When the Prophet first went to Commerce he was thirty-three years old; and he was martyred in his thirty-ninth year. Despite the outrages4 perpetrated upon him and the privations which he had endured, he was during this period still a man of great physical beauty and stateliness. He was just six feet in height, standing5 in his stockings, and was grandly proportioned. In his mature years he weighed about two hundred pounds. His eyes were blue and tender; his hair was brown, plentiful6 and wavy7; he wore no beard, and his complexion8 was one of transparency so rare as to be remarkable9; the exquisite10 clearness of his skin was never clouded, his face being naturally almost without hair. His carriage was erect11 and graceful12; he moved always with an air of dignity and power which strangers often called kingly. He was full of physical energy and daring. Without any appearance of effort he could perform astonishing feats13 of strength and agility14, and without any apparent thought of fear he met and smiled upon every physical danger. From his boyhood up he was fond of athletics15, and in his mature years and at the very zenith of his fame he loved to unbend and wrestle17 or jump with a friend. The men who could contest with him were very few. When his situation would permit he was as happy as a school boy to join in manly18 sports.
He showed a sense of gentle humor in his games. On one occasion two sectarian ministers had addressed themselves to him with the boasted purpose of conquering him in argument. His theological strength dumbfounded them; he drove them from one position to another until they were glad to cry for quarter. Then, as they were about to depart with a crestfallen20 air, he said to them in a tone of kindness:
Come, gentlemen, since you withdraw from the contest of logic19, let us jump at a mark. I think I can beat you at this.
The preachers hastened away, filled with indignation, and spread all manner of ridiculous reports concerning Joseph Smith because he could condescend21 at times to run, or jump or wrestle like a boy. Probably their defeat in argument had more than the professed22 shock to their religious sensitiveness to do with their indignation. He was always gentle and good-natured in his sports. Several men are yet living who jumped or tried a fall with the Prophet. They say Joseph did not lose dignity in these sports. His rare physical beauty and grace and his athletic16 excellence23 set him far above his fellows and made his condescension24 seem kingly.
Nearly every one of his commentators, whether friend or foe25, speaks of him as a handsome man, of distinguished26 appearance and possessing a marvelous power of fascination28. By his opponents, the inspiration which was over him and upon him—enveloping and permeating29 him and radiating from his whole being—was attributed to magnetism30.
In every association with his fellow-beings he was considerate and just. He was always willing to carry his part of the burden and to share in any suffering or deprivation31 inflicted32 upon his friends. He was gentle to children and universally won their love. Elder Lyman O. Littlefield, now of Logan, Utah, was a boy thirteen years old with the camp of Zion which went up into Missouri. He narrates33 an incident of that journey which is characteristic of the Prophet's entire life, for his deeds and words of thoughtfulness were a constantly flowing stream. As we recollect34 Elder Littlefield's statement, it was this:
The journey was extremely toilsome for all, and the physical suffering, coupled with the knowledge of the persecutions endured by our brethren whom we were traveling to succor36, caused me to lapse37 one day into a state of melancholy38. As the camp was making ready to depart I sat tired and brooding by the roadside. The Prophet was the busiest man of the camp; and yet when he saw me, he turned from the great press of other duties to say a word of comfort to a child. Placing his hand upon my head, he said, "Is there no place for you, my boy? If not, we must make one." This circumstance made an impression upon my mind which long lapse of time and cares of riper years have not effaced39.
Joseph always sought to help the distressed40. A cry of sorrow quickly touched his ear, and its appeal invariably aroused him to helpful action.
When he had become educated and refined as gold in the furnace by his communion with the Holy Spirit, his words were heeded42 as if they were falling jewels. He never had to beg for listeners; nor had he to ask twice an audience with any one who had once met him. The great men of the nation, with whom he came in contact, felt the power of his mighty44 spirit. He was their peer as a philosopher and a statesman. He was more, because he not only knew the past, but he saw the future.
The judgment45 of a man's friends is always the best judgment, especially when his character and career are such as to excite the jealousy46 and enmity of the world. But in the case of Joseph the Prophet, while none but his friends could understand the full strength and beauty of that God-like soul, there were not wanting plenty of non-believers who recognize in him a man of amazing power. When a man is dead, he is usually judged by his works, and few characters can bear the judgment of the world pronounced during their lives by their opponents. Joseph Smith was one of the few. In speaking of his opponents we refer not to the sectarian bigots or to the mobocrats and apostates47; but we refer to men of standing and reputation, who were not so foolish as to speak falsely in describing his attributes. We refer to men who recognized in Joseph Smith a social factor and in his work a social movement, even while they denied his inspiration and its divinity.
Joseph Smith is undoubtedly49 one of the greatest characters of the age. He indicates as much talent, originality51 and moral courage as Mahomet, Odin or any of the great spirits that have hitherto produced the revolutions of past ages. In the present infidel, irreligious, ideal, geological, animal-magnetic age of the world, some such singular prophet as Joseph Smith is required to preserve the principle of faith, and to plant some new germs of civilization that may come to maturity52 in a thousand years. While modern philosophy, which believes in nothing but what you can touch, is overspreading the Atlantic States, Joseph Smith is creating a spiritual system, combined also with morals and industry, that may change the destiny of the race. * * * We certainly want some such prophet to start up, take a big hold of the public mind—and stop the torrent53 of materialism54 that is hurrying the world into infidelity, immorality55, licentiousness56 and crime.
