FOOTNOTE:
[5] To prevent confusion in the minds of our readers, we desire to draw attention to the fact that the city of Lehi-Nephi and the city of Nephi are not two separate cities, but one and the same city with two names.
CHAPTER XV.
MOSIAH'S GOOD REIGN—THE CIRCUMSTANCES OF HIS ADVENT—HE ASSEMBLES THE PEOPLE—THE BAPTISM OF LIMHI—CHURCHES ORGANIZED THROUGHOUT THE LAND.
(MOSIAH CHAP. 25.)
WE MUST now leave the Lamanites in the land of Nephi, and return to king Mosiah in Zarahemla. It will be remembered that we left the people of Zarahemla at the time of the death of king Benjamin, three years after the ascent of his son Mosiah to the throne.
Mosiah was born in the land of Zarahemla, 154 or 155 years before the coming of Christ. He was instructed in all the wisdom of the Nephites, and trained in youth in the fear of the Lord. By the direction of the Almighty he was consecrated by his father to succeed him on the throne, which ceremony was attended to at the time the whole nation had gathered at the temple to listen to the words of their aged and beloved ruler; at the same time, they all covenanted with God to be his servants ever after. There, in the presence of his future subjects, under the shadow of the holy house, he was set apart to rule a people whose sins were all forgiven through their abiding faith in the unborn Savior. Could a king come to a throne under more auspicious circumstances? Profound peace with all outside his dominions, and within its borders reigned union, contentment, prosperity, happiness, and what is more, righteousness.
Mosiah was thirty years old when he began to reign, which event happened 476 years after Lehi left Jerusalem.
Mosiah followed in the footsteps of his father, taught his people to be industrious, and set them the example by tilling a portion of the earth to maintain himself and his dependents.
It was in the fourth year of his reign that Mosiah sent out the expedition under Ammon to find the people of Zeniff. Of its success, and the happy arrival of Limhi and his subjects, and of Alma and his people, we have already spoken.
Soon after the coming of Limhi and Alma, Mosiah gathered all the Nephites at one place that they might hear how God had dealt with both. First he had the records of Zeniff and Alma read in their hearing, at which they were greatly amazed; but when they beheld the new comers they were filled with exceeding great joy, mingled with sadness for the loss of their kindred slain by the inhuman Lamanites, and many tears were shed for those departed ones. Again, when they listened to the marvelous deliverances wrought by heaven in behalf of Alma and his faithful few, the assembled thousands raised their voices on high and gave thanks to God. Still another shade of feeling came across their sympathetic hearts, that of pain and anguish when they learned of the sinful and polluted state of their Lamanite brethren.
Taking advantage of the presence of so many of his subjects, Mosiah addressed them on such matters as he deemed necessary and desirable. At his request Alma also taught them. When assembled in large bodies Alma went from one multitude to another, preaching repentance and faith in the Lord. After hearing his teaching Limhi requested to be baptized, and so did all his people. Then Alma baptized them in the same manner as he had their brethren. He afterwards, by Mosiah's direction, went through the land, organizing and establishing churches and ordaining priests and teachers over every church. Thus were seven churches established at this time in the land of Zarahemla.
BAPTISM OF LIMHI.
CHAPTER XVI.
THE UNBELIEF OF THE YOUTH OF ZARAHEMLA—THE YOUNGER ALMA AND THE SONS OF MOSIAH—THEY ENCOURAGE THE PERSECUTIONS AGAINST THE CHURCH—THEY ARE MET BY AN ANGEL—HIS MESSAGE—ALMA'S AWFUL CONDITION—HIS VISION AND TESTIMONY—THE CHANGED LIFE OF THE YOUNG MEN.
(MOSIAH CHAP. 26 AND 27.)
IN THE course of the years many of the rising generation gave no heed to the word of God. These were mostly such as were too young to enter into covenant with the Lord at the time that king Benjamin anointed Mosiah to be his successor. Not only did they themselves reject the doctrines of the atonement, the resurrection and other gospel principles, but they led away many of the members of the church into darkness and iniquity, and abused, reviled and persecuted those who remained faithful to the cause of Christ. Neither the fear of the civil nor of the divine law restrained them. Their course, and that of those in the church who gave way to evil doing, gave much trouble, and caused deep anxiety to Mosiah and Alma, the latter now the high priest of the whole church. When sought in prayer, the Lord directed what action should be taken with transgressors in the church, and after due consultation with his priests, with Alma and others, Mosiah issued a proclamation of equality to his people, forbidding all his subjects to persecute, vex or abuse their fellows because of their faith or religion, and announcing that in matters of conscience all men were equal before the law, and all were the subjects of his protection. Still it required a greater than an earthly king to bring to naught the evil intents of the disbelievers, who were greatly encouraged in their misdeeds by the fact that the king's four sons and one of the sons of Alma were their leaders.
