I next call attention to the evidences of the Hebrew origin of the native Americans, which origin, of course, if established beyond reasonable doubt, will be one more item of evidence—one, too, of very great weight in the volume of cumulative3 evidence here being compiled, since the Hebrew origin of the native American races is fundamental as testimony4 to the truth of the Book of Mormon. The Hebrew origin of those races in our book is so unequivocally stated and so emphasized that if the said American races could be proven beyond doubt to be of other than Hebrew origin, the claims of the Book of Mormon would be shattered.
The chief sources of information on this subject are the writings of Gregoria Garcia, Edward King (Lord Kingsborough), and James Adair. The first is a Spanish Dominican author, born about 1560; he died 1627. He spent some twelve years in Central American countries as a missionary5 among the natives, during which time he gathered his materials for his chiefest work, "Origin de los Indios." While contending for the theory that the Indians are descendants of the Ten Tribes, Garcia collected evidences on both sides of the question, though both his evidences and arguments tend to prove the theory of Hebrew origin.
Lord Kingsborough was born in 1795, and died at Dublin in 1837. His "Antiquities6 of Mexico," ten volumes, imperial folio, were published in London between 1830-48, consequently, since he died in 1837, some of the volumes were issued after his death. His theory is that the Indians are descendants of the Lost Tribes of Israel, and to the establishment of this view he bends all his energies. He is open to the charge of being over zealous7 for his theory, and doubtless has been somewhat extravagant8 in his assumptions of proofs—in matters of detail, at least; but, after all proper discount is made for the over-zeal of an enthusiast—fanatic, if you will,—there remains10 a body of evidence in his works for the Hebrew origin of native American races which has never been successfully disposed of by those who dispute his theory. Even Bancroft, who holds his theory in contempt, is forced to admit that his "enthusiasm is never offensive," and further says of him, "There is a scholarly dignity about his work which has never been attained11 by those who have jeered12 and railed at him."[1]
Adair's work, "History of the North American Indians," is included in the eighth volume of Kingsborough's works. James Adair was an English trader among the North American Indians from 1735 to 1775—forty years. It was in 1775 that his work was published. His observations were confined to the North American Indians; hence these three authors may be said to cover the entire field of our investigation13. I shall give extracts from all these writers, making use of Bancroft's abridgment14 of their works as being at once accurate and most accessible to the reader.
I.
Garcia.
I begin with Garcia:
The opinion that the Americans are of Hebrew origin is supported by similarities in character, dress, religion, physical peculiarities16, condition, and customs. The Americans are at heart cowardly, and so are the Jews; the history of both nations proves this. The Jews did not believe in the miracles of Christ, and for their unbelief were scattered17 over the face of the earth, and despised of all men; in like manner the people of the New World did not readily receive the true faith as preached by Christ's Catholic disciples18, and are therefore persecuted19 and being rapidly exterminated20. Another analogy presents itself in the ingratitude21 of the Jews for the many blessings22 and special favors bestowed23 on them by God. * * * * * * Both Jews and Americans are noted24 for their want of charity and kindness to the poor, sick and unfortunate; both are naturally given to idolatry; many customs are common to both such as raising the hands to heaven when making a solemn affirmation, calling all near relatives brothers, showing great respect and humility25 before superiors, burying their dead on hills and high places without the city, tearing their clothing on the reception of bad tidings, giving a kiss on the cheek as a token of peace, celebrating a victory with songs and dances, casting out of the place of worship women who are barren, drowning dogs in a well, practicing crucifixion. * * * * * * * * The dress of the Hebrew was in many points like that of the Americans. * * * * * * The Jews preferred the flesh-pots of Egypt and a life of bondage26 to heavenly manna and the promised land; the Americans liked a life of freedom and a diet of roots and herbs, better than the service of the Spaniards with good food. The Jews were famous for fine work in stone, as is shown by the buildings of Jerusalem, and a similar excellence27 in this art is seen in the American ruins. The Mexicans have a tradition of a journey undertaken at the command of a god, and continued for a long time under the direction of certain high priests, who miraculously28 obtained supplies for their support, this bears a striking resemblance to the Hebrew story of the wandering in the desert.[2] * * * * Moreover, many traces of their old laws and ceremonies are to be found among them at the present day. For instance, both Jews and Americans gave their temple into the charge of priests, burned incense29, anointed the body, practiced circumcision, kept perpetual fires on their altars, forbade women to enter the temple immediately after giving birth, and husbands to sleep with their wives for seven days during the period of menstruation, prohibiting marriage or sexual intercourse30 between relatives within the second degree, made fornication with a slave punishable, slew31 the adulterer, made it unlawful for a man to dress like a woman, or a woman like a man, put away their brides if they prove to have lost their virginity, kept the ten commandments.