The Pittsburgh American declared that Joseph Smith could not be denied the attributes of greatness. A Cleveland paper responding said that he was without education or genius, and that "he used to live near these 'diggings.'" The Pittsburgh Visitor then took up the argument, saying:
No man was ever a prophet near the edge of his own diggings. * * * We know that principally from a country which boasts its superior intelligence; where ignorance is supposed to be banished57, and every man and woman taught to read and write; he [Joseph Smith] has built up a name, a temple and a city, conquering all opposition58, and this both vindictive59 and powerful, and so entirely60 unaided that he can exclaim like the proud and haughty61 Roman, "Alone I did it!"
If he is advancing the cause of truth, he certainly has claim to our sympathies and respect, as well for its discovery as the bold and determined62 manner in which he has maintained it. If it is a gross imposture63, as you assert, he must be both ingenious and cunning to gloss64 over its deformities and make them so attractive. We have nothing to do with his doctrines65—we only consider him the most remarkable man among the "diggins."
Probably the most comprehensive view taken of the Prophet by a man not intimate with him was that of Josiah Quincy, who, in company with Hon. Charles Francis Adams, the senior, visited Joseph Smith at Nauvoo on the 15th day of May, 1844, just forty-three days before the Prophet's martyrdom. Among many things descriptive of Joseph, Quincy says:
It is by no means improbable that some future textbook, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon Prophet. And the reply, absurd as it doubtless seems to most men now living, may be an obvious common-place to their descendants. History deals in surprises and paradoxes67 quite as startling as this. The man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High—such a rare human being is not to be disposed of by pelting68 his memory with unsavory epithets69. Fanatic70, impostor, charlatan71, he may have been; but these hard names furnish no solution to the problem he presents to us. Fanatics72 and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder73 of a religion exerted and still exerts throws him into relief before us, not as a rogue74 to be criminated, but as a phenomenon to be explained. The most vital questions Americans are asking each other today have to do with this man and what he has left us. A generation other than mine must deal with these questions. Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained75, and finally, forty-three days after I saw him, went cheerfully to a martyr3's death. When he surrendered his person to Governor Ford76, in order to prevent the shedding of blood, the Prophet had a presentiment77 of what was before him. "I am going like a lamb to the slaughter," he is reported to have said; "but I am as calm as a summer's morning. I have a conscience void of offense78, and shall die innocent." I have no theory to advance respecting this extraordinary man. I shall simply give the facts of my intercourse79 with him. At some future time they may be found to have some bearing upon the theories of others who are more competent to make them. Ten closely written pages of my journal describe my impressions of Nauvoo, and of its Prophet, mayor, general and judge. * * * *
Pre-eminent among the stragglers by the door stood a man of commanding appearance, clad in the costume of a journeyman carpenter when about his work. He was a hearty80, athletic fellow, with blue eyes standing prominently out upon his light complexion, a long nose, and a retreating forehead. He wore striped pantaloons, a linen81 jacket which had not lately seen the wash tub, and a beard of some three days' growth. This was the founder of the religion which had been preached in every quarter of the earth.
A fine looking man is what the passer by would instinctively82 have murmured upon meeting this remarkable individual who had fashioned the mould which was to shape the feelings of so many thousands of his fellow-mortals. But Smith was more than this, and one could not resist the impression that capacity and resource were natural to his stalwart person. I have already mentioned the resemblance he bore to Elisha R. Potter, of Rhode Island, whom I met in Washington in 1826. The likeness83 was not such as would be recognized in a picture, but rather one that would be felt in a grave emergency. Of all men that I have met, these two seemed best endowed with that kingly faculty84 which directs as by intrinsic right, the feeble or confused souls who are looking for guidance. This it is just to say with emphasis; for the reader will find so much that is puerile85 and even shocking in my report of the prophet's conversation that he might never suspect the impression of rugged86 power that was given by the man. * * * * * * *
"General Smith," said Dr. Goforth, when we had adjourned87 to the green in front of the tavern88, "I think Mr. Quincy would like to hear you preach." "Then I shall be happy to do so," was the obliging reply; and mounting the broad step which led from the house, the Prophet promptly89 addressed a sermon to the little group about him. Our numbers were constantly increased from the passers in the street, and a most attentive90 audience of more than a hundred persons soon hung upon every word of the speaker. The text was Mark 16:15, and the comments, though rambling91 and disconnected, were delivered with the fluency92 and fervor93 of a camp-meeting orator94. The discourse95 was interrupted several times by the Methodist minister before referred to, who thought it incumbent96 upon him to question the soundness of certain theological positions maintained by the speaker. One specimen97 of the sparring which ensued I thought worth setting down. The Prophet is asserting that baptism for the remission of sins is essential for salvation98. Minister: Stop! What do you say to the case of the penitent99 thief? Prophet: What do you mean by that? Minister: You know our Savior said to the thief, "This day shalt thou be with me in Paradise," which shows he could not have been baptized before his admission. Prophet: How do you know he wasn't baptized before he became a thief? At this retort the sort of laugh that is provoked by an unexpected hit ran through the audience; but this demonstration100 of sympathy was rebuked101 by a severe look from Smith, who went on to say: But that is not the true answer. In the original Greek, as this gentleman [turning to me] will inform you, the word that has been translated paradise means simply a place of departed spirits. To that place the penitent thief was conveyed, and there, doubtless, he received the baptism necessary for his admission to the heavenly kingdom. The other objections of his antagonist102 were parried with a similar adroitness103, and in about fifteen minutes the Prophet concluded a sermon which it was evident that his disciples104 had heard with the heartiest105 satisfaction. * * * * * * * *
In the afternoon we drove to visit the farms upon the prairie which this enterprising people had enclosed and were cultivating with every appearance of success. On returning we stopped in a beautiful grove106 where there were seats and a platform for speaking. "When the weather permits," said Smith, "we hold our services in this place; but shall cease to do so when the temple is finished." "I suppose none but Mormon preachers are allowed in Nauvoo," said the Methodist minister, who had accompanied our expedition. "On the contrary," replied the prophet, "I shall be very happy to have you address my people next Sunday, and I will insure you a most attentive congregation." "What! do you mean that I may say anything I please, and that you will make no reply?" "You may certainly say anything you please; but I must reserve the right of adding a word or two, if I judge best. I promise to speak of you in the most respectful manner." As we rode back, there was much dispute between the minister and Smith. "Come," said the latter, suddenly slapping his antagonist on the knee, to emphasize the production of a triumphant107 text, "if you can't argue better than that, you shall say all you want to say to my people, and I will promise to hold my tongue, for there's not a Mormon among them that will need my assistance to answer you." Some backthrust was evidently required to pay for this; and the minister, soon after, having occasion to allude108 to some erroneous doctrine66 which I forgot, suddenly exclaimed, "Why, I told my congregation the other Sunday that they might as well believe Joe Smith as such theology as that." "Did you say Joe Smith in a sermon?" inquired the person to whom the title had been applied109. "Of course I did. Why not?" The Prophet's reply was given with a quiet superiority that was overwhelming: "Considering only the day and the place, it would have been more respectful to have said Lieutenant-General Joseph Smith." Clearly the worthy110 minister was no match for the head of the Mormon Church.