Frequent and fervent were the prayers offered by Mosiah and the elder Alma in behalf of their rebellious sons, and those prayers prevailed with Him who sits on heaven's eternal throne.
One day, as the younger Alma and his company were going about persecuting the members of the church, an angel descended in a cloud and stopped them in the way. When he spoke his voice was as thunder, that caused the whole earth to tremble beneath their feet. Naturally this manifestation of the power of God spread terror and dismay in the hearts of those who witnessed it. They fell to the ground, and so confused and terrified were they that they failed to understand the words of the holy messenger. Arise, Alma, and stand forth, he cried; and when Alma arose, his eyes were opened to see who stood before him. Why persecutest thou the Church of God? he was asked, for the Lord hath said, This is my Church, and I will establish it; and nothing shall overthrow it, save it is the transgression of my people. If thou wilt of thyself be destroyed, seek no more to destroy the Church of God. Besides this, the angel spoke to him of his father's prayers in his behalf, and told him that because of those prayers, he had been sent to convince him of the power of God. The messenger also recounted to Alma the captivity of his fathers in the lands of Helam and Nephi, and of their miraculous deliverance therefrom. But Alma heard none of these latter sayings, for the terrors of the first salutation had overpowered him.
When the angel departed Alma was overcome, and dismayed and soul-stricken, he sank to the ground. When his companions gathered around him, they found he could not move, neither could he speak. Outwardly he was dead to the world; but the torments of the damned had taken hold of his soul, and in the most bitter pain and mental anguish he lay racked with the remembrance of all his past sins. The thought of standing before the bar of God to be judged for his iniquities overwhelmed him with horror. He desired to become extinct both body and soul without being brought before his Creator. Thus he continued for three days and three nights to suffer the pains of hell, which, to his racked conscience, must have seemed an eternity.
When his companions found that he could neither speak nor move, they carried him to his father, and related all that had happened. Strange as it must have seemed to them, the elder Alma's heart was filled with joy and praise when he looked upon the body of his much-loved son, for he realized it was God's power that had wrought all this, and that his long-continued prayers had been answered. In his joy he gathered the people to witness the mighty manifestation of the goodness and power of Jehovah. He assembled the priests, sought their co-operation, and unitedly, in God's own way, they prayed and fasted for the stricken youth. For two days they continued their cries to heaven, at the end of which time Alma stood upon his feet and spoke. He comforted them by declaring, I have repented of my sins, and have been redeemed of the Lord, behold I am born of the Spirit.
In later years, Alma, in relating to his son Helaman the details of his conversion, thus describes the causes that led him to bear this testimony. He says: Behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world. Now as my mind caught hold upon this thought, I cried within my heart, O Jesus, thou Son of God, have mercy on me, who art in the gall of bitterness and art encircled about by the everlasting chains of death. And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more. And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain; yea, I say unto you my son, there could be nothing so exquisite and so bitter as my pain. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy; yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, my soul did long to be there.
From that time to the end of his mortal career, Alma labored without ceasing to bring souls to Christ, and to guide his fellow-man in the paths of salvation.
What effect had this heavenly visit upon the sons of Mosiah? A very great one. From that moment they were changed men. As the voice of the angel reached their astonished ears, the essence of divinity entered their souls, they knew, they felt, they realized there was a God, and that they had been fighting against him. The sense of their own utter unworthiness filled their hearts; remorse and anguish reigned supreme therein, and they condemned themselves as the vilest of sinners. By and by the bitterness of their remorse was swallowed up in their faith in the coming of Christ, and they determined by God's help, to their utmost strength, to undo the evil that their previous course had wrought. These resolutions they faithfully carried out. If they had been energetic in their wrong-doing they were yet more active in their works of restitution. They journeyed from city to city, from land to land, and everywhere bore triumphant testimony of the incidents of their miraculous conversion, and in no equivocal tones proclaimed the glorious gospel message of love to God, salvation to mankind.
CHAPTER XVII.
THE GROWTH OF THE PEOPLE IN ZARAHEMLA—THEY BUILD MANY CITIES—MOSIAH'S SONS DESIRE TO TAKE A MISSION TO THE LAMANITES—MOSIAH INQUIRES OF THE LORD—THE DIVINE ANSWER.
(MOSIAH CHAP. 28.)