Answering the objection that the American Indians do not speak Hebrew, Garcia says:
But the reason for this is that the language has gradually changed, as has been the case with all tongues. Witness the Hebrew spoken by the Jews at the present time, which is much corrupted32 and very different from what is originally was. There do actually exist, besides, many Hebraic traces in the American languages.[3]
II.
Lord Kingsborough's Views.
The main items of Lord Kingsborough's evidences and arguments are thus summarized by Bancroft:
The religion of the Mexicans strongly resembled that of the Jews, in many minor33 details, as will be presently seen, and the two were practically alike, to a certain extent in their very foundation; for, as the Jews acknowledged a multitude of angels, arch-angels, principalities, thrones, dominions34, and powers, as the subordinate personages of their hierarchy35, so did the Mexicans acknowledge the unity36 of the deity37 in the person of Tezcatlipoca, and at the same time worship a great number of other imaginary beings. Both believed in a plurality of devils subordinate to one head, who was called by the Mexicans Mictlantecutli, and by the Jews Satan. * * * * * * It is probable that the Toltecs were acquainted with the sin of the first man committed at the suggestion of the woman, herself deceived by the serpent, who tempted38 her with the fruit of the forbidden tree, who was the origin of all our calamities39, and by whom death came into the world. We have seen in this chapter that Kingsborough supposes the Messiah and his story to have been familiar to the Mexicans. There is reason to believe that the Mexicans, like the Jews, offered meat and drink offerings to stones. There are striking similarities between the Babel, flood, and creation myths of the Hebrews and the Americans. Both Jews and Mexicans were fond of appealing in their adjurations to the heaven and the earth. Both were extremely superstitious40, and firm believers in prodigies41. * * * * It is very probable that the Sabbath of the seventh day was known in some parts of America. The Mexicans applied42 the blood of sacrifices to the same uses as the Jews; they poured it upon the earth, they sprinkled it, they marked persons with it, and they smeared43 it upon walls and other inanimate things. No one but the Jewish high priest might enter the Holy of Holies. A similar custom obtained in Peru. Both Mexicans and Jews regarded certain animals as unclean and unfit for food. Some of the Americans believed with some of the Talmudists in a plurality of souls. That man was created in the image of God was a part of the Mexican belief. It was customary among the Mexicans to eat the flesh of sacrifices of atonement. There are many points of resemblance between Tezcatlipoca and Jehovah. Ablutions formed an essential part of the ceremonial law of the Jews and Mexicans. The opinions of the Mexicans with regard to the resurrection of the body, accorded with those of the Jews. The Mexican temple, like the Jewish, faced the east. "As amongst the Jews the ark was a sort of portable temple in which the deity was supposed to be continually present, and which was accordingly borne on the shoulders of the priests as a sure refuge and defense44 from their enemies, so amongst the Mexicans and the Indians of Michoacan and Honduras an ark was held in the highest veneration45, and was considered an object too sacred to be touched by any but the priests. * * * * * The Yucatec conception of a trinity resembles the Hebrews. It is probable that Quetzalcohuatl whose proper name signifies "feathered serpent," was so called after the brazen46 serpent which Moses lifted up in the wilderness47, the feathers perhaps alluding48 to the rabbinical tradition that the fiery49 serpents which god sent against the Israelites were of a winged species. The Mexicans, like the Jews, saluted50 the four cardinal51 points, in their worship. There was much in connection with sacrifices that was common to Mexicans and Jews. * * * * * * In various religious rites52 and observances, such as circumcision, confession53, and communion, there was much similarity. Salt was an article highly esteemed54 by the Mexicans, and the Jews always offered it in their oblations. Among the Jews, the firstling of an ass9 had to be redeemed55 with a lamb, or if unredeemed, its neck was broken. This command of Moses should be considered in reference to the custom of sacrificing children which existed in Mexico and Peru. The spectacle of a king performing