In the Book of Mormon three forms of government are said to have existed among the various peoples inhabiting the western world. These are, first, a Monarchial2 form; second, a sort of Republic or rule of Judges; third, an Ecclesiastical government, or rule of priests, ending finally in the rule of military chieftains. The Book of Mormon giving as it does, though only in an incidental way, a description of these several forms of government, presents a crucial test of its claims to being a translation of an ancient record. For if in describing any one of these forms of government it should be out of harmony with well known facts concerning ancient forms of government, or if it ascribes to them qualities or powers out of harmony with the times or circumstances under which they existed, then doubt is thrown upon the claims of the book to being a translation of an ancient record. To illustrate3 the proposition now laid down: It is well known that to the ancients the only form of monarchy4 was what we call a "simple" or "absolute" monarchy; that is, a form of government in which all powers of government are centered in one person. Such a thing as a division of the powers of government into co-ordinate branches, relegating5 several functions to distinct persons or groups of persons, was unknown to the ancients. The ideas prevailing6 in modern times which have brought into existence our "mixed" or "constitutional monarchies7" had not as yet been discovered by the ancients; hence if such modern ideas concerning monarchy should be found in the Book of Mormon governments, involving the existence of cabinets, parliaments or distinct judiciary departments it would at least be very prejudical to the claims of the book to being an ancient record.
Again in respect of democratic forms of government: the only form known to the ancient was "simple" democracy. The form of government by which the people acted directly upon governmental affairs. The principle of representation in democracies was not as yet discovered in times contemporary with the Book of Mormon republic, therefore if in the Nephite republic, or the "reign8 of the Judges," as that form of government is sometimes called in the Book of Mormon, there should be found the representative principle, which is really a modern refinement9 in government, that fact too would be prejudicial to its claims being an ancient record. Per contra, if these modern ideas respecting monarchial and democratic forms of government are absent from the kingdoms and republics described in the book, then it would be at least presumptive evidence of the genuineness of its claims; for if the Book of Mormon had been the product of a modern author, or authors, there would very likely be found in it some of the modern ideas of government, both in its monarchies and in its republics, and especially would this be probable if its authors were illiterate11 men and not acquainted with these facts concerning government among ancient peoples. Under those circumstances the ancient and modern forms would inevitably12 be confounded because modern illiterate authors would not possess sufficient discretion13 to keep them separated.
Monarchies.
I am aware that the Book of Mormon account of the Jaredite monarchy is so very limited that we can form but little idea as to its nature; but the little there is said of it is strictly14 in harmony with the ancient forms of monarchy. That is, the kings were absolute, the source of all law and the center of all political power. They were inducted into their office by formal anointing, according to ancient custom. [1] They are sometimes associated with them on the throne the son who had been selected to succeed in the kingly authority, which is also in accordance with ancient custom.[2]
Respecting the nature of the Nephite kingdom also but little can be learned from the Book of Mormon because matters concerning government are only mentioned in an incidental way, but from what little is said we are justified15 in forming the same conclusions regarding it as in regard to the Jaredite Monarchy. That is, it was "simple" or "absolute" monarchy. The remarks of Mosiah II in relation to the power of a king for good or evil leads to the conclusion that the power of a Nephite king was most absolute; and that with the Nephite monarch1 as with the Jaredite, the king was the source of all laws and the center of all political authority. The remarks referred to are as follows:
And behold16, now I say unto you, ye cannot dethrone an iniquitous17 king, save it be through much contention18, and the shedding of much blood. For behold, he has his friends in iniquity19, and he keepeth his guards about him; and he teareth up the laws of those who have reigned20 in righteousness before him; and he trampleth under his feet the commandments of God; and he enacteth laws, and sendeth them forth21 among his people; yea, laws after the manner of his own wickedness; and whosoever does not obey his laws, he causeth to be destroyed; and whosoever doth rebel against him, he will send his armies against them to war, and if he can he will destroy them; and thus an unrighteous king doth pervert22 the ways of all righteousness.[3]
This certainly is a description of arbitrary powers vested in the king. And what is true of the Nephite monarchy is equally true of the Lamanite kingdoms—judging from those rare and brief glimpses one gets of Lamanite governments in the Book of Mormon. Among all three peoples—Jaredites, Nephites, Lamanites—wherever kingly government is described it is the same—it is "simple," "absolute," "ancient" monarchy.[4] There is no indication anywhere of the existence of cabinets or parliaments; or of the division of political authority into executive, legislative23 or judicial10 co-ordinate branches. Nor is there any indication that there was ever an attempt to blend the various primary forms of government—monarchy, aristocracy, democracy—into a mixed government, a government embracing elements from all three of these recognized primary forms. Such mixed governments are modern creations; refinements24 in the science of government unattempted by the ancients. The ancients, in fact, held them to be impossible, mere25 visionary whims26, solecisms. Even a man of the excellent understanding of Tacitus declared that if such a government were formed it could never be lasting27 or secure.