THE INHABITANTS of Zarahemla at this time were all considered Nephites, though the descendants of Mulek and his companions were the most numerous. But the Nephites, though the last comers to Zarahemla, were the governing race, and the kingdom had been conferred upon none but those who were the descendants of Nephi. The Nephites ruled by the right of their higher civilization, the possession of the records and the authority of the holy priesthood. There is another strange fact with regard to the inhabitants of South America at this time, it is that the Lamanites were twice as numerous as the combined people of Nephi and Zarahemla. This may have been owing to the fact that when any defection occurred among the Nephites, the dissatisfied portions of the community generally went over to the Lamanites and became absorbed in that race.
In these days there was much peace in the land of Zarahemla. The Lord blessed the people and they became very numerous, contented and wealthy. When Benjamin was king his people appear to have all resided in and immediately around the city of Zarahemla, as the king directed his son to gather them at the temple on the morrow, and on the morrow they were all there, which would have been impossible had they lived at any great distance from headquarters. We judge that at that time the majority inhabited the city and farmed the land around. Up to this time no other city than Zarahemla is mentioned in that land, but now the people began to spread abroad, building, as the historian states, large cities and villages in all quarters of the land. We may reasonably suppose that at this epoch were founded the cities of Aaron, Ammonihah, Gideon, Manti, Melek and others mentioned in the annals of the succeeding twenty years.
Notwithstanding the great good they had done, the sons of king Mosiah were not content to confine their labors to the land of Zarahemla. They longed to carry the glad tidings of salvation to the benighted Lamanites. Ignoring the dangers and despising the pains of such a mission, they plead with their father many days for his consent for them to go to the land of Nephi. The blood-thirsty, revengeful character of the Lamanites was too well known to the king for him to think of his sons going into their midst without causing him feelings of dread and apprehension, but he had no desire to quench their holy zeal towards God and their love towards their unfortunate fellows, lest he should sin by so doing, and rob thousands of the opportunity of hearing the everlasting truths through obedience to which mankind is saved. He therefore inquired of the Lord. The answer came, Let them go up, for many shall believe on their words, and they shall have eternal life, and I will deliver thy sons out of the hands of the Lamanites. With this divine assurance Mosiah consented, and shortly after, with some other missionaries, whom they had chosen, these four valiant, God-fearing youths started on their perilous mission.
CHAPTER XVIII.
MOSIAH'S SONS REFUSE THE KINGDOM—HE GRANTS THE PEOPLE A CONSTITUTION—THE PEOPLE TO ELECT THEIR RULERS—ALMA, THE YOUNGER, FIRST CHIEF JUDGE.
(MOSIAH CHAP. 29.)
MOSIAH now felt that it was time that the question of the succession to the throne should be settled. In his magnanimity he sent among the people to learn whom they would have for their king. The people chose his son Aaron, but Aaron would not accept the royal power; his heart was set upon the conversion of his fellow-men to the truths of the gospel. This refusal troubled the mind of Mosiah; he apprehended difficulties if Aaron at some future time should change his mind and demand his rights. Mosiah therefore issued another address to his much-loved subjects, as usual full of the spirit of divine wisdom and love. In it, after recounting the peculiarities of the situation, he says: Let us be wise and consider these things, for we have no right to destroy my son, neither should we have a right to destroy another, if he should be appointed in his stead. And if my son should turn again to his pride and vain things, he would recall the things which he had said and claim his right to the kingdom, which would cause him and also his people to commit much sin. * * * Therefore, I will be your king the remainder of my days; nevertheless, let us appoint judges, to judge this people according to our law, and we will newly arrange the affairs of this people; for we will appoint wise men to be judges that will judge this people according to the commandments of God.
Inspired and directed by the Lord, the king further advised many changes of the law, so that all things might be done by the voice of the whole people. These changes were gladly accepted by the people, as they gave them greater liberty and a voice in all important national affairs. As a law-maker Mosiah may be ranked among the most eminent this world has produced. We regard him in some respects as the Moses, in others as the Alfred the Great, of his age and nation. But besides being a king he was also a seer. The gift of interpreting strange tongues and languages was his. By this gift he translated from the twenty-four plates of gold, found by the people of king Limhi, the records of the Jaredites. No wonder that a man possessed of such gifts, so just and merciful in the administration of the law, so perfect in his private life, should be esteemed more than any man by his subjects, and that they waxed strong in their love towards him. As a king, he was a father to them, but as a prophet, seer and revelator he was the source whence divine wisdom flowed unto them. We must go back to the days of the antediluvian patriarchs to find the peers of these three kings (the two Mosiahs and Benjamin), when monarchs ruled by right divine, and men were prophets, priests and kings by virtue of heaven's gifts and God's will.