a dance as an act of religion was witnessed by the Jews as well as by Mexicans. As the Israelites were conducted from Egypt by Moses and Aaron who were accompanied by their sister Miriam, so the Aztecs departed from Astlan under the guidance of Huitziton and Tecpatzin, the former of whom is named by Acosta and Herrera, Mexi, attended likewise by their sister Quilaztli, or, as she is otherwise named, Chimalman or Malinalli, both of which latter names have some resemblance to Miriam, as Mexi has to Moses. * * * * * * * It is impossible, on reading what Mexican mythology56 records of the war in heaven and of the fall of Tzontemoc and the other rebellious57 spirits; of the creation of light by the word of Tonacatecutli, and of the division of the waters; of the sin of Ytztlacoliuhqui, and his blindness and nakedness; of the temptation of Suchiquecal, and her disobedience in gathering58 roses from a tree, and the consequent misery59 and disgrace of herself and her posterity—not to recognize scriptural analogies. Other Hebrew analogies Lord Kingsborough finds in America, in the dress, insignia, and duties of priests; in innumerable superstitions60 concerning dreams, apparitions61, eclipses, and other more common-place events; in certain festivals for rain; in burial and mourning ceremonies; in the diseases most common among the people; in certain regularly observed festivals; in the dress of certain nations; in established laws; in physical features; in architecture; in various minor observances, such as offering water to a stranger that he might wash his feet, eating dust in token of humility, anointing with oil, and so forth62; in the sacrifice of prisoners; in manner and style of oratory63; in the stories of giants; in respect paid to God's name; in games of chance; in marriage relations; in childbirth ceremonies; in religious ideas of all sorts; in respect paid to kings; in uses of metals; in treatment of criminals, and punishment of crimes; in charitable practices; in social customs; and in a vast number of other particulars.[4]
III.
Adair's Evidences.
Following is the summary of Adair's evidences and arguments:
The Israelites were divided into tribes and had chiefs over them, so the Indians divided themselves: each tribe forming a little community within the nation. And as the nation hath its particular symbol, so from nation to nation among them we shall not find one individual who doth not distinguish himself by his family name. Every town has a state house or synedrion, the same as the Jewish Sanhedrim, where almost every night the head men meet to discuss public business. The Hebrew nation were ordered to worship Jehovah the true and living God, who by the Indians is styled Yohewah. The ancient heathens, it is well known worshiped a plurality of gods: but these American Indians pay their religious devoir to Loak Ishtohoollo Aba, The Great Beneficent Supreme64 Holy Spirit of Fire. They do not pay the least perceptible adoration65 to images. Their ceremonies in their religious worship accord more nearly with the Mosaic66 institutions, which could not be if they were of heathen descent. * * * * * Their opinion that God chose them out of all the rest of mankind as his peculiar15 and beloved people, fills both the white Jew and the red American, with that steady hatred67 against all the world, which renders them hated and despised by all. We have abundant evidence of the Jews believing in the ministration of angels, during the Old Testament68 dispensation, their frequent appearances and their services on earth, are recorded in the oracles69, which the Jews themselves receive as given by divine inspiration, and St. Paul in his epistle addressed to the Hebrews speaks of it as their general opinion that "angels are ministering spirits to the good and righteous on earth." The Indian sentiments and traditions are the same. They believe the higher regions to be inhabited by good spirits, relations to the Great Holy One, and that these spirits attend and favor the virtuous70. The Indian language and dialects appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive71, concise72, emphatical, sonorous73, and bold, and often both in letters and signification synonymous with the Hebrew language. They count time after the manner of the Hebrews, reckoning years by lunar months like the Israelites who counted by moons. The religious ceremonies of the Indian Americans are in conformity74 with those of the Jews, they having their prophets, high priest, and others of religious order. As