I have quoted enough [from letters of converts] to show what really good material Smith managed to draw into his net. Were such fish to be caught with Spaulding's tedious romance and a puerile fable111 of undecipherable gold plates and gigantic spectacles? Not these cheap and wretched properties, but some mastering force of the man who handled them, inspired the devoted112 missionaries113 who worked such wonders. The remaining letters [picked up from Joseph's waste basket by Quincy] both written a year previous to my visit, came from a certain Chicago attorney, who seems to have been the personal friend as well as the legal adviser114 of the Prophet. With the legal advice come warnings of plots which enemies are preparing, and of the probability that a seizure115 of his person by secret ambush116 is contemplated117. "They hate you;" writes this friendly lawyer, "because they have done evil unto you. * * * My advice to you is, not to sleep in your own house, but to have some place to sleep strongly guarded by your own friends, so that you can resist any sudden attempt that might be made to kidnap you in the night. When the Missourians come on this side and burn houses, depend upon it they will not hesitate to make the attempt to carry you away by force. Let me again caution you to be every moment upon your guard." The man to whom this letter was addressed had long been familiar with perils119. For fourteen years he was surrounded by vindictive enemies, who lost no opportunity to harass121 him. He was in danger even when we saw him at the summit of his prosperity, and he was soon to seal his testimony—or, if you will, to expiate122 his imposture—by death at the hands of dastardly assassins. If these letters go little way toward interpreting the man, they suggest that any hasty interpretation123 of him is inadequate124. * * * * * * * * *
I asked him to test his [prophetic] powers by naming the successful candidate in the approaching presidential election. "Well, I will prophesy126 that John Tyler will not be the next President, for some things are possible and some things are probable; but Tyler's election is neither the one nor the other." We then went on to talk of politics. Smith recognized the curse and iniquity127 of slavery, though he opposed the methods of the Abolitionists. His plan was for the nation to pay for the slaves from the sale of the public lands. "Congress," he said, "should be compelled to take this course, by petitions from all parts of the country; but the petitioners128 must disclaim129 all alliance with those who would disturb the rights of property recognized by the constitution and foment130 insurrection." It may be worth while to remark that Smith's plan was publicly advocated eleven years later, by one who has mixed so much practical shrewdness with his lofty philosophy. In 1855, when men's minds had been moved to their depths on the question of slavery, Mr. Ralph Waldo Emerson declared that it should be met in accordance "with the interest of the South and with the settled conscience of the North. It is not really a great task, a great fight for this country to accomplish, to buy that property of the planter, as the British nation bought the West Indian slaves." He further says that the "United States will be brought to give every inch of their public lands for a purpose like this." We who can look back upon the terrible cost of the fratricidal war which put an end to slavery, now say that such a solution of the difficulty would have been worthy a Christian131 statesman. But if the retired132 scholar was in advance of his time when he advocated this disposition133 of the public property in 1855, what shall I say of the political and religious leader who had committed himself, in print, as well as in conversation, to the same course in 1844? If the atmosphere of men's opinions was stirred by such a proposition when war-clouds were discernible in the sky, was it not a statesmanlike word eleven years earlier, when the heavens looked tranquil134 and beneficent?