His sons having started on their mission to the Lamanites, Mosiah chose Alma, the younger, and gave the sacred plates and the associate holy things into his care. The elder Alma made this same son the presiding high priest of the church, and the people chose him for their first chief judge. The church, the records, the nation, all things being thus provided for, Mosiah passed away to the joys of eternity, B. C. 91. He was sixty-three years old, and he had ruled his people in righteousness thirty-three years. When he passed away no fierce convulsions wrecked the ship of state, the political atmosphere was calm, the people joyfully assumed their new responsibilities, and the first of the judges succeeded the last of the kings without causing one disturbing wave on the placid waters of the national life.
CHAPTER XIX.
THE MISSION OF THE SONS OF MOSIAH TO THE LAMANITES—THEIR JOURNEY IN THE WILDERNESS—AMMON BROUGHT BEFORE KING LAMONI—THE CONFLICT AT THE WATERS OF SEBUS—THE MIRACULOUS CONVERSION OF LAMONI AND HIS FAMILY—ABISH THE WAITING WOMAN.
(ALMA CHAP. 17 TO 19.)
BEFORE we take up the history of the Nephites, during the reigns of their judges, we will follow the sons of Mosiah and their brethren to the land of Nephi, on the perilous mission that they had undertaken, to convert the Lamanites. The names of the four sons of Mosiah were Aaron, Ammon, Omner and Himni; amongst their companions were Muloki and Ammah.
These all took their journey into the southern wilderness during the last year of Mosiah's reign, or B. C. 91. They carried with them their bows and arrows and other weapons, not to wage war but to kill game for their food in the wilderness. Their journey was a tedious one; they lost their way and almost lost heart, and indeed were on the point of returning when they received divine assurance of their ultimate success. Nerved by this assurance, and with much fasting and prayer, they continued their wanderings, and before long reached the borders of the Lamanites. Commending themselves to God they here separated, each one trusting to the Lord to guide him to the place where he could best accomplish the purposes of heaven.
Ammon entered the Lamanite territory at a land called Ishmael. Here Lamoni was the chief ruler, under his father, who was king of all the Lamanites. Ammon was no sooner discovered than he was taken, bound with cords and conducted into the presence of Lamoni. It was the custom of the Lamanites to so use every Nephite they captured, and it rested with the whim of the king whether the captive be slain, imprisoned or sent out of the country. The king's will and pleasure were the only law on such matters.
Through God's grace, Ammon found favor in the eyes of Lamoni, and, learning that it was his desire to reside amongst the Lamanites, the king offered him one of his daughters to wife. Ammon courteously declined this intended honor and begged to be accepted as one of the king's servants, which arrangement pleased Lamoni, and Ammon was placed in that part of the royal household that had charge of the monarch's flocks and herds.
A glance at Lamanite society may not here be out of place. It would appear that in Lamoni's days the will of the sovereign was the law of the land. The king's power over the lives and property of his subjects was unlimited. We read of no constitution that prescribed or limited his authority. The more degraded portions of the race wandered in the vast wilderness, dwelling in tents, and subsisting on what they killed in the chase or stole. The more civilized Lamanites resided in cities, were wealthy in cattle, and followed the occupations general among semi-civilized races.
Lamoni was rich in flocks and herds, probably the results of the taxation of the people, but even the king's property was not secure from theft. Marauding bands would watch for his numerous cattle as they approached their watering places. Then with yell and prolonged shout they would stampede the herds and drive away all they could beyond the reach of the king's servants. These would gather up what few animals, if any, they found, and return to the king in the full expectancy of being made to pay for the loss by the forfeit of their lives. They were seldom disappointed, for Lamoni or some of his predecessors had established a somewhat unique criminal code with regard to stealing the royal cattle. They had adopted the idea that it was easier and cheaper to make the herdsmen responsible for the losses and punish them therefor, than to hunt out and capture the thieves. It had at least one virtue, it prevented collusion between the robbers and the servants; but it produced much dissatisfaction among Lamoni's subjects.