the Jews had a sanctorum or most holy place, so have all the Indian nations. The dress also of their high priests is similar in character to that of the Hebrews. The festivals, feasts, and religious rites of the Indian Americans have also great resemblance to that of the Hebrews. The Indian imitates the Israelite in his religious offerings. The Hebrews had various ablutions and anointings according to the Mosaic ritual—and all the Indian nations constantly observe similar customs from religious motives75. Their frequent bathing, or dipping themselves and their children in rivers, even in the severest weather, seems to be as truly Jewish as the other rites and ceremonies which have been mentioned. The Indian laws of uncleanliness and purification, and also the abstaining76 from things deemed unclean are the same as those of the Hebrews. The Indian marriages, divorces and punishments of adultery, still retain a strong likeness77 to the Jewish laws and customs on these points. Many of the Indian punishments resemble those of the Jews. Whoever attentively78 views the features of the Indian, and his eye and reflects on his fickle79, obstinate80, and cruel disposition81 will naturally think of the Jews. The ceremonies performed by the Indians before going to war, such as purification and fasting, are similar to those of the Hebrew nation. The Israelites were fond of wearing beads82 and other ornaments83, even as early as the patriarchal age and in resemblance to these customs the Indian females continually wear the same, believing it to be a preventive against many evils. The Indian manner of curing the sick is very similar to that of the Jews. Like the Hebrews, they firmly believe that diseases and wounds are occasioned by divine anger, in proportion to some violation84 of the old beloved speech. The Hebrews carefully buried their dead, so on any accident they gathered their bones, and laid them in tombs of their forefathers85; thus all the numerous nations of Indians perform the like friendly office to every deceased person of their respective tribes. The Jewish records tell us that the women mourned for the loss of their deceased husbands, and were reckoned vile86 by the civil law if they married in the space of at least ten months after their death. In the same manner all the Indian widows, by an established strict penal87 law, mourn for the loss of their deceased husbands; and among some tribes for the space of three or four years. The surviving brother by the Mosaic law, was to raise seed to a deceased brother, who left a widow childless, to perpetuate88 his name and family. The American law enforces the same rule. When the Israelites gave names to their children or others they chose such appellatives as suited best their circumstances and the times. This custom is a standing89 rule with the Indians."[5]
There are writers upon the subject of American Antiquities who hold, first: that not all the foregoing points of comparison between native American races and the Hebrews are clearly established; and second: that if they were all clearly established it would not necessarily prove identity of race. This much, however, can be insisted upon by those who accept the Book of Mormon as true; namely, that since no counter theory of origin for our native American races has yet been conclusively90 proven, (and as matters now stand, seems impossible of being proven), and as the Book of Mormon makes bold to so definitely announce the Hebrew origin of the people whose history in outline it gives, so much in the foregoing summary of points of comparison between the American races and the Hebrews as may not be successfully contradicted stands as evidence of no mean order for the truth of our Nephite record.
The Discovery of Hebrew Relics.
In addition to these summaries of evidence on the Hebrew origin of the native American races there are several special discoveries bearing on the subject that I think should be mentioned. One is related by Ethan Smith, author of "Views of the Hebrews," a work in which he undertakes to prove that the American Indians are descendants of the Ten Lost Tribes of Israel. While preparing his work for a second edition, he heard of the discovery in Pittsfield, Massachusetts, of a parchment, supposed to be of native American origin, covered with Hebrew characters. Mr. Smith went to Pittsfield to investigate the matter, and found the facts to be as follows, the information being given by the man who found the parchment:
I.
The Pittsfield Hebrew Parchment.