General Smith proceeded to unfold still further his views upon politics. He denounced the Missouri Compromise as an unjustifiable concession135 for the benefit of slavery. It was Henry Clay's bid for the presidency136. Dr. Goforth might have spared himself the trouble of coming to Nauvoo to electioneer for a duellist137 who would fire at John Randolph, but was not brave enough to protect the Saints in their rights as American citizens. Clay had told his people to go to the wilds of Oregon and set up a government of their own. Oh yes, the Saints might go into the wilderness138 and obtain justice of the Indians, which imbecile, time-serving politicians would not give them in a land of freedom and equality. The Prophet then talked of the details of government. He thought that the number of members admitted to the lower house of the National Legislature should be reduced. A crowd only darkened counsel and impeded139 business. A member to every half million of population would be ample. The powers of the President should be increased. He should have authority to put down rebellion in a state, without waiting for the request of any governor; for it might happen that the governor himself would be the leader of the rebels. It is needless to remark how later events showed the executive weakness that Smith pointed140 out,—a weakness which cost thousands of valuable lives and millions of treasure; but the man mingled141 Utopian fallacies with his shrewd suggestions. He talked as from a strong mind utterly142 unenlightened by the teachings of history. Finally, he told us what he would do, were he President of the United States, and went on to mention that he might one day so hold the balance between parties as to render his election to that office by no means unlikely. * * * * *
Who can wonder that the chair of the National Executive had its place among the visions of this self-reliant man? He had already traversed the roughest part of the way to that coveted143 position. Born in the lowest ranks of poverty, without book-learning and with the homeliest of all human names, he had made himself at the age of thirty-nine a power upon earth. Of the multitudinous family of Smith, from Adam down (Adam of the "Wealth of Nations," I mean), none had so won human hearts and shaped human lives as this Joseph. His influence, whether for good or for evil, is potent144 to-day, and the end is not yet.
I have endeavored to give the details of my visit to the Mormon Prophet with absolute accuracy. If the reader does not know just what to make of Joseph Smith, I cannot help him out of the difficulty. I myself stand helpless before the puzzle.
A member of Congress wrote to his wife after meeting Joseph in Washington:
Everything he says is said in a manner to leave an impression that he is sincere. There is no levity145, no fanaticism146, no want of dignity in his deportment. He is apparently147 from forty to forty-five years of age, rather above the middle stature148, and what the ladies would call a very good-looking man. In his garb149 there are no peculiarities150, his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. * * * Throughout his whole address he displayed strongly a spirit of charity and forbearance.
The Masonic Grand Master, in the state of Illinois, wrote of Joseph to the Advocate:
Having recently had occasion to visit the city of Nauvoo I cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. I had supposed, from what I had previously152 heard, that I should witness an impoverished153, ignorant and bigoted154 population, completely priest-ridden and tyrannized over by Joseph Smith, the great Prophet of these people.
On the contrary, to my surprise, I saw a people apparently happy, prosperous and intelligent. Every man appeared to be employed in some business or occupation. I saw no idleness, no intemperance155, no noise, no riot; all appeared to be contented156, with no desire to trouble themselves with anything except their own affairs. With the religion of this people I have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. The constitution of the country guarantees to them the right of worshiping God according to the dictates157 of their own conscience, and if they can be so easily satisfied, why should we, who differ with them, complain? * * * * * * *
During my stay of three days I became well acquainted with their principal men, and more particularly with their Prophet. I found them hospitable158, polite, well-informed and liberal. With Joseph Smith, the hospitality of whose house I kindly159 received, I was well pleased. Of course, on the subject of religion we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion as I think we all ought to be to let the Mormons enjoy theirs. But instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent companion and gentlemanly man. In frequent conversations with him he gave me every information that I desired, and appeared to be only pleased at being able to do so. He appears to be much respected by all the people about him, and has their entire confidence. He is a fine-looking man, about thirty-six years of age, and has an interesting family.
The Smiths are not without talent, and are said to be as brave as lions. Joseph, the chief, is a noble-looking fellow, a Mahomet every inch of him. * * * The city of Nauvoo contains about ten thousand souls, and is rapidly increasing. It is well laid out, and the municipal affairs appear to be well conducted. The adjoining country is a beautiful prairie. Who will say that the "Mormon" Prophet is not among the great spirits of the age?
In 1842 or 1843, a Methodist preacher by the name of Prior visited Nauvoo and on the Sabbath day attended religious services for the purpose of hearing a sermon by the Prophet. He published the following description of Joseph's appearance and words:
I will not attempt to describe the various feelings of my bosom161 as I took my seat in a conspicuous162 place in the congregation, who were waiting in breathless silence for his appearance. While he tarried, I had plenty of time to revolve163 in my mind the character and common report of that truly singular personage. I fancied that I should behold164 a countenance165 sad and sorrowful, yet containing the fiery166 marks of rage and exasperation167. I supposed that I should be enabled to discover in him some of those thoughtful and reserved features, those mystic and sarcastic168 glances, which I had fancied the ancient sages169 to possess. I expected to see that fearful, faltering170 look of conscious shame which, from what I had heard of him, he might be expected to evince. He appeared at last; but how was I disappointed when instead of the heads and horns of the beast and false prophet, I beheld171 only the appearance of a common man, of tolerably large proportions. I was sadly disappointed, and thought that, although his appearance could not be wrested172 to indicate anything against him, yet he would manifest all I had heard of him when he began to preach. I sat uneasily, and watched him closely. He commenced preaching, not from the Book of Mormon, however, but from the Bible; the first chapter of the first of Peter was his text. He commenced calmly, and continued dispassionately to pursue his subject, while I sat in breathless silence, waiting to hear that foul173 aspersion174 of the other sects175, that diabolical176 disposition of revenge, and to hear rancorous denunciation of every individual but a Mormon; I waited in vain; I listened with surprise; I sat uneasy in my seat, and could hardly persuade myself but that he had been apprised177 of my presence, and so ordered his discourse on my account, that I might not be able to find fault with it; for instead of a jumbled178 jargon179 of half-connected sentences, and a volley of imprecations, and diabolical and malignant180 denunciations, heaped upon the heads of all who differed from him, and the dreadful twisting and wresting181 of the Scriptures182 to suit his own peculiar151 views, and attempt to weave a web of dark and mystic sophistry183 around the gospel truths, which I had anticipated, he glided184 along through a very interesting and elaborate discourse with all the care and happy facility of one who was well aware of his important station, and his duty to God and man.