On the third day of Ammon's service, one of these raids was made on the king's cattle as they were being taken to the waters of Sebus, the common watering place. The cattle fled in all directions, and the dispirited servants, with the fear of death before their eyes, sat down and wept instead of attempting to stop them. Ammon perceived that this was his opportunity. He first reasoned with the servants, then encouraged them, and having sufficiently aroused their feelings, he led them in the attempt to head off the flying herds. With much exertion they succeeded. The cattle were all gathered, but the robbers still waited at the watering place to renew the attack when they drew near enough. Ammon perceiving this, placed the servants at various points on the outside of the flock and himself went forward to contend with the robbers. Though they were many, he knew that he was more powerful than them all, for God was with him. The idea of one man withstanding so many was supremely ridiculous to the robbers. But as one after another fell before his unerring aim, they were astonished, and dreaded him as something more than human. Enraged at the loss of six of their number they rushed upon him in a body, determined to crush him with their clubs. Ammon, undaunted, drew his sword and awaited the onslaught. Their leader fell dead at his feet, and as one after another raised their clubs, Ammon struck off their arms until none dared to approach him, but instead retreated afar off.
It was a strange procession that returned to the palace. The fears of the herdsmen had been turned to joy, and they marched in triumph into the presence of the king, with the arms of the robbers as testimonies of the truth of the story of Ammon's prowess. Doubtless they did not diminish the telling points in the narrative; the numbers of the band, the courage and strength of the Nephite, were each dilated upon with the vividness of superstitious imagination. When the king had heard their marvelous story his heart was troubled, and he came to the conclusion that Ammon must be the Great Spirit, of whose existence he had an indistinct idea. He trembled at the thought that perhaps this Spirit had come to punish him because of the number of his servants whom he had slain for permitting his cattle to be stolen.
Notwithstanding his misgivings, Lamoni desired to see Ammon, who, acting as though nothing particular had happened, was preparing the king's horses and chariots, as the servants had been directed. When he entered the royal presence, the king was too much filled with emotion to speak to him. More than once Ammon drew to the king's attention that he stood before him, as he had been requested, and wished to know what were his commands. But Ammon's inquiries elicited no response. At last, perceiving the monarch's thoughts, he began to question Lamoni regarding sacred things, and afterwards to expound to him the principles of life and salvation. Lamoni listened and believed. He was conscience-stricken, and with all the strength of his new-born faith, he humbly begged that the Lord would show that same mercy to him and to his people that he had shown to the Nephites. Overcome with the intensity of his feelings he sank to the earth as in a trance. In this state he was carried to his wife, who with her children anxiously watched over him for two days and two nights, awaiting his return to consciousness. There was great diversity of opinion among his retainers as to what troubled the king. Some said the power of the Great Spirit was upon him, others that an evil power possessed him, yet others asserted that he was dead, and with remarkable acuteness of smell affirmed, He stinketh. At the end of this time they had resolved to lay him away in the sepulchre, when the queen sent for Ammon and plead with him in her husband's behalf. Ammon gave her the joyful assurance, He is not dead, but sleepeth in God, and tomorrow he shall rise again. Then he added, Believest thou this? She answered, I have no witness, save thy word and the word of our servants, nevertheless I believe it shall be according as thou hast said. Then Ammon blessed her, and told her there had not been such great faith among all the people of the Nephites.
So the queen lovingly continued her watch by the bed of her husband until the appointed hour. Lamoni then arose, as Ammon had foretold. His soul was filled with heavenly joy. His first words were of praise to God, his next were blessings on his faithful wife whose faith he felt or knew. He testified to the coming of the Redeemer, of whose greatness, glory, power and mercy he had learned while in the spirit. His body was too weak for the realities of eternity that filled his heart. Again he sank overpowered to the earth, and the same spirit overcame his wife also. Ammon's rejoicing heart swelled within him as he heard and witnessed these things. He fell on his knees and poured out his soul in praise and thanksgiving until he also could not contain the brightness of the glory, the completeness of the joy that overwhelmed him. Unconscious of all earthly things he sank beside the royal pair. The same spirit of unmeasured joy then fell upon all present and with the same results. There was but one exception, a Lamanitish waiting woman named Abish, who many years before had been converted to the Lord, but kept the secret in her own bosom. She comprehended the why and wherefore of this strange scene. She saw the workings of the Almighty through which the untutored minds of the Lamanites could be brought to an understanding of the plan of salvation. From house to house she went, calling the people to witness what had occurred in the palace. They gathered at her call, but as might naturally be expected their impressions were very conflicting. Some said one thing, some another; some argued for good, some for evil; to some, Ammon was a god, to others, a demon. One man, who had his brother slain at the waters of Sebus, drew his sword and attempted to slay Ammon, but was struck dead by an unseen power before he could carry his rash intent into action. So fierce was the contention, so angry grew the controversy, that Abish, fearing greater trouble, by an inspiration took hold of the hand of the queen, who there-upon rose to her feet. The queen's first thought was of her husband. She took his hand and raised him up, and ere long all who had been reposing in the spirit stood upon their feet. The king, the queen, the servants, all rejoiced with joy unspeakable. They all bore testimony to God's abundant love and goodness, and some declared that holy angels had visited them. Still the contention was not entirely appeased until Lamoni stood forth and explained to them the divine mysteries of which they were so ignorant. Many believed, others did not, but Ammon had the indescribable happiness of shortly after establishing a church to the Lord in the midst of the people of the land of Ishmael. Ammon's humility, faith and patience were bringing forth their fruit; while his soul gathered faith and strength in the fulfillment of the promises of the great Jehovah in answer to the pleadings of his faithful, loving father.