This [the discoverer of the parchment] was Joseph Merrick, Esq., a highly respectable character in the church of Pittsfield, and in the county, as the minister of the place informed [me]. Mr. Merrick gave the following account; that in 1815, he was leveling some ground under and near an old wood shed standing on a place of his, situated92 on Indian Hill, (a place in Pittsfield, so called, and lying, as the writer was afterward93 informed, at some distance from the middle of the town where Mr. Merrick is now [about 1825] living). He ploughed and conveyed away old chips and earth, to some depth, as the surface of the earth appeared uneven94. After the work was done, walking over the place, he discovered, near where the earth had been dug the deepest, a kind of black strap95, about six inches in length, and one and a half in breadth, and something thicker than a draw leather [tug] of a harness. He perceived it had at each end a loop of some hard substance, probably for the purpose of carrying it. He conveyed it into his house, and threw it in an old tool box. He afterward found it thrown out of doors, and again conveyed it to the box. He attempted to cut it open, and found it was formed of pieces of thick raw hide, sewed and made water tight with the sinews of some animal; and in the fold it contained four folded leaves of old parchment. These leaves were of a dark yellow, and contained some kind of writing. Some of the neighbors saw and examined them. One of these parchments they tore in pieces; the other three he saved, and delivered them to Mr. Sylvester Larned, a graduate then in town, who took them to Cambridge, and had them examined. They were written in Hebrew with a pen, in plain and intelligible96 writing. The following is an extract of a letter sent to Mr. Merrick by Mr. Larned, upon this subject:
Sir:—I have examined the parchment manuscript, which you had the goodnesss to give me. After some time and with much difficulty and assistance I have ascertained97 their meaning, which is as follows: (I have numbered the manuscripts.)
No. 1, is translated by Duet. vi: 4-9 verses inclusive.
No. 2, by Deut, xi: 13-21 verses inclusive.
No. 3, Exod. xiii: 11-16 verses inclusive.
I am, etc. [Signed] SYLVESTER LARNED.[6]
II.
The Newark Hebrew Tablet.
Another discovery of Hebrew writing—the Ten Commandments engraved98 on a stone tablet—was made in Ohio; and was seen by Mr. A. A. Bancroft, the father of H. H. Bancroft, author of "Native Races." The latter relates the circumstances of finding this relic1 as follows:
About eight miles southeast of Newark there was formerly99 a large mound100 composed of masses of free stone, which had been brought from some distance and thrown into a heap without much placing or care. In early days, stone being scarce in that region, the settlers carried away the mound piece by piece to use for building purposes, so that in a few years there was little more than a large flattened101 heap of rubbish remaining. Some fifteen years ago, the county surveyor (I have forgotten his name), who had for some time been searching ancient works, turned his attention to this particular pile. He employed a number of men and proceeded at once to open it. Before long he was rewarded by finding in the centre and near the surface a bed of the tough clay generally known as pipe-clay, which must have been brought from a distance of some twelve miles. Imbedded in the clay was a coffin102, dug out of a burr-oak log, and in a pretty good state of preservation103. In the coffin was a skeleton, with quite a number of stone ornaments and emblems104, and some open brass105 rings, suitable for bracelets106 or anklets. These being removed, they dug down deeper, and soon discovered a stone dressed to an oblong shape, about eighteen inches long and twelve wide, which proved to be a casket, neatly107 fitted and completely water-tight, containing a slab108 of stone of hard and fine quality, and an inch and a half thick, eight inches long, four inches wide at one end, and tapering109 to three inches at the other. Upon the face of the slab was the figure of a man, apparently110 a priest with a long flowing beard, and a robe reaching to his feet. Over his head was a curved line of characters, and upon the edges and back of the stone closely and neatly carved letters. The slab, which I saw myself, was shown to the Episcopalian clergyman of Newark, and he pronounced the writings to be the Ten Commandments in ancient Hebrew.[7]