In 1843, an English traveler wrote a letter which appeared in most of the American newspapers concerning a visit to Nauvoo. He first recites many of the awful tales which he had heard concerning the Prophet and the Saints, and describes the fears of his own life which were entertained by his friends should he put himself in the Prophet's power, evidently taking much credit to himself for his "chivalric185" and "foolhardy" enterprise. But when he reaches Nauvoo, he finds all his fears and adventurous186 calculations dispelled187; so he sits calmly down to make a dispassionate review of the city and its founder. A portion of his letter is as follows:
The city is of great dimensions, laid out in beautiful order; the streets are wide, and cross each other at right angles, which will add greatly to its order and magnificence when finished. The city rises on a gentle incline from the rolling Mississippi, and as you stand near the temple, you may gaze on the picturesque188 scenery around; at your side is the temple, the wonder of the world; round about, and beneath, you may behold handsome stores, large mansions190, and fine cottages, interspersed191 with varied192 scenery; at the foot of the town rolls the noble Mississippi, bearing upon its bosom the numerous seaships which are conveying the Mormons from all parts of the world to their home. I have seen them landed, and I have beheld them welcomed to their homes with the tear of joy and the gladdening smile, to share the embrace of all around. I have heard them exclaim, How happy to live here! how happy to die here! and then how happy to rise here in the resurrection! It is their happiness; then why disturb the Mormons so long as they are happy and peaceable, and are willing to live so with all men? I would say, "Let them live."
The inhabitants seem to be a wonderfully enterprising people. The walls of the temple have been raised considerably193 this summer; it is calculated, when finished, to be the glory of Illinois. They are endeavoring to establish manufactories in the city. They have enclosed large farms on the prairie ground, on which they have raised corn, wheat, hemp194, etc.; and all this they have accomplished195 within the short space of four years. I do not believe that there is another people in existence who could have made such improvements in the same length of time, under the same circumstances. And here allow me to remark, that there are some here who have lately emigrated to this place, who have built themselves large and convenient houses in the town; others on their farms on the prairie, who, if they had remained at home, might have continued to live in rented houses all their days, and never once have entertained the idea of building one for themselves at their own expense.
Joseph Smith, the Mormon Prophet, is a singular character; he lives at the "Nauvoo Mansion189 House," which is, I understand, intended to become a home for the stranger and traveler; and I think, from my own personal observation, that it will be deserving of the name. The Prophet is a kind, cheerful, sociable196 companion. I believe that he has the good-will of the community at large, and that he is ever ready to stand by and defend them in any extremity197; and as I saw the Prophet and his brother Hyrum conversing198 together one day, I thought I beheld two of the greatest men of the nineteenth century. I have witnessed the Mormons in their assemblies on a Sunday, and I know not where a similar scene could be effected or produced. With respect to the teachings of the Prophet, I must say that there are some things hard to be understood; but he invariably supports himself from our good old Bible. Peace and harmony reign199 in the city. The drunkard is scarcely ever seen, as in other cities, neither does the awful imprecation or profane200 oath strike upon your ear; but, while all is storm, and tempest, and confusion abroad respecting the Mormons, all is peace and harmony at home.
In June, 1851, a work appeared entitled "The Mormons" published by a journalist connected with the Morning Chronicle, London, England. The author had made some close personal researches into the question, and the volume was the candid125 expression of his matured views. Being skeptical201, and having little sympathy for a religious movement of this character, naturally his conclusions were colored by his prejudices. But he says:
Joseph Smith was indeed a remarkable man: and, in summing up his character, it is extremely difficult to decide, whether he were indeed the vulgar impostor which it has been the fashion to consider him, or whether he were a sincere fanatic who believed what he taught. But whether an impostor, who, for the purposes of his ambition, concocted202 the fraud of the Book of Mormon, or a fanatic who believed and promulgated203 a fraud originally concocted by some other person, it must be admitted that he displayed no little zeal204 and courage; that his tact43 was great, that his talents for governing men were of no mean order, and that, however glaring his deficiencies in early life may have been, he manifested, as he grew older, an ability both as an orator and a writer, which showed that he possessed205 strong natural gifts, only requiring cultivation206 to have raised him to a high reputation among better educated men. There are many incidents in his life which favor the supposition that he was guilty of a deliberate fraud in pretending to have revelations from heaven, and in palming off upon the world his new Bible: but, at the same time, there is much in his later career which seems to prove that he really believed what he asserted—that he imagined himself to be in reality what he pretended—the chosen medium to convey a new gospel to the world—the inspired of heaven, the dreamer of divine dreams, and the companion of angels. If he were an impostor, deliberately207 and coolly inventing, and pertinaciously208 propagating a falsehood, there is this much to be said, that never was an impostor more cruelly punished than he was, from the first moment of his appearance as a prophet to the last. Joseph Smith, in consequence of his pretensions209 to be a seer and prophet of God, lived a life of continual misery210 and persecution35. He endured every kind of hardship, contumely and suffering. He was derided211, assaulted and imprisoned212. His life was one long scene of peril120 and distress41, scarcely brightened by the brief beam of comparative repose213 which he enjoyed in his own city of Nauvoo. In the contempt showered upon his head his whole family shared. Father and mother, and brothers, wife and friends, were alike involved in the ignominy of his pretensions, and the sufferings that resulted. He lived for fourteen years amid vindictive enemies, who never missed an opportunity to vilify214, to harass, and to destroy him; and he died at last an untimely and miserable215 death, involving in his fate a brother to whom he was tenderly attached. If anything can tend to encourage the supposition that Joseph Smith was a sincere enthusiast216 maddened with religious frenzies217, as many have been before and will be after him—and that he had strong and invincible218 faith in his own high pretensions and divine mission, it is the notability that unless supported by such feelings, he would have renounced219 the unprofitable and ungrateful task, and sought refuge from persecution and misery in private life and honorable industry. But whether knave220 or lunatic, whether a liar118 or a true man, it cannot be denied that he was one of the most extraordinary persons of his time, a man of rude genius, who accomplished a much greater work than he knew; and whose name, whatever he may have been whilst living, will take its place among the notabilities of the world.