CHAPTER XX.
AMMON AND LAMONI START FOR THE LAND OF MIDDONI—THEY MEET THE OLD KING—HIS RAGE AT SEEING AMMON—HE ENDEAVORS TO KILL HIS SON—AARON AND HIS BRETHREN LIBERATED—A SKETCH OF THEIR LABORS AND SUFFERINGS—THE CONVERSION OF LAMONI'S FATHER AND HIS HOUSE-HOLD.
(ALMA CHAP. 20 TO 22.)
WHEN the church was satisfactorily established in the land of Ishmael, Lamoni arranged to pay a visit to his father, the great king in the land of Nephi, to whom he was desirous of introducing Ammon. However, the voice of the Lord warned his servant not to go, but instead thereof to proceed to the land of Middoni, where his brother Aaron and other missionaries were suffering in prison. When Lamoni heard of Ammon's intention, and the cause thereof, he decided to accompany him. He felt that he could be of service in delivering the prisoners, as Antiomno, the king of Middoni, was one of his special friends, and likely to grant any favor he might ask. They accordingly started on their errand of mercy, but on their way were surprised to meet Lamoni's father, who grew exceedingly angry when he found Ammon in the company of his son. All the hatred born and nurtured of false tradition boiled up in his breast. He listened impatiently to Lamoni's story of Ammon's visit and its fruits, and when it was finished be broke out in a torrent of abuse toward the Nephite "son of a liar," as he ungraciously styled him, and ordered Lamoni to slay him. Lamoni without hesitation refused to become the murderer of his most loved friend, whereupon the old monarch, in the blind fury of his anger, turned upon his own son, and would have killed him if Ammon had not interposed. Little used to controversy, much less to direct opposition, the king was not softened by Ammon's interference. Savagely he turned upon him; but youth, strength, dexterity, and above all the protecting care of the Lord were with Ammon, and he struck the king's sword arm so heavy a blow that it fell useless at his side. Realizing he was now in the power of the man he had so foully abused, he made abundant promises, even to half his kingdom, if his life was spared. This boon Ammon immediately granted, asking only favors for Lamoni and his own imprisoned brethren. The king, unused to such generosity and manly love, granted all his requests, and when he proceeded on his journey his mind was filled with reflections regarding Ammon's courage and great love for his son. He was also troubled in his heart concerning certain expressions of Ammon on doctrinal points, which opened up ideas that were entirely new to his mind.
Lamoni and Ammon continued their journey to Middoni, where by God's grace, they found favor in the eyes of king Antiomno, and by his commands the prisoners were released from the horrors and inhumanities practiced upon them. When Ammon met these faithful brethren, he was greatly grieved because of their naked, wounded, starved and wretched condition, but when they were delivered they enjoyed a season of grateful joy, thanksgiving and mutual congratulation. After this Ammon returned to the land of Ishmael to continue his labors.
It appears that when Ammon and his brethren separated on the borders of the Lamanites, Aaron took his journey towards a land called Jerusalem, which was situated near the waters of Mormon. Here the Lamanites, the people of Amulon and others, had built a great city to which they gave the name of Jerusalem. In this great city the people, many of whom were Nephite apostates, were very wicked. They would not listen to his teachings, so he left them and went to a village called Ani-Anti. There he found Muloki, Ammah and others preaching the word. But their efforts were fruitless; the people of this place would not receive the truth, therefore they left them and went over into the land Middoni. There they preached unto many though but few believed in their words. Before long the wicked raised a persecution, and some of the brethren were cast into prison, whilst others fled into the regions round about. In prison they were treated with great cruelty; they were bound with strong cords, which cut into their flesh; they were deprived of proper food, drink and clothing, and otherwise suffered nameless afflictions. There they remained until they were released through the intercession of Ammon and Lamoni.
Some time after Aaron and his fellow-prisoners were released, he, with some others, went to the land of Nephi, or Lehi-Nephi, as it is sometimes called. They there presented themselves before the old king who was the father of Lamoni. When this monarch saw them he was greatly pleased, for his heart had been touched by the words and conduct of Ammon. At his request Aaron explained to him many things relating to the nature of God; for, though he recognized the power and might of the Great Spirit, he was altogether ignorant of things concerning the Deity.