Mr. Bancroft, referring to these circumstances, says that in neither of them "is it certain or even probable that the relic existed in America before the conquest," though he gives no reason for the rather dogmatic statement. For my own part, and especially in the latter case, I see no reason to doubt the existence of these relics in America before the advent111 of the Spaniards. According to the Book of Mormon the ancient inhabitants of America, the Nephites, had the writings of Moses. The Ten Commandments were regarded as the summing up, the crystallization of the law of God[8] to the people, pending112 the advent of Messiah with the more perfect law of the gospel. What could be more natural than that they should multiply copies of these scriptures113, or parts of them, especially such parts as related to particular promises or warnings to Israelites, as do the passages on the parchment found in Pittsfield, Massachusetts? Or such summaries of the law of Moses as the Ten Commandments constitute? That the Nephites did multiply copies of the scriptures they had in their possession (and doubtless also copies of striking passages of those scriptures) is evident from what is said upon the subject by Mormon when giving an account of the transfer of the Nephite records from one Shiblon to Helaman, the son of Helaman: "Now, behold114, all those engravings which were in the possession of Helaman, were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by Alma should not go forth."[9]
The part here prohibited transcription and circulation related to the oaths and constitutions of the secret societies from the record of the Jaredites;[10] but for the rest, there was perfect liberty to multiply copies of the scriptures, and that it was done is further evidenced from the fact that missionaries115 from the Nephites to the Lamanites are found to be in possession of copies of the scriptures which Lehi's colony brought with them from Jerusalem, and from which they read for the instruction of their hearers.[11] It is not difficult to believe, in the light of these facts, that noted personages among native Americans should have engraved on stone or parchment in Hebrew or in other characters passages of the holy scriptures; nor is it incredible that these should be buried with them—since to bury one's personal effects with him was a custom of the natives—and that afterwards the relics should be discovered as in the two instances cited. The fact of the discoveries is beyond question: the nature of them is strong incidental proof of the claims of the Book of Mormon.
Of this Newark discovery, the late Orson Pratt, who examined the engraved stone in the city of New York, and which at the time was in possession of the "Ethnological Society" of that city, makes the following very valuable and convincing statement and argument respecting the find. It should also be remembered that Elder Pratt's knowledge of the Hebrew language makes his comments all the more conclusive91; while the fact that he points out in his statement that there is in this Newark Tablet none of the modern "points" and "characters" that have been introduced into the Hebrew "during the last two thousand four hundred years," proves conclusively that the Newark Tablet is an ancient, not a modern production.
Thirty years after the Book of Mormon was put in print, giving the history of the settlement of this country, one of the great mounds116 south of the great lakes near Newark, in Ohio, was opened. What was found in it? A great many curiosities, among which were some copper117 pieces, supposed to be money. After digging down many feet, and carrying off many thousand loads of stone, they at length found a coffin in the midst of a hard kind of fire clay. Underneath118 this they found a large stone that appeared to be hollow; something seemed to rattle119 inside of it. The stone was cemented together in the middle, but with some little exertion120 they broke it open, when another stone was found inside of it, of a different nature entirely121 from its covering. On the stone taken from the inside was carved the figure of a man with a priestly robe flowing from his shoulders; and over the head of this man were the Hebrew characters for "Moshe," the ancient name of Moses; while on each side of this likeness, and on different sides of the stone, above, beneath, and around about were the Ten Commandments that were received on Mount Sinai, written in the ancient Hebrew characters. Now recollect122 that the Book of Mormon had been in print thirty years before this discovery. And what does this discovery prove? It proves that the builders of these mounds, south of the great lakes in the great Mississippi Valley in Ohio, Indiana, Illinois, New York, etc., must have understood the Hebrew characters;[12] and not only that, but they must also have understood the law of Moses. Otherwise how happened it that they should write on this stone the Ten Commandments almost verbatim as they are now contained in King James's translation of the Bible. It proves that the builders of these mounds were Israelites, and that their illustrious dead, buried in these mounds, had these commandments buried with them in accordance with the custom of many of the ancient nations, especially the Egyptians, who were in the habit of consigning123 their written sacred papyrus124 to their great tombs. In Egypt many of these ancient manuscripts have been exhumed125 and, in many instances, pretended to be translated. So the Israelites followed the customs of these Eastern nations, and buried that which they considered most sacred, namely, the Ten Commandments, thundered by the voice of the Almighty126 in the midst of flaming fire on Mount Sinai in the ears of all the congregation of Israel.