Reign of the Judges—Republic.
It is however in the matter of the Nephite "reign of the Judges" or the "Nephite Republic" that an illiterate, modern writer would most likely have betrayed himself. Especially an American writer strongly imbued28 with the excellence29, to say nothing of the sanctity, of the American form of government.
That Joseph Smith, as also his early and later associates, were imbued with such opinions concerning the American system of government is notorious. Joseph Smith declared the constitution of the United States to have resulted from the inspiration of God: "And again I say unto you, those who have been scattered30 by their enemies, it is my will that they should continue to importune31 for redress32, and redemption, by the hands of those who are placed as rulers, and are in authority over you, according to the laws and constitution of the people which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles, that every man may act in doctrine33 and principle pertaining34 to futurity, according to the moral agency which I have given unto them, that every man be accountable for his own sins in the day of judgment35. Therefore, it is not right that any man should be in bondage36 one to another. And for this purpose have I established the constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed37 the land by the shedding of blood."[5]
On another occasion the Prophet said: "Hence we say, that the constitution of the United States is a glorious standard; it is founded in the wisdom of God. It is a heavenly banner; it is to all those who are privileged with the sweets of its liberty, like the cooling shades and refreshing38 waters of a great rock in a thirsty and weary land. It is like a great tree under whose branches men from every clime can be shielded from the burning rays of [oppression's] sun."[6]
Still more especially would an illiterate modern writer be likely to betray himself if the American system of government was practically the only one of which he had any definite knowledge. If then his description of a "reign of judges," based upon democratic principles, among an ancient people, escape not only some but all modern refinements of democratic government—some of which were unknown until employed in the establishment of the republic of the United States [7]—then indeed are we well within the realm of the marvelous. And this we may claim for the Book of Mormon description of the "reign of the judges," viz. that while it outlines a government based upon the central principle of democracy—government by the people[8]—yet there is nothing modern in that republic. The principle of representation no where appears; a division of the political power into co-ordinate and independent departments no where appears; there is no indication of a federation39 even, much less any of those modern refinements which distinguish modern federated republics from more ancient federated republics.
Of course democratic government existed from very ancient times and there have also been from of old confederated republics, but the government of the United States rests upon some principles that are recognized as entirely40 modern. The principal differences between the modern republics and the ancient are these: first, the modern republics recognize the principle of representation: that is, masses of the people delegate authority to act for them to selected representatives; second, the powers of government are lodged41 in three distinct co-ordinate departments, the law making, the law executing, and the law determining departments; third, the federal government has the same division of political power as the respective states, viz., legislative, executive and judicial; and also has conferred upon it power, within the limits prescribed by the constitution, to act directly through its own instrumentalities upon the citizens of the respective states. The last item the French philosopher De Tocqueville, in speaking of the republic of the United States, declared to be a wholly novel theory which he characterizes as a great discovery in modern political science. "In all the confederations which precede the American constitution of 1789," he says, "the allied42 states, for a common object, agree to obey the injunctions of a federal government; but they [the respective states] reserve to themselves the right of ordaining43 and enforcing the execution of the laws of the union. The American states which combined in 1789, agreed that the federal government should not only dictate44 but should execute its own enactments45. In both cases the right is the same but the exercise of the right is different; and this difference produced the most momentous46 consequences. The new word which ought to express this novel thing does not yet exist." (De Tocqueville, U. S. Constitution, Vol. I.)