Aaron by degrees explained to him the principles of the everlasting gospel. He commenced with the creation of man, showed how Adam fell that man might be, and how the plan of redemption through a Savior's sufferings was devised before the world was, and how man, by obedience to the gospel, would triumph over death, hell, and the grave.
His words were gratefully received by the king, who besought Aaron to teach him how he might obtain this eternal life of which he spoke. Aaron instructed him to bow down before the Lord in prayer, and then in faith ask for the blessings he desired.
The aged king did so. He prostrated himself on the ground and cried mightily, saying, O God, Aaron hath told me there is a God, and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day. So great was his emotion, that when he had said these words, he was struck as if he were dead.
When the king thus fell his servants ran and told the queen what had happened. She at once came into the room where he lay, and seeing Aaron and his brethren standing by she became very angry, as she supposed that they were the cause of the evil that had, in her estimation, befallen her husband. She, without hesitation, ordered the king's servants to take the brethren and slay them; but the servants dared not, for they feared the power which was in Aaron. The queen was also afraid, but she seemed to think that the best way to get rid of the trouble was to destroy those who she fancied brought it. As the king's servants refused to obey her command, she ordered them to go out into the streets and call upon the people to come in and kill Aaron and his companions.
When Aaron saw the temper of the queen, he feared lest the multitude, in the hardness of their hearts, would raise a great commotion, and be a cause of hindering the work of God, which had so auspiciously commenced with the king. Therefore he put forth his hand and raised the monarch from the earth, and at the same time said unto him, Stand. The king at once received his strength and arose, at the sight of which the queen and the servants wondered greatly and were filled with fear.
Then the king began to explain to them what he had learned with regard to God and the Gospel, and he spoke with such great power that his whole household was converted. The multitude also that had gathered at the call of the queen were pacified by his words, and when he saw that their hearts were softened he caused that Aaron and his brethren should teach them the word of God.
CHAPTER XXI.
THE KING ISSUES A PROCLAMATION—THE RESULTS OF THE LABORS OF THE SONS OF MOSIAH—THE PEOPLE OF ANTI-NEPHI-LEHI—THEY BURY THEIR WEAPONS OF WAR—ARE MASSACRED BY THE THOUSAND—THEY REMOVE TO THE TERRITORY OF THE NEPHITES, WHO GIVE THEM THE LAND OF JERSHON.
(ALMA CHAP. 23 TO 27.)
AFTER the king was converted he sent a proclamation throughout the land forbidding any and all from persecuting Ammon and his fellow-missionaries, giving them liberty to preach anywhere and everywhere that they desired. Our readers may be sure that this privilege was not neglected. To use Ammon's own words, the missionaries entered into the houses of the people and taught them; they taught them in their temples and synagogues, in the open streets and on the lofty hills. But often they were cast out, spit upon, smitten, stoned, bound, cast into prison and made to suffer all manner of afflictions, from which the Lord, in his mercy, delivered them and from which the king's proclamation afterward protected them. Nor was the result of their labors trifling, but glorious in the saving of many thousand souls; for unto the Lord were converted the people of the Lamanites who dwelt in the lands of Ishmael, Middoni, Shilom and Shemlon, and in the cities of Nephi, Lemuel and Shimnilon; and they became a righteous, peaceful, God-serving people; and from faithful obedience to his law they never fell away. But the various bodies of Nephite apostates who dwelt among the Lamanites universally rejected the gospel message, with the exception of one single Amalekite, and of what ultimately became of him we have no record.
History often repeats itself, but we have no recollection of any parallel to the events that followed this marvelous conversion. The Lamanite people now became two as distinct and separate bodies as they and the Nephites had beforetimes been. But with this strange complication, the apostate Nephites now occupied the place and did the work of the natural Lamanites, while the true descendants of Laman and Lemuel took the ground previously held by the righteous Nephites. So clearly defined did the division become that the supreme ruler (Lamoni's father), having turned from the tradition, habits and customs of the Lamanites, was determined to also cast aside the old name. If they were Lamanites in name only they would cut that weak cord which alone held them to the past, and be as new in name as they were in feelings, hopes, loyalty and religion. So, after advising with Ammon and his fellow-missionaries, he gave to his people the name of Anti-Nephi-Lehies, and to his son, to whom he transferred the royal power, that of Anti-Nephi-Lehi.