I have seen that sacred stone. It is not a hatched up story. I heard tell of it [the stone] as being in the Antiquarian Society, or rather, as it is now called, the Ethnological Society, in the City of New York. I went to the Secretary of that Society, and he kindly127 showed me this stone, of which I have been speaking, and being acquainted with modern Hebrew, I could form some kind of an estimate of the ancient Hebrew, for some of the modern Hebrew characters do not vary much in form from the ancient Hebrew. At any rate we have enough of ancient Hebrew, that has been dug up in Palestine and taken from among the ruins of the Israelites east of the Miditerranean Sea, to form some kind of an estimate of the characters, and comparing them, I could see and understand the nature of the writings upon these records. They were also taken to the most learned men of our country, who, as soon as they looked at them, were able to pronounce them to be not only ancient Hebrew, but they were also able to translate them and pronounced them to be the Ten Commandments. This, then, is external proof, independent of the Scriptural proofs to which I have alluded128, in testimony of the divine authenticity129 of the Book of Mormon.
Now, our modern Hebrew has many points; it has also many additional characters that have been made since these colonies left Jerusalem. Do you find on these ancient writings any of these modern characters that have been introduced during the last two thousand four hundred years? Not one. Do you find any Hebrew points representing vowels130? Not one; and all the new consonants131 that have been introduced during the last two thousand four hundred years were not found upon this stone to which I have referred, showing plainly that it must have been of very ancient date.[13]
In connection with his comments on this Newark Tablet Elder Pratt also makes the following statement:
"HAVE MERCY ON ME A NEPHITE."
Five years after the discovery of this remarkable132 memento133 of the ancient Israelites on the American continent, [the Newark Tablet], and thirty-five years after the Book of Mormon was in print, several other mounds in the same vicinity of Newark were opened, in several of which Hebrew characters were found. Among them was this beautiful expression, buried with one of their ancient dead, "May the Lord have mercy on me a Nephite." It was translated a little differently, viz., "Nephel." Now we well know that Nephi, who came out of Jerusalem six hundred years before Christ, was the leader of the first Jewish [Israelitish—Lehi's colony was made up of families from the tribes of Manasseh and Ephraim. See Vol. I., pages 167-8.] colony across to this land, and the people, ever afterwards, were called "Nephites," after their inspired prophet and leader. The Nephites were a righteous people and had many prophets among them; and when they were burying one of their brethren in these ancient mounds, they introduced the Hebrew characters signifying "May the Lord have mercy on me, a Nephite." This is another direct evidence of the divine authenticity of the Book of Mormon, which was brought forth and translated by inspiration some thirty-five years before this inscription134 was found.[14]
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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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cumulative
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| adj.累积的，渐增的 | |
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testimony
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| n.证词；见证，证明 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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zealous
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extravagant
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ass
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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jeered
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| v.嘲笑( jeer的过去式和过去分词 ) | |
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investigation
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abridgment
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| n.删节，节本 | |
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15
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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disciples
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| 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 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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20
exterminated
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| v.消灭，根绝( exterminate的过去式和过去分词 ) | |
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21
ingratitude
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| n.忘恩负义 | |
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22
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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23
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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24
noted
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| adj.著名的，知名的 | |
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25
humility
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| n.谦逊，谦恭 | |
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26
bondage
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| n.奴役，束缚 | |
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27
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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28
miraculously
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| ad.奇迹般地 | |
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29
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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30
intercourse
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| n.性交；交流，交往，交际 | |
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31
slew
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| v.（使）旋转；n.大量，许多 | |
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32
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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33
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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34
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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35
hierarchy
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| n.等级制度；统治集团，领导层 | |
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36
unity
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| n.团结，联合，统一；和睦，协调 | |
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37
deity
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| n.神，神性；被奉若神明的人(或物) | |
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38
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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39
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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40
superstitious
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| adj.迷信的 | |
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41
prodigies
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| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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42
applied
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| adj.应用的；v.应用，适用 | |
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43
smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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44
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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45
veneration
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| n.尊敬，崇拜 | |
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46
brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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47
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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48
alluding
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| 提及，暗指( allude的现在分词 ) | |
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49
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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50
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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51
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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52
rites
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| 仪式，典礼( rite的名词复数 ) | |
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53
confession
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| n.自白，供认，承认 | |
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54
esteemed
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| 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 | |
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55
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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56
mythology
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| n.神话，神话学，神话集 | |
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57
rebellious
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| adj.造反的，反抗的，难控制的 | |
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58
gathering
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| n.集会，聚会，聚集 | |
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59
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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60