Ecclesiastical Government.
The government which obtained in the era following the advent47 of Messiah in the western world was also in harmony with the conditions prevailing in those days. That is, the ecclesiastical government supplied by the Church founded by Messiah appears to have superseded48 all other form of government through the two hundred years which succeeded that event; nor, indeed, up to the close of the Book of Mormon period, 420 A. D., except here and there a reference made to "kings" among that division of the people who styled themselves Lamanites; but I take it that even these "kings" among the Lamanites more nearly resembled military chieftains than monarchs49 at the head of settled governments. In the division of the people called Nephites there is no reference either to a reign of judges or of kings or other form of government than this Church or Ecclesiastical government, so that what I have previously50 said upon this subject[9] will be found correct, viz., the people after the establishment of the Church of Christ among them found its institutions and authority sufficient, as well in secular51 as in spiritual affairs. That such a government as this should take the place of governments formerly52 existing, I repeat, was in harmony with conditions that obtained after the advent of Messiah. I have already called attention to the fact that government becomes necessary because of the vices53 and injustice54 of men. That its chief function is to restrain men from injuring one another and thus give security to society. When all the people are righteous government becomes well nigh unnecessary, or operates at least in a very limited sphere, and the form of government becomes a matter of more or less indifference55. Now it will be remembered that in the awful judgments56 of God which had swept over the western world at Messiah's crucifixion the more ungodly part of the people were destroyed, and those who survived were afterwards thoroughly57 converted to the gospel of Jesus Christ by his advent and the ministry58 of his servants, so that there was inaugurated an era of peace and perfect righteousness. For two centuries at least there was a veritable golden age in the American continents, during which time the simple laws of righteousness promulgated59 by the gospel were all sufficient as a rule of conduct, and men practically forgot the reign of kings and the reign of judges. When wickedness once more began to stalk through the land it may be that the hitherto prevailing ecclesiastical governments gave way to the rule of military chieftains, both among the Nephites and Lamanites, though among the later such chieftains were sometimes called "kings."
That the monarchial and republican forms of government described in the Book of Mormon should be in harmony with the principles of those ancient political systems, and that the kind of government which obtained after the advent of Messiah among the Nephites should be in such perfect harmony with the conditions that obtained in that period, is internal evidence of marked significance in support of the claims of the Book of Mormon. To see it in its full strength one should ask himself what would be the state of the case if the descriptions of monarchial and democratic government were not in harmony with the restricted ideas of ancient governments, but were full of modern ideas and refinements of government; and if the facts existing after the advent of Messiah and the introduction of the Nephite golden age were utterly60 at variance61 with the kind of government that we are ready to believe then obtained. It should be remembered that if inconsistencies in the Book of Mormon forms of government would be so damaging against its claims to being an ancient record, then consistency62 in its forms of government should be allowed equal weight in support of its claims to being an ancient record.
The Events to which Importance is Given in the Book of Mormon are in Harmony with the Character of the Writers.
In considering this subject we must bear in mind the purposes for which the Book of Mormon was written. The purposes are set forth in detail in chapter III.
Here it will be sufficient to say that the main purpose of the Book of Mormon is to be a witness for Jesus, the Christ; for the truth of the Gospel as the power of God unto salvation63.