A writer in Chamber's Encyclopaedia221 speaking of the Prophet says.
From his early years he was regarded as a visionary and a fanatic; a fact which is of the utmost importance as affording a clue to his real character, and an explanation of that otherwise unaccountable tenacity222 of purpose and moral heroism223 displayed in the midst of fiercest persecution. A mere224 impostor * * * would have broken down under such a tempest of opposition and hate as Smith's preaching excited.
The foregoing opinions quoted from the Prophet's contemporaries and observers—his opponents, candid though they were—are as favorable as could be looked for in a skeptical, materialistic225 age. They prove all that can be asserted of the Prophet by his believers, except the essential feature of his inspiration. This could not be testified to by any except a believer. His reviewers, whom we have quoted, judge entirely from external evidence. They saw the phenomenon presented by his life and work, and recorded it; excluding entirely from their consideration of his character and deeds all thought of the superhuman. And yet such candid judgment of these men is worthy of preservation226; it reinforces to the world the idea expressed of him by those who accepted the faith which he taught. If some of these opposing writers could have known him as intimately as his brethren knew him, the same sincerity227 which prompted their favorable testimony concerning his remarkable character must have compelled them to speak of those finer qualities which endeared him to the Saints. The Prophet was only a man; but he was a good man, an inspired man, a better man than he could have been without the inspiration of his master, Christ. In all his actions he was fearless as an angel of light. Not in all that has ever been written or said of him by friend or foe is there one word to impugn228 the magnificent physical bravery and moral courage of Joseph Smith. Withal he was as meek229 and gentle as a little child. Disciplined by the Spirit of God, which was his constant monitor, he put away from him alike the fear of men and the ambitions of the world. These were things which a remote or casual observer would not be likely to discover.
It cannot be expected that any non-believer will testify to the prophetic power of Joseph Smith. To admit it is to believe. And yet this power, too, can be proved by external evidence. Of his predictions not one word has failed. His inspiration may also be proved by eternal evidence. It is now admitted by every student of his life and work that the Book of Mormon came from or through him. This work could not have been originated by any other man in the nineteenth century.
But the best evidence of the divine inspiration which had descended230 upon him is not external. It is like faith in Christ. It is the whisper of the Spirit. During Joseph Smith's lifetime many thousands of people bore solemn testimony that they knew he was a Prophet of God. Since his death many more thousands have declared the same knowledge. Such proof may be insufficient231 for the world, but it is enough for the Saints. The world says that men who knew him were deceived by his personal magnetism. But what shall be said of men who believe and yet never saw him? Very few of the Latter-day Saints living today ever met the Prophet. Magnetism has a limited circle and a limited duration. Inspiration is infinite and eternal. The men who never saw Jesus Christ believe on Him because the Holy Spirit inspires belief; the men who never saw Joseph Smith believe in him because the Holy Spirit inspires belief. The Jews were witnesses to the miracles of our Savior. Their great historian Josephus says:
Now there was about this time Jesus, a wise man, if it be lawful232 to call him a man: for he was a doer of wonderful works, a teacher of such men as received the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was Christ. And when Pilate at the suggestion of the principal men amongst us, condemned233 him to the cross, those that loved him at the first did not forsake234 him; for he appeared to them alive again the third day; as the divine prophets had foretold235 these and ten thousand other wonderful things concerning him. And a tribe of Christians236, so named from him, are not extinct at this day.
But Josephus remained a Jew, and very few of his race accepted the Redeemer, despite their knowledge of His works; they had only the external testimony which is insufficient, they hardened their hearts against the internal testimony which is all-convincing. Josephus' testimony of Jesus Christ is no stronger considering the time in which he lived, than is the testimony of some of Joseph Smith's unbelieving commentators, considering the age in which they lived. If Christians were dependent today solely238 upon the history of Christ's work, their faith might be insecure; but they have that testimony of the Spirit which gives to the sincere seeker after truth a conviction so firm as to be unassailable by all the power of Satan. It is this same Spirit which convinces the Saints of latter days that as truly as Christ lived, God's Only Begotten239 Son, as truly as He performed a divine mission upon earth, as truly as He died upon Calvary a martyr to redeem237 a fallen world; just so truly was Joseph Smith ordained240 and inspired of God to reveal his truths and lead men back out of the darkness of ages, into communion with the heavens. The physical strength and the mental power of an unbelieving world may be arrayed against the followers241 of this Prophet of latter days; as these same powers were arrayed against the early Christians. But prisons and crosses and swords and bullets cannot undo50 a fact. They may operate upon the fears of men and they may induce recantation; but they cannot destroy absolute knowledge.
As the years pass away the recognition of Joseph Smith's wonderful career grows more widespread. The day is near, even if it has not already come, when the world of thinking but unbelieving men must accept him as a marvel27. They confess the mystery of his power and the unaccountable grandeur242 of his deeds, even while they dispute all claim to inspiration. They say he "was a doer of wonderful works." They confess their special amaze that an unlearned farmer lad, dwelling243 in the backwoods in the early part of this century, should have conceived of his own mind, a system of theology and a purpose of church organization, a plan of social redemption, so vast, so extraordinary; and that he should have held to his work with such heroic tenacity, through all the ills of life and unto the final scene of martyrdom. No words of a believer can of themselves convince an unbeliever. There is but one power of demonstration, and that is to seek by humble244 prayer for the voice of the Holy Spirit. So surely as man prays in faith and meekness245, so surely will the answer come. This answer is the testimony of Jesus Christ; it is the testimony to His servant Joseph Smith.
The world will not put this to the test. Only here and there an honest, humble soul, struggling to the light will bow before the eternal throne and make sincere petition for guidance.
By this testimony will the age be judged. We declare unto all to whom these words shall come that Joseph Smith was a Prophet of God. Flesh and blood have not revealed it unto us, but our Father which is in heaven: and this holy revelation is the gift, exclusively, to no man and no class of men. It is free to all who will seek for it in obedience246 and sincere humility247.
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1
commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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testimony
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| n.证词；见证，证明 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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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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plentiful
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| adj.富裕的，丰富的 | |
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wavy
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| adj.有波浪的，多浪的，波浪状的，波动的，不稳定的 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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agility
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| n.敏捷，活泼 | |
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athletics
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| n.运动，体育，田径运动 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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wrestle
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| vi.摔跤，角力；搏斗；全力对付 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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crestfallen
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| adj. 挫败的，失望的，沮丧的 | |
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condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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condescension
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| n.自以为高人一等，贬低(别人) | |
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foe
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| n.敌人，仇敌 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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permeating
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| 弥漫( permeate的现在分词 )； 遍布； 渗入； 渗透 | |
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magnetism
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| n.磁性，吸引力，磁学 | |
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deprivation
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| n.匮乏；丧失；夺去，贫困 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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narrates
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| v.故事( narrate的第三人称单数 ) | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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persecution
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| n. 迫害,烦扰 | |
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succor
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| n.援助，帮助；v.给予帮助 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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39
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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distressed
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| 痛苦的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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43
tact
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| n.机敏，圆滑，得体 | |
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mighty
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| adj.强有力的；巨大的 | |
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45
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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46
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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47
apostates
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| n.放弃原来信仰的人( apostate的名词复数 )；叛教者；脱党者；反叛者 | |
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48
herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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49
undoubtedly
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| adv.确实地，无疑地 | |
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50
undo
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| vt.解开，松开；取消，撤销 | |
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51
originality
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| n.创造力，独创性；新颖 | |
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52
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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53
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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54
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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55
immorality
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| n. 不道德, 无道义 | |
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56
licentiousness
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| n.放肆，无法无天 | |
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57
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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58
opposition
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| n.反对，敌对 | |
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59
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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60
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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haughty
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| adj.傲慢的，高傲的 | |
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determined
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| adj.坚定的；有决心的 | |
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imposture
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| n.冒名顶替，欺骗 | |
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64
gloss
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| n.光泽，光滑；虚饰；注释；vt.加光泽于；掩饰 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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paradoxes
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| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
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pelting
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| 微不足道的，无价值的，盛怒的 | |
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69
epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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charlatan
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| n.骗子；江湖医生；假内行 | |
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fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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Founder
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| n.创始者，缔造者 | |
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rogue
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| n.流氓；v.游手好闲 | |
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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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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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presentiment
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| n.预感，预觉 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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82
instinctively
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| adv.本能地 | |
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likeness
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| n.相像，相似（之处） | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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puerile
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| adj.幼稚的，儿童的 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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tavern
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| n.小旅馆，客栈；小酒店 | |
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promptly
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| adv.及时地，敏捷地 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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rambling
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| adj.[建]凌乱的，杂乱的 | |
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fluency
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| n.流畅，雄辩，善辩 | |
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93
fervor
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| n.热诚；热心；炽热 | |
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94
orator
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| n.演说者，演讲者，雄辩家 | |
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95
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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96
incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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97
specimen
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| n.样本，标本 | |
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98
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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99
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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100
demonstration
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| n.表明，示范，论证，示威 | |
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101
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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102
antagonist
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| n.敌人，对抗者，对手 | |
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103
adroitness
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104
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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105
heartiest
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| 亲切的( hearty的最高级 )； 热诚的； 健壮的； 精神饱满的 | |
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106
grove
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| n.林子，小树林，园林 | |
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107
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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108
allude
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| v.提及，暗指 | |
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109
applied
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| adj.应用的；v.应用，适用 | |
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110
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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111
fable
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| n.寓言；童话；神话 | |
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112
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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113
missionaries
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| n.传教士( missionary的名词复数 ) | |
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114
adviser
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| n.劝告者，顾问 | |
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115
seizure
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| n.没收；占有；抵押 | |
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116
ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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117
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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118
liar
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| n.说谎的人 | |
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119
perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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120
peril
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| n.(严重的)危险；危险的事物 | |
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121
harass
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| vt.使烦恼，折磨，骚扰 | |
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122
expiate
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| v.抵补，赎罪 | |
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123
interpretation
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| n.解释，说明，描述；艺术处理 | |
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124
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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125
candid
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| adj.公正的，正直的；坦率的 | |
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126
prophesy
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| v.预言；预示 | |
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127
iniquity
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| n.邪恶；不公正 | |
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128
petitioners
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| n.请求人，请愿人( petitioner的名词复数 )；离婚案原告 | |
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129
disclaim
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| v.放弃权利，拒绝承认 | |
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130
foment
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| v.煽动，助长 | |
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131
Christian
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| adj.基督教徒的；n.基督教徒 | |
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132
retired
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| adj.隐退的，退休的，退役的 | |
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133
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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134
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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135
concession
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| n.让步，妥协；特许(权) | |
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136
presidency
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| n.总统(校长，总经理)的职位(任期) | |
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137
duellist
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| n.决斗者；[体]重剑运动员 | |
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138
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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139
impeded
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| 阻碍，妨碍，阻止( impede的过去式和过去分词 ) | |
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140
pointed
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| adj.尖的，直截了当的 | |
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141
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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142
utterly
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| adv.完全地，绝对地 | |
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143
coveted
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|
| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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144
potent
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| adj.强有力的，有权势的；有效力的 | |
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145
levity
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| n.轻率，轻浮，不稳定，多变 | |
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146
fanaticism
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| n.狂热，盲信 | |
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147
apparently
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| adv.显然地；表面上，似乎 | |
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148
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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149
garb
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| n.服装，装束 | |
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150
peculiarities
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|
| n. 特质, 特性, 怪癖, 古怪 | |
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151
peculiar
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|
| adj.古怪的，异常的；特殊的，特有的 | |
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152
previously
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|
| adv.以前，先前（地） | |
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153
impoverished
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|
| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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154
bigoted
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| adj.固执己见的，心胸狭窄的 | |
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155
intemperance
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| n.放纵 | |
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156
contented
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| adj.满意的，安心的，知足的 | |
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157
dictates
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|
| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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158
hospitable
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|
| adj.好客的；宽容的；有利的，适宜的 | |
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159
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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160
artillery
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| n.(军)火炮，大炮；炮兵(部队) | |
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161
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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162
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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163
revolve
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| vi.(使)旋转；循环出现 | |
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164
behold
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| v.看，注视，看到 | |
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165
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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166
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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167
exasperation
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| n.愤慨 | |
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168
sarcastic
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|
| adj.讥讽的，讽刺的，嘲弄的 | |
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169
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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170
faltering
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| 犹豫的，支吾的，蹒跚的 | |
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171
beheld
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| 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 | |
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172
wrested
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|
| （用力）拧( wrest的过去式和过去分词 )； 费力取得； （从…）攫取； （ 从… ） 强行取去… | |
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173
foul
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|
| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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174
aspersion
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| n.诽谤，中伤 | |
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175
sects
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| n.宗派，教派( sect的名词复数 ) | |
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176
diabolical
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|
| adj.恶魔似的，凶暴的 | |
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177
apprised
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| v.告知，通知( apprise的过去式和过去分词 )；评价 | |
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178
jumbled
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| adj.混乱的；杂乱的 | |
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179
jargon
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| n.术语，行话 | |
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180
malignant
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|
| adj.恶性的，致命的；恶意的，恶毒的 | |
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181
wresting
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| 动词wrest的现在进行式 | |
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182
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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183
sophistry
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| n.诡辩 | |
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184
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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185
chivalric
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| 有武士气概的，有武士风范的 | |
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186
adventurous
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|
| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
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187
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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188
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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189
mansion
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| n.大厦，大楼；宅第 | |
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190
mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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191
interspersed
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|
| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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192
varied
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| adj.多样的，多变化的 | |
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193
considerably
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|
| adv.极大地；相当大地；在很大程度上 | |
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194
hemp
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| n.大麻；纤维 | |
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195
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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196
sociable
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| adj.好交际的，友好的，合群的 | |
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197
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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198
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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199
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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200
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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201
skeptical
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| adj.怀疑的，多疑的 | |
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202
concocted
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| v.将（尤指通常不相配合的）成分混合成某物( concoct的过去式和过去分词 )；调制；编造；捏造 | |
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203
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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204
zeal
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| n.热心，热情，热忱 | |
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205
possessed
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| adj.疯狂的；拥有的，占有的 | |
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206
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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207
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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208
pertinaciously
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| adv.坚持地；固执地；坚决地；执拗地 | |
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209
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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210
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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211
derided
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|
| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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212
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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213
repose
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| v.(使)休息；n.安息 | |
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214
vilify
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| v.诽谤，中伤 | |
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215
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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216
enthusiast
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| n.热心人，热衷者 | |
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217
frenzies
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| 狂乱( frenzy的名词复数 )； 极度的激动 | |
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218
invincible
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| adj.不可征服的，难以制服的 | |
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219
renounced
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|
| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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220
knave
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| n.流氓；（纸牌中的）杰克 | |
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221
encyclopaedia
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| n.百科全书 | |
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222
tenacity
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| n.坚韧 | |
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223
heroism
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| n.大无畏精神，英勇 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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materialistic
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| a.唯物主义的，物质享乐主义的 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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sincerity
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| n.真诚，诚意；真实 | |
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impugn
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| v.指责，对…表示怀疑 | |
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229
meek
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| adj.温顺的，逆来顺受的 | |
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230
descended
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| a.为...后裔的，出身于...的 | |
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231
insufficient
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| adj.(for，of)不足的，不够的 | |
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232
lawful
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| adj.法律许可的，守法的，合法的 | |
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233
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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234
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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235
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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236
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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solely
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| adv.仅仅，唯一地 | |
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239
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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ordained
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| 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 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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243
dwelling
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| n.住宅，住所，寓所 | |
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244
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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245
meekness
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| n.温顺，柔和 | |
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246
obedience
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| n.服从，顺从 | |
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humility
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| n.谦逊，谦恭 | |
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