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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61
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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62
forth
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| adv.向前；向外，往外 | |
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63
oratory
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| n.演讲术；词藻华丽的言辞 | |
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64
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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65
adoration
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| n.爱慕，崇拜 | |
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66
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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67
hatred
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| n.憎恶，憎恨，仇恨 | |
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68
testament
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| n.遗嘱；证明 | |
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69
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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70
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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71
expressive
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| adj.表现的，表达…的，富于表情的 | |
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72
concise
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| adj.简洁的，简明的 | |
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73
sonorous
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| adj.响亮的，回响的；adv.圆润低沉地；感人地；n.感人，堂皇 | |
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74
conformity
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| n.一致，遵从，顺从 | |
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75
motives
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| n.动机，目的( motive的名词复数 ) | |
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76
abstaining
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| 戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票） | |
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77
likeness
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| n.相像，相似（之处） | |
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78
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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79
fickle
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| adj.(爱情或友谊上)易变的，不坚定的 | |
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80
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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81
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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82
beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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83
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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84
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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85
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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86
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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87
penal
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| adj.刑罚的；刑法上的 | |
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88
perpetuate
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| v.使永存，使永记不忘 | |
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89
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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90
conclusively
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| adv.令人信服地，确凿地 | |
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91
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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92
situated
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| adj.坐落在...的，处于某种境地的 | |
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93
afterward
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| adv.后来；以后 | |
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94
uneven
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| adj.不平坦的，不规则的，不均匀的 | |
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95
strap
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| n.皮带，带子；v.用带扣住，束牢；用绷带包扎 | |
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96
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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97
ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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98
engraved
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| 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） | |
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99
formerly
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| adv.从前，以前 | |
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100
mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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101
flattened
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| [医]（水）平扁的，弄平的 | |
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102
coffin
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| n.棺材，灵柩 | |
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103
preservation
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| n.保护，维护，保存，保留，保持 | |
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104
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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105
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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106
bracelets
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| n.手镯，臂镯( bracelet的名词复数 ) | |
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107
neatly
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| adv.整洁地，干净地，灵巧地，熟练地 | |
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108
slab
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| n.平板，厚的切片；v.切成厚板，以平板盖上 | |
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109
tapering
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| adj.尖端细的 | |
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110
apparently
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| adv.显然地；表面上，似乎 | |
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111
advent
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| n.(重要事件等的)到来，来临 | |
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112
pending
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| prep.直到，等待…期间；adj.待定的；迫近的 | |
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113
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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114
behold
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| v.看，注视，看到 | |
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115
missionaries
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| n.传教士( missionary的名词复数 ) | |
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116
mounds
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| 土堆，土丘( mound的名词复数 )； 一大堆 | |
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117
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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118
underneath
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| adj.在...下面，在...底下；adv.在下面 | |
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119
rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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120
exertion
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| n.尽力，努力 | |
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121
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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122
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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123
consigning
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| v.把…置于（令人不快的境地）( consign的现在分词 )；把…托付给；把…托人代售；丟弃 | |
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124
papyrus
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| n.古以纸草制成之纸 | |
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125
exhumed
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| v.挖出，发掘出( exhume的过去式和过去分词 ) | |
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126
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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127
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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128
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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129
authenticity
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| n.真实性 | |
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130
vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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131
consonants
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| n.辅音，子音( consonant的名词复数 )；辅音字母 | |
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132
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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133
memento
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| n.纪念品，令人回忆的东西 | |
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134
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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