Notwithstanding these purposes are adhered to throughout the work it is very noticeable, and indeed one cause of complaint against the book, that it gives great prominence64, at least in the parts made up of Mormon and Moroni's abridgments, to wars; to minute descriptions of battles, the construction of fortifications, and the affairs of war in general. This doubtless arises from the fact that Mormon and Moroni were both military chieftains, and notwithstanding their general purpose was to make prominent the religious events which happened among the Nephites and Jaredites, and the hand-dealings of God with those peoples, yet when these writers came to give an account of wars, it is but to be expected, by the very nature of things, that they could not refrain from recording66 those events which would have such a powerful attraction for them. Involuntarily they were drawn67 into a description of those events, and unconsciously gave them prominence in their narratives68. So I say the events to which importance is given in the Book of Mormon are in harmony with the character of the writers, a fact which is still further emphasized by the nature of the first part of the volume. We have seen that 149 of the 157 pages constituting that first part is written by the first Nephi and his brother Jacob, prophets and priests of God. In their writings wars are mentioned only in the most incidental way, but there is an abundance of religious teaching, and prominence is given to visions, dreams and revelations, and that because those writers were, in the main, prophets and priests of God. It should also be noted70, of course, that the time in which these earlier writers lived was not so much a period of warfare71 as subsequent centuries among the Nephites. It is to be observed, then, in conclusion upon this point, that the very prominence given to wars and battle-movements in Mormon's and Moroni's part of the volume is but in keeping with the nature of things—an additional evidence of consistency in the work—the events to which importance is given are in harmony with the character of the writers.
Complexity72 in the Structure of the Book of Mormon in Harmony with the Theory of its Origin.
I hesitated some time before adopting the above as a heading for this division of the subject, because I was aware, and am still aware of the fact that it scarcely presents the thought I would have considered; and I know how easily, by a slight variation, it could be made subject to the smart retort that the complexity of the structure of the Book of Mormon is in harmony with the theory of its merely human origin since it is simplicity73, not complexity, which is the sign manual of things divine. Still, for all that, I have concluded to make use of this faulty title, for want of a better, confident that when my whole thought under it is developed it will result in producing evidence for the truth of the claims of the book.
That the structure of the Book of Mormon is complex all who read it know. The first part of it is made up of the translation of unabridged records, the small plates of Nephi. The second part is made up of the translation of abridged74 books (Mormon's abridgment65), Mormon, however, retaining for the several parts of his abridgment the title of the respective books he abridged.
I have already pointed75 out the fact[10] that Mormon's condensed narrative69 from the original Nephite records makes up the body of his work; with occasional direct quotations76 from the original records, and the whole more or less confused by his running comments, unseparated from the body of his work save by the sense of the text. All this is complex enough surely, but the end is not yet; for within the old Nephite records Mormon had at hand while doing the work of abridgment, there were still other books. That is, books within books; as, for instance, the Book of Zeniff within the Book of Mosiah, which see. [11] Also the account of the church founded by the first Alma, likewise within the book of Mosiah. Also the account of the missionary77 expedition to the Lamanites by the young Nephite princes, sons of King Mosiah II., within the book of Alma, which see.[12] Mormon, coming to these books within books, followed that order also in his abridgment; so that as in the original Nephite records, we have books within books, so within Mormon's abridgment we have abridged records within abridged records. Then, as if to cap the climax78 of complexity in structure, Mormon writes a book of his own to which he gives his own name. That is, calls it the Book of Mormon; the last two chapters of which, however, are written by Moroni. Then follows what may be called the third part of the Book of Mormon—Moroni's abridgment of the twenty-four plates of Ether, which gives us so much of the history as we have of the Jaredites. By this arrangement the history of the first people to occupy the western hemisphere, (after the flood), comes last in the Book of Mormon; and Moroni's abridgment of the Jaredite record has much of the complexity of his father's abridgment of the Nephite records.
Now, with all this before the mind of the reader—whether he regards Joseph Smith, Solomon Spaulding, or Sidney Rigdon as the author of the Book of Mormon—I submit to him the question: Would either ingenuity79 or stupidity in a modern author suggest such complexity in the structure of a book as this? Can a parallel case be pointed to in the modern making of books?
If the Book of Mormon were modern in structure and its author or authors had the conception that this western world was peopled by a colony coming from the Euphrates valley, in very ancient times, and subsequently by two other colonies from Judea, one leaving 600 B. C. and the other shortly afterwards, in giving the history of those people, would not the modern author have begun with the most ancient colony and treated the history of the respective peoples in the order of their occupancy of the western continents? Then, again: If the Book of Mormon is mere fiction, the idle coinage of an inventive, modern author, why three migrations80?