The renegade Amalekites, Amulonites and others were not willing to be ruled by a Christian monarch. They had rejected Christianity altogether, and would not have it as the ruling power, either in Nephi or Zarahemla. With the old sophistries and falsehoods they raised a mutiny in the hearts of their associate Lamanites and urged them on to rebellion against the rightful king and his believing subjects. But the converted Lamanites made no preparations to resist them; they felt that in times past with unholy hands they had spilt blood as water on the land; blood that they could never atone for, but they would do it no more. Passive non-resistance should for the future be their policy, but the blood of a fellow-being they would never again shed, no matter how great the peril, how intense the aggravation. As a witness of the completeness of this resolve, they took their weapons of war and buried them deep in the earth with an oath and covenant that they would never dig them up again. When the maddened hosts of their embittered brethren rushed upon them, they came forth unarmed, bowed down before their assailants, and submitted to their fate. With them to live was Christ, to die was salvation. The vengeful Nephite apostates led the inglorious charge and shed most of the blood that flowed that day, when one thousand and five unresisting martyrs glorified the Lamanite race by the tribute of their lives to God and the truth. A thousand ransomed souls, washed white in the blood of the Lamb, that day entered the gates of heaven to stand amongst the saviors on Mount Zion in the great day of the redeemed. Nor was there joy alone in that bright world beyond, but on earth the church was gladdened by fresh accessions to the cause. When many of the actual Lamanites witnessed the great change that had taken place in their brethren, that they would quietly, peacefully joyously lay down their lives, their consciences smote them; they stayed their hands, and rose in tumult against their Amalekite leaders, and would no longer be the murderers of their kin. The blood of the martyrs was indeed the seed of the church, for there were more added to the fold of Christ on that memorable day than those who passed away to the presence of their God.
Foiled in their attempt to destroy the Anti-Nephi-Lehies (or Ammonites as we shall hereafter call them), the blood-thirsty Lamanites, led as usual by Nephite apostates, made a sudden incursion into the land of Zarahemla, and, in fulfillment of Alma's prophecies, destroyed the great city of Ammonihah, of which we shall say more hereafter, but met with most disastrous defeat later on in the campaign. Still vowing vengeance they returned to their own lands, and feeling that the Ammonites were in sympathy with the Nephites, they satisfied their hatred by again slaughtering many of these unresisting people, who, as before, permitted themselves to be slain, without making the first effort at defense. But Ammon and his brethren were not willing to have the disciples continually harassed and eventually exterminated; they judged that the Lord having so thoroughly tried the faith of this devoted people, would provide some way of escape.
Ammon counseled with the king and it was thought it would be better to forsake their all so far as worldly possessions were concerned, than to sacrifice their lives. But first let them inquire of the Lord. Ammon did so and the Lord said, Get this people out of this land, that they perish not, for Satan has great hold upon the hearts of the Amalekites who do stir up the Lamanites to anger against their brethren to slay them; therefore get thee out of this land; and blessed are the people of this generation for I will preserve them.
The word of the Lord thus received was joyfully obeyed. The Ammonites gathered up their flocks and their herds and departed into the wilderness that lay between the lands of Nephi and Zarahemla. There they rested whilst Ammon and his brethren went forward and treated with the Nephites in behalf of the persecuted hosts they had left behind. The people, by united voice, gladly welcomed their co-religionists and set apart the land of Jershon as their inheritance. Thither the Ammonites with happy feet repaired, and there they dwelt until the breaking out of war made it desirable that they should remove to the land of Melek, and many thousands in after years emigrated to the land north. Of their future history we shall speak, from time to time, when it connects with that of the Nephites.
CHAPTER XXII.
REVIEW OF THE MISSION OF THE SONS OF MOSIAH—ITS IMPORTANCE AND GREAT LENGTH—ITS RESULTS TO BOTH RACES—THE DATES OF ITS LEADING OCCURRENCES.
(ALMA CHAP. 17 TO 27.)
SO FAR as we can gather from the records, the great mission of Ammon and his brethren to the Lamanites was productive of results new to the history of the Nephites. On many previous occasions dissenters from the latter had gone over to the Lamanites, until that nation consisted of a mixed race. But the Nephite people appear to have been, almost without exception, the literal descendants of the first founders of the monarchy, Nephi, Sam, Jacob, Joseph and Zoram, and of the people of Zarahemla. But now a large body of Lamanites was incorporated in the Nephite nation and became partakers of the liberties accorded to all other citizens. As the history of the two nations proceeds, the original distinctions of descent become less and less observable, as defections from both people were constantly occurring, so that in process of time a Nephite was not so much a literal descendant of Lehi's greatest son, as one who recognized the Nephite government, was an observer of the law of Moