the character of the work performed, especially in the matter of healing of the sick. While in their midst Jesus is represented as saying to the Nephites:
Have ye any that are sick among you, bring them hither. Have ye any that are lame56, or blind, or halt, or maimed, or leprous, or that are withered57, or that are deaf, or that are afflicted58 in any manner? Bring them hither and I will heal them, for I have compassion59 upon you; my bowels60 are filled with mercy; for I perceive that ye desire that I shew unto you what I have done unto your brethren at Jerusalem, for I see that your faith is sufficient that I should heal you. And it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick, and their afflicted, and their lame, and with their blind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him.[15]
Third: In relation to the graciousness of his language, the third Nephi represents the Savior as praying for the Nephites in this manner:
And the things which he prayed cannot be written, and the multitude did bear record who heard him. And after this manner did they bear record: "The eye hath never seen, neither hath the ear heard before, so great and marvelous things as we saw and heard Jesus speak unto the Father, and no tongue can speak, neither can there be written by any man, neither can the heart of man conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father."[16]
Fourth: Relative to teaching the people, that many men and women were resplendent in their glory and were already dwelling61 with God, the Book of Mormon mentions the circumstance of Jesus taking very great pains to have recorded in the Nephite annals the fact that many of the ancient Saints arose from the dead and appeared unto many and ministered unto them;[17] and from the whole tenor62 of his instructions to the Nephites, as found in III. Nephi, it is clear that there was ever present in his thought the fact of redeemed63 and glorified immortals64 dwelling with God in his kingdom.
Fifth: The reference in the quotation to the departure of the man-God for another land is paralleled in the Book of Mormon account of Jesus, where he is represented as declaring the existence of the lost tribes of the house of Israel, and the declaration of his intention to visit them. "Now," said he, "I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them."[18]
IV.
Topilitzen Quetzalcohuatl.
This personage appears under different names in the native traditions of various countries of America. In the Popol Vuh of the Quiches he is known under the title of Gucumatz;[19] in Yucatan he appears under the name of Cukulcan;[20] in Oajaca (despite some difficulties and contradictions) as Huemac; and in Mexico, par4 excellence65, as Toplitzin Quetzalcohuatl. Respecting this character, various opinions are held. By some he is regarded as the Apostle St. Thomas, whom they credit with coming to America and preaching the Christian religion. "In support of their opinion," says Bancroft, "that he [Quetzalcohuatl] was no other than the apostle, they allege43 that the hero-god's proper name, Topilitzen Quetzalcohuatl, closely resembles in sound and signification that of 'Thomas, surnamed Didymus;' for 'to' in the Mexican name, is an abbreviation of Thomas, to which 'pilcin,' meaning 'son' or 'disciple,' is added; while the meaning of Quetzalcohuatl (in the Aztec language) is exactly the same as that of the Greek name 'Didymus,' 'a twin,' being compounded of 'quetzalli,' a 'plume66 of green feathers,' metaphorically67 signifying anything precious, and 'coatl,' a serpent, metaphorically meaning one of two twins."[21]
Lord Kingsborough, it is well known, is the foremost among those who have identified this traditionary personage (Quetzalcohuatl) with the Hebrew Messiah—Jesus of Nazareth; and to this subject he devoted68 an incredible amount of labor18 and research.[22] As Kingsborough's interpretation69 of the name, Topilitzin Quetzalcohuatl, as also the substance of his argument will appear in quotations70 from his works, it is not necessary to make a statement of them here. Let it suffice, at this point, to say that native American traditions assign too many of the qualities of Deity71 to Quetzalcohuatl to regard him merely as a man; and while many things are ascribed to him that are not in harmony with the character and mission of Messiah as set forth in the Book of Mormon, still one may trace the outlines of Messiah's advent and labors among the Nephites in the career of Quetzalcohuatl, as also the qualities of his divinity in what tradition ascribes to the Aztec deity. As for those adventures and human qualities found in Quetzalcohuatl not properly ascribable to Messiah, they arise, doubtless, out of the fact that the native traditions have confounded some of the exploits and characteristics of other great personages who have figured in their history with those of Messiah.
In order that the reader may have a fairly full account of what is said of this American man-divinity, I shall quote what several reliable authorities have said of him, beginning with Prescott:
A far more interesting personage in their [i. e. the Mexicans] mythology72 was Quetzalcohuatl, god of the air, a divinity, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government. He was one of those benefactors73 of their species, doubtless, who have been deified by gratitude74 of posterity. Under him, the earth teemed75 with fruits and flowers, without the pains of culture. An ear of Indian corn was as much as a single man could carry. The cotton, as it grew took of its own accord, the rich dyes of human art. The air was filled with intoxicating76 perfumes and the sweet melody of birds. In short, these were the halcyon77 days, which find a place in the mythic systems of so many nations in the Old World. It was the golden age of Anahuac. From some cause, not explained, Quetzalcohuatl, incurred78 the wrath79 of one of the principal gods, and was compelled to abandon the country. On his way, he stopped at the city of Cholula, where a temple was dedicated80 to his worship, the massy ruins of which still form one of the most interesting relics81 of antiquity82 in Mexico. When he reached the shores of the Mexican Gulf83, he took leave of his followers84, promising85 that he and his descendants would visit them hereafter, and then, entering his wizard skiff, made of serpents' skins, embarked86 on the great ocean for the fabled87 land of Tlapallan. He was said to have been tall in stature88, with a white skin, long, dark hair, and a flowing beard. The Mexicans looked confidently to the return of the benevolent89 deity; and this remarkable tradition, deeply cherished in their hearts, prepared the way. * * * * * * for the future success of the Spaniards.[23]
After referring to the numerous, lengthy90, intricate and even contradictory91 legendary92 statements of the American aborigines which in full may only be learned from the elaborate works of Brasseur de Bourbourg, Lord Kingsborough, and H. H. Bancroft—P. De Roo remarks:
It is the universal opinion of the learned that Quetzalcohuatl is identically the same personage with the contemporary religious and civil reformer whom various nations have deified under different names; that he is the same with Huemac or Vemac, as the Mexicans also called him; with Topilitzin, as he was more anciently known in Tulla by the Toltecs; with Wixipecocha, under whose name he was venerated93 by the Zapotecs; with Zamna, Cozas, or Cukulcan, the theocratic94 ruler of Yucatan; nay95, with Bochica, the civilizer96 of Cundinamarca of New Granada, and with Viracocha of Peru.
In the remainder of the quotation from our author, he speaks of this one person under his various names and titles:
Quetzalcohuatl arrived at Tulla, the Toltec capital, from Panuco, a small place on the Gulf of Mexico, where he had first landed. Duran likewise relates that Topilitzin was a foreigner, but could not learn from what parts he had come. His name, given him by the natives, signified "Beautiful feathered serpent." Culkulcan, his Maya or Yucatec appellation97, had exactly the same meaning. It was the name of princes and Toltec kings, and probably designates some honorable title, which, if we should make a few learned considerations, might be found to be the Great or the Glorious man of the country. * * * * * * The Indians remembered well that their god Quetzalcohuatl had not been like one of themselves. They described him as a white or pale faced man, of portly person, with broad forehead, great eyes, long black hair, and a heavy rounded beard. The Zapotecan Wixipecocha was also a white-skinned apostle, and the Toltecan Topilitzin is described as having all the same features, to which Duran adds that his beard was of a fair color and his nose rather large. He was very reserved in his manners, plain and meek98 with those who approached him, passing most of his time in meditation99 and prayer in his cell, and showing himself but seldom to the people. * * * * * * * * Very abstemious100 at all times, Topilitzen often observed long and rigorous fasts, practicing severe penances101 and even bloody103 self-chastisements, as is likewise stated of the homologous Quetzalcohuatl.
De las Casas testifies that Quetzalcohuatl lived a most honest and chaste104 life; Sahagun, that he never married nor ever was in the company of a woman, except in the act of auricular confession105. While, according to traditional report, he was born of a virgin106 mother. Herrea states that he remained a virgin himself. The Yucatec legends also notice the celibacy107 of Cukulcan and his general purity of morals. * * * Quetzalcohuatl is described as having worn during life, for the sake of modesty108, a garment that reached down to his feet. * * * * * For shoes, Cukulcan wore sandals, walked along bare-headed; nor is it said that his mantle was, like that of his equivalent Wexipecocha, provided with a monk's cowl for head-gear. From the Mexican traditions we learn that Quetzalcohuatl, also, wore a cloak, which Bancroft calls a blanket over all, in one place, and a long white robe, in another; adding that, according to Gormara, it was decorated with crosses. [24]
It would be impossible within the proposed limits of this work to quote at length what has been written of this mysterious personage of the western world; whose character and career in so many respects are like that of the Hebrew Messiah, as he appeared in the western world. From this point I can only summarize and quote briefly109 respecting him, leaving the reader interested in the subject to make larger research in the works cited in the margins110.[25]
And now first as to the personal appearance of Quetzalcohuatl:
He was a white man, of portly person, broad brow, great eyes, long black hair, and large round head, or exceedingly chaste, and quiet life, and of great moderation in all things.[26] * * * * * * * * Quetzalcohuatl is said to be a white man (some gave him a bright, red face), with a strong formation of body, broad forehead, large eyes, black hair, and a heavy beard. He always wore a long white robe; which, according to Gomara, was decorated with crosses. (J. G. Muller quoted by Bancroft, Native Races, Vol. III., pp. 273, 274.)
In the Book of Mormon account of the advent of Messiah among the Nephites there is no description given of his features or person. This, upon first thought, may seem singular; and yet it is in strictest harmony with human conduct in the presence of such an event. Over-awed by the fact of the presence of a heavenly personage men are liable to take no note of features or color of the eyes or hair or any details of personal appearance. It is not until men are removed from the awe-inspiring circumstance itself that they begin to think of details connected with a heavenly apparition111. I think it probable, therefore, that not until after the Nephite accounts were written of the personal ministrations of Jesus did those who beheld112 him begin to think out the details of his personal appearance; hence we have no description of him in their written annals, but we find it preserved—but perhaps with more or less of error in it—in the traditions of the people.
As to his general character while on earth the following is of importance:
This Quetzalcohuatl was god of the air, and as such had his temple, of a round shape and very magnificent. He was made god of the air for the mildness and gentleness of all his ways, not liking113 the sharp and harsh measures to which the other gods were so strongly inclined. It is to be said further that his life on earth was marked by intensely religious characteristics; not only was he devoted to the careful observance of all the old customary forms of worship, but he himself ordained114 and appointed many new rites115, ceremonies, and festivals[27] for the adoration116 of the gods; [28] and it is held for certain that he made the calendar.[29] He had priests who were called Quequetzalcohua, that is to say "priests of the order of Quetzalcohuatl."[30] The memory of him was engraved117 deeply upon the minds of the people, and it is said that when barren women prayed and made sacrifices to him, children were given them.[31] He was, as we have said, god of the winds, and the power of causing them to blow was attributed to him as well as the power of calming or causing their fury to cease. It was said further that he swept the road, so that the gods called Tlaloques could rain; this the people imagined because ordinarily a month or more before the rains began there blew strong winds throughout all New Spain. Quetzalcohuatl is described as having worn during life, for the sake of modesty, garments that reached down to the feet, with a blanket over all, sown with red crosses. The Cholulans preserved certain green stones that had belonged to him, regarding them with great veneration118 and esteeming119 them as relics. * * * * * * He also arranged the calendar, and taught his subjects fit religious ceremonies; preaching specially55 against human sacrifices, and ordering offerings of fruits and flowers only. He would have nothing to do with the wars, even covering his ears when the subject was mentioned. His was a veritable golden age, as in the time of Saturn120; animals and even men lived in peace, the soil produced the richest harvests without cultivation121, and the grain grew so large that a man found it trouble enough to carry one ear; no cotton was dyed, as it grew of all colors, and fruits of all kinds abounded122. Everybody was rich and Quetzalcohuatl owned whole palaces of gold, silver and precious stones. The air was filled with the most pleasant aromas123, and a host of finely feathered birds filled the world with melody.[32]
So, too, the following:
Only Quetzalcohuatl among all the gods was pre-eminently called Lord; in such sort, that when any one swore, saying, By our Lord, he meant Quetzalcohuatl and no other; though there were many other highly esteemed124 gods. For indeed the service of this god was gentle, neither did he demand hard things, but light; and he taught only virtue24, abhorring125 all evil and hurt. Twenty years this good deity remained in Cholula, then he passed away by the road he had come, carrying with him four of the principal and most virtuous126 youths of that city. He journeyed for a hundred and fifty leagues, till he came to the sea, in a distant province called Goatzacoalco. Here he took leave of his companions and sent them back to their city, instructing them to tell their fellow citizens that a day should come in which the white men would land upon their coasts, by the way of the sea in which the sun rises; brethren of his and having beards like his; and that they should rule that land.[33] The Mexicans always waited for the accomplishment127 of this prophecy, and when the Spaniards came they took them for the descendants of their meek and gentle prophet, although, as Mendieta remarks with some sarcasm128, when they came to know them and to experience their works, they thought otherwise.[34]
Relative to Quetzalcohuatl in his capacity of Deity I shall quote the following passage from Lord Kingsborough's great work as representing the sum of his extensive research upon the subject and its elaborate presentation:
How truly surprising it is to find the Mexicans, who seem to have been quite unacquainted with the doctrines of the migration129 of the soul and the metempsychosis, should have believed in the incarnation of the only son of their supreme130 god Tonacatecutle. For Mexican mythology speaking of no other son of that God except Quetzalcohuatl, who was born of Chimalman, the virgin of Tula, without connection with man, and by his breath alone, (by which may be signified his word or his will, announced to Chimalman by word of mouth of the celestial131 messenger, whom he dispatched to inform her that she should conceive a son), it must be presumed that Quetzalcohuatl was his only son.[35] Other arguments might be adduced to show, that the Mexicans believed that Quetzalcohuatl was both god and man, that he had previously132 to his incarnation, existed from all eternity,[36] that he had created both the world and man,[37] that he descended133 from heaven to reform the world by penance102, that he was born with the perfect use of reason, that he preached a new law, and, being king of Tula, was crucified for the sins of mankind, as is obscurely insinuated134 by the interpreter of the Vatican Codex, plainly declared in the traditions of Yucatan, and mysteriously represented in the Mexican paintings.[38]
It would be a useless repetition of facts already stated in the preceding pages of the present volume, to undertake separately to prove all these points; and we shall confine ourselves in this place to the three first very important articles. The reflection must have suggested itself to those who have perused135 the New Testament136, that Christ is as frequently distinguished137 there by the appellation of the "Son of Man," as by that of the "Son of God," in reference no doubt to his humanity, and to the famous prophecy contained in the ninth verse of the ninth chapter of Isaiah: "For unto us a child is born, unto us a son is given:" which Christians138, on the authority of many passages in the four Gospels, apply to Christ, although the Jews some times interpret it of the Messiah, and some times of King Hezekiah. The Mexicans bestowed139 the appellation of Topilitzin on Quetzalcohuatl, the literal signification of which is "our son," or "our child," the proper name being compounded of "to," "our," and "piltzin," defined by Alonso de Molina in his rare and copious140 vocabulary of the Mexican and Spanish languages to be mino o nina, "a boy or a girl," and associated by him with the cognate141 terms of "piltontli" and "pilzintia;" and it may not be unreasonably142 assumed, since analogies, which are numerous and not isolated143, as their number increases, increase also their ratio of probability, not only that the Mexicans were acquainted with Isaiah's famous prophecy, but to mark their belief of the accomplishment of that prophecy, in the person of Quetzalcohuatl, that they named him Topiltzin; no less account of his having been born from a virgin of the daughters of men, then because another equally celebrated144 prediction of the same prophet declared that he should receive a name from that very circumstance: "Therefore the Lord himself shall give you a sign, Behold a virgin shall conceive and bear a son, and shall call his name Immanuel." And the proper name Topilitzin does in fact bear a signification corresponding, if not literally145, yet entirely146 in substance with that of Immanuel: since "God with us," which is the interpretation of the Hebrew name, means God domiciliated amongst men; and the full force of the expression is preserved in the term Topilitzin, which might be interpreted the Son of Man, or God on a level with men; for the Mexicans believed that Quetzalcohuatl took human nature upon him, partaking of all infirmities of man, and was not exempt147 from sorrow, pain, or death, and that he suffered voluntarily to atone148 for the sins of mankind.[39]
As already remarked, there is much attributed to this Deity of native American tradition that seems incompatible149 with the character of Messiah, and with his labors while in the western hemisphere; but for all that one may see in outline here the leading truths respecting the Son of God as made known to the Nephites through prophecies and the Christ's advent among them, all of which is set forth in the Book of Mormon; while that which is not congruous to Messiah and his mission to the Nephites, results—as already pointed out—from the confusion of a number of traditions concerning several other great characters who have figured in native American history, and of whom the Book of Mormon speaks. But, in the foregoing excerpts150 from the works of those skilled in the lore151 of ancient America, we have the account of "The great or the glorious Man of the country,"[40] that can be no other than the Hebrew Messiah—the Jesus Christ of the Book of Mormon. There are the signs of his birth: the signs of his death; his sudden advent among the people; his personal appearance—not incompatible with the personal appearance of Messiah, but rather in harmony with it; his birth of a virgin; his being the only son of God; his name signifying "God with man;" his being the creator of heaven and earth; his crucifixion for the sins of the world; his being peculiarly "the Lord" to whom men prayed; his love of peace, his hatred152 of war; his respect for existing religion, yet his enlargement of it and the addition of religious rites and ceremonies; his teaching the people perfectly153 in their own tongue, yet also in new and honied words; his compassion for the sick, and healing them; his choosing special disciples to teach his religion and making them priests of the same order as himself; the beauty and gentleness of his religion that stands in such marked contrast to the subsequent harsh and sanguinary superstition154 that darkened the lives of the natives; his instructions as to historical records; his taking with him on his departure from the country four of the principal and most virtuous youths of the city of Cholula to the sea where he separated from them and sent back messages to his followers by them, promising to return;[41] his prediction of other and white races to come and occupy the western world and rule it; his mysterious departure from the land, and his promise to return. All this, which so perfectly agrees both with the character and ministry of Messiah among the Nephites, as described in the Book of Mormon, is set forth in such clearness that it cannot be discredited155 because of some evident fantasies and incongruities156 in other parts of the traditions.