If the object of the modern author was merely to convey an idea how a civilized82 race in ancient times occupied the western world, why would not the first migration81—the Jaredite—have answered all his purposes? Or why not take the second migration—the Nephite—for the accomplishment83 of such a purpose? Why complicate84 it by bringing in the migration of Mulek's colony, when the simple treatment of developing the Nephite colony into national proportions would have been sufficient for the purpose of a work of fiction? One other question I would submit relative to the Jaredite record and the strange place it occupies in the Book of Mormon. The plates of Ether were found by an expedition sent out from Zeniff's colony about 123 B. C., and were translated shortly afterwards by Mosiah II., who was a seer; that is, he was able to use Urim and Thummim in the translation of strange languages. Now, why did not Mormon include an abridgment of Mosiah's translation of the plates of Ether in his abridgment of Nephite records, allowing it to stand in his collection of plates as his abridgment of the Book of Zeniff stands within his abridgment of the Book of Mosiah, instead of passing the matter by and leaving it for his son Moroni to make a translation direct from the Book of Ether, thus throwing the history of the first inhabitants of the western world, after the flood, to the very last part of the record? Candidly85, does the complex structure of the Book of Mormon appeal to one as at all modern in its arrangement? Are modern books so constructed? And yet, notwithstanding all the complexity in the structure of the book, each part is so in harmony with every other part, and with the whole, that really, after all, it is a very simple book, and one readily understood. It is clear that the very peculiar86 circumstances under which the Book of Mormon was compiled by the original Nephite writers, and that neither the ingenuity nor the stupidity of Joseph Smith, nor of any other modern writer, is responsible for this peculiar structure of the book. And, moreover, since the book in its details retains harmonious87 consistency with the plan of its structure, must not such a fact be conceded to be an incidental evidence in favor of its claims?
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monarch
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| n.帝王，君主，最高统治者 | |
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monarchial
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| 国王的，帝王风度的 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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relegating
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| v.使降级( relegate的现在分词 )；使降职；转移；把…归类 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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discretion
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| n.谨慎；随意处理 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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justified
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| a.正当的，有理的 | |
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behold
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| v.看，注视，看到 | |
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iniquitous
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| adj.不公正的；邪恶的；高得出奇的 | |
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contention
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| n.争论，争辩，论战；论点，主张 | |
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iniquity
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| n.邪恶；不公正 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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forth
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| adv.向前；向外，往外 | |
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pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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legislative
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| n.立法机构，立法权；adj.立法的，有立法权的 | |
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refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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WHIMS
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| 虚妄，禅病 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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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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importune
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| v.强求；不断请求 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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doctrine
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| n.教义；主义；学说 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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bondage
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| n.奴役，束缚 | |
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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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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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federation
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| n.同盟，联邦，联合，联盟，联合会 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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allied
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| adj.协约国的；同盟国的 | |
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ordaining
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| v.任命（某人）为牧师( ordain的现在分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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enactments
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| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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momentous
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| adj.重要的，重大的 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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superseded
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| [医]被代替的，废弃的 | |
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monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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previously
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| adv.以前，先前（地） | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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formerly
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| adv.从前，以前 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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ministry
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| n.(政府的)部；牧师 | |
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promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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utterly
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| adv.完全地，绝对地 | |
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variance
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| n.矛盾，不同 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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prominence
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| n.突出；显著；杰出；重要 | |
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abridgment
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| n.删节，节本 | |
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recording
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| n.录音，记录 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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noted
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| adj.著名的，知名的 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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abridged
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| 削减的，删节的 | |
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pointed
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| adj.尖的，直截了当的 | |
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quotations
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| 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 | |
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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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climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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migrations
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| n.迁移，移居( migration的名词复数 ) | |
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migration
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| n.迁移，移居，（鸟类等的）迁徙 | |
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civilized
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| a.有教养的，文雅的 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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complicate
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| vt.使复杂化，使混乱，使难懂 | |
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candidly
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| adv.坦率地，直率而诚恳地 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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