点击
收听单词发音
收听单词发音 |
1
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
2
cataclysms
|
|
| n.（突然降临的）大灾难( cataclysm的名词复数 ) | |
参考例句： |
|
|
|
|
|
3
isthmus
|
|
| n.地峡 | |
参考例句： |
|
|
|
|
4
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
5
conversing
|
|
| v.交谈，谈话( converse的现在分词 ) | |
参考例句： |
|
|
|
|
6
appalling
|
|
| adj.骇人听闻的，令人震惊的，可怕的 | |
参考例句： |
|
|
|
|
7
steadfastly
|
|
| adv.踏实地，不变地；岿然；坚定不渝 | |
参考例句： |
|
|
|
|
8
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
9
glorified
|
|
| 美其名的，变荣耀的 | |
参考例句： |
|
|
|
|
10
descending
|
|
| n. 下行 adj. 下降的 | |
参考例句： |
|
|
|
|
11
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
12
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
13
prophesied
|
|
| v.预告，预言( prophesy的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
14
ascertain
|
|
| vt.发现，确定，查明，弄清 | |
参考例句： |
|
|
|
|
15
ministry
|
|
| n.(政府的)部；牧师 | |
参考例句： |
|
|
|
|
16
advent
|
|
| n.(重要事件等的)到来，来临 | |
参考例句： |
|
|
|
|
17
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
18
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
19
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
20
ornamental
|
|
| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
参考例句： |
|
|
|
|
21
exhorting
|
|
| v.劝告，劝说( exhort的现在分词 ) | |
参考例句： |
|
|
|
|
22
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
23
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
24
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
25
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
26
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
27
posterity
|
|
| n.后裔，子孙，后代 | |
参考例句： |
|
|
|
|
28
guise
|
|
| n.外表，伪装的姿态 | |
参考例句： |
|
|
|
|
29
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
30
chili
|
|
| n.辣椒 | |
参考例句： |
|
|
|
|
31
ERECTED
|
|
| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
参考例句： |
|
|
|
|
32
edifices
|
|
| n.大建筑物( edifice的名词复数 ) | |
参考例句： |
|
|
|
|
33
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
34
industrious
|
|
| adj.勤劳的，刻苦的，奋发的 | |
参考例句： |
|
|
|
|
35
civilized
|
|
| a.有教养的，文雅的 | |
参考例句： |
|
|
|
|
36
savage
|
|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
参考例句： |
|
|
|
|
37
noted
|
|
| adj.著名的，知名的 | |
参考例句： |
|
|
|
|
38
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
39
quotation
|
|
| n.引文，引语，语录；报价，牌价，行情 | |
参考例句： |
|
|
|
|
40
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
41
dispersed
|
|
| adj. 被驱散的, 被分散的, 散布的 | |
参考例句： |
|
|
|
|
42
inscribed
|
|
| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
参考例句： |
|
|
|
|
43
allege
|
|
| vt.宣称，申述，主张，断言 | |
参考例句： |
|
|
|
|
44
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
45
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
46
generic
|
|
| adj.一般的，普通的，共有的 | |
参考例句： |
|
|
|
|
47
situated
|
|
| adj.坐落在...的，处于某种境地的 | |
参考例句： |
|
|
|
|
48
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
49
mantle
|
|
| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
参考例句： |
|
|
|
|
50
kindled
|
|
| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
参考例句： |
|
|
|
|
51
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
52
marvels
|
|
| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
参考例句： |
|
|
|
|
53
propriety
|
|
| n.正当行为；正当；适当 | |
参考例句： |
|
|
|
|
54
elegance
|
|
| n.优雅；优美，雅致；精致，巧妙 | |
参考例句： |
|
|
|
|
55
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
56
lame
|
|
| adj.跛的，(辩解、论据等)无说服力的 | |
参考例句： |
|
|
|
|
57
withered
|
|
| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
58
afflicted
|
|
| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
59
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
60
bowels
|
|
| n.肠，内脏，内部；肠( bowel的名词复数 )；内部，最深处 | |
参考例句： |
|
|
|
|
61
dwelling
|
|
| n.住宅，住所，寓所 | |
参考例句： |
|
|
|
|
62
tenor
|
|
| n.男高音（歌手），次中音（乐器），要旨，大意 | |
参考例句： |
|
|
|
|
63
redeemed
|
|
| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
64
immortals
|
|
| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
参考例句： |
|
|
|
|
65
excellence
|
|
| n.优秀，杰出，(pl.)优点，美德 | |
参考例句： |
|
|
|
|
66
plume
|
|
| n.羽毛；v.整理羽毛，骚首弄姿，用羽毛装饰 | |
参考例句： |
|
|
|
|
67
metaphorically
|
|
| adv. 用比喻地 | |
参考例句： |
|
|
|
|
68
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
69
interpretation
|
|
| n.解释，说明，描述；艺术处理 | |
参考例句： |
|
|
|
|
70
quotations
|
|
| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
参考例句： |
|
|
|
|
71
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
72
mythology
|
|
| n.神话，神话学，神话集 | |
参考例句： |
|
|
|
|
73
benefactors
|
|
| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
参考例句： |
|
|
|
|
74
gratitude
|
|
| adj.感激，感谢 | |
参考例句： |
|
|
|
|
75
teemed
|
|
| v.充满( teem的过去式和过去分词 )；到处都是；（指水、雨等）暴降；倾注 | |
参考例句： |
|
|
|
|
76
intoxicating
|
|
| a. 醉人的,使人兴奋的 | |
参考例句： |
|
|
|
|
77
halcyon
|
|
| n.平静的，愉快的 | |
参考例句： |
|
|
|
|
78
incurred
|
|
| [医]招致的，遭受的； incur的过去式 | |
参考例句： |
|
|
|
|
79
wrath
|
|
| n.愤怒，愤慨，暴怒 | |
参考例句： |
|
|
|
|
80
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
81
relics
|
|
| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
参考例句： |
|
|
|
|
82
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
83
gulf
|
|
| n.海湾；深渊，鸿沟；分歧，隔阂 | |
参考例句： |
|
|
|
|
84
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
85
promising
|
|
| adj.有希望的，有前途的 | |
参考例句： |
|
|
|
|
86
embarked
|
|
| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
参考例句： |
|
|
|
|
87
fabled
|
|
| adj.寓言中的，虚构的 | |
参考例句： |
|
|
|
|
88
stature
|
|
| n.（高度）水平，（高度）境界，身高，身材 | |
参考例句： |
|
|
|
|
89
benevolent
|
|
| adj.仁慈的，乐善好施的 | |
参考例句： |
|
|
|
|
90
lengthy
|
|
| adj.漫长的，冗长的 | |
参考例句： |
|
|
|
|
91
contradictory
|
|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
参考例句： |
|
|
|
|
92
legendary
|
|
| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
参考例句： |
|
|
|
|
93
venerated
|
|
| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
94
theocratic
|
|
| adj.神权的，神权政治的 | |
参考例句： |
|
|
|
|
95
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
96
civilizer
|
|
| vt.使文明；使开化；教化；启发vi.变得文明 | |
参考例句： |
|
|
|
|
97
appellation
|
|
| n.名称，称呼 | |
参考例句： |
|
|
|
|
98
meek
|
|
| adj.温顺的，逆来顺受的 | |
参考例句： |
|
|
|
|
99
meditation
|
|
| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
参考例句： |
|
|
|
|
100
abstemious
|
|
| adj.有节制的，节俭的 | |
参考例句： |
|
|
|
|
101
penances
|
|
| n.（赎罪的）苦行，苦修( penance的名词复数 ) | |
参考例句： |
|
|
|
|
102
penance
|
|
| n.（赎罪的）惩罪 | |
参考例句： |
|
|
|
|
103
bloody
|
|
| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
参考例句： |
|
|
|
|
104
chaste
|
|
| adj.贞洁的；有道德的；善良的；简朴的 | |
参考例句： |
|
|
|
|
105
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
106
virgin
|
|
| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
参考例句： |
|
|
|
|
107
celibacy
|
|
| n.独身(主义) | |
参考例句： |
|
|
|
|
108
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
109
briefly
|
|
| adv.简单地，简短地 | |
参考例句： |
|
|
|
|
110
margins
|
|
| 边( margin的名词复数 )； 利润； 页边空白； 差数 | |
参考例句： |
|
|
|
|
111
apparition
|
|
| n.幽灵，神奇的现象 | |
参考例句： |
|
|
|
|
112
beheld
|
|
| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
113
liking
|
|
| n.爱好；嗜好；喜欢 | |
参考例句： |
|
|
|
|
114
ordained
|
|
| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
参考例句： |
|
|
|
|
115
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
116
adoration
|
|
| n.爱慕，崇拜 | |
参考例句： |
|
|
|
|
117
engraved
|
|
| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
参考例句： |
|
|
|
|
118
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
119
esteeming
|
|
| v.尊敬( esteem的现在分词 )；敬重；认为；以为 | |
参考例句： |
|
|
|
|
|
120
Saturn
|
|
| n.农神，土星 | |
参考例句： |
|
|
|
|
121
cultivation
|
|
| n.耕作，培养，栽培（法），养成 | |
参考例句： |
|
|
|
|
122
abounded
|
|
| v.大量存在，充满，富于( abound的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
123
aromas
|
|
| n.芳香( aroma的名词复数 )；气味；风味；韵味 | |
参考例句： |
|
|
|
|
124
esteemed
|
|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
参考例句： |
|
|
|
|
125
abhorring
|
|
| v.憎恶( abhor的现在分词 )；（厌恶地）回避；拒绝；淘汰 | |
参考例句： |
|
|
|
|
126
virtuous
|
|
| adj.有品德的，善良的，贞洁的，有效力的 | |
参考例句： |
|
|
|
|
127
accomplishment
|
|
| n.完成，成就，（pl.）造诣，技能 | |
参考例句： |
|
|
|
|
128
sarcasm
|
|
| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
参考例句： |
|
|
|
|
129
migration
|
|
| n.迁移，移居，（鸟类等的）迁徙 | |
参考例句： |
|
|
|
|
130
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
131
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
132
previously
|
|
| adv.以前，先前（地） | |
参考例句： |
|
|
|
|
133
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
134
insinuated
|
|
| v.暗示( insinuate的过去式和过去分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
参考例句： |
|
|
|
|
135
perused
|
|
| v.读（某篇文字）( peruse的过去式和过去分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
参考例句： |
|
|
|
|
136
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
137
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
138
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
139
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
140
copious
|
|
| adj.丰富的，大量的 | |
参考例句： |
|
|
|
|
141
cognate
|
|
| adj.同类的，同源的，同族的；n.同家族的人，同源词 | |
参考例句： |
|
|
|
|
142
unreasonably
|
|
| adv. 不合理地 | |
参考例句： |
|
|
|
|
143
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
144
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
145
literally
|
|
| adv.照字面意义，逐字地；确实 | |
参考例句： |
|
|
|
|
146
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
147
exempt
|
|
| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
参考例句： |
|
|
|
|
148
atone
|
|
| v.赎罪，补偿 | |
参考例句： |
|
|
|
|
149
incompatible
|
|
| adj.不相容的，不协调的，不相配的 | |
参考例句： |
|
|
|
|
150
excerpts
|
|
| n.摘录，摘要( excerpt的名词复数 )；节选（音乐，电影）片段 | |
参考例句： |
|
|
|
|
151
lore
|
|
| n.传说；学问，经验，知识 | |
参考例句： |
|
|
|
|
152
hatred
|
|
| n.憎恶，憎恨，仇恨 | |
参考例句： |
|
|
|
|
153
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
154
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
155
discredited
|
|
| 不足信的，不名誉的 | |
参考例句： |
|
|
|
|
156
incongruities
|
|
| n.不协调( incongruity的名词复数 )；不一致；不适合；不协调的东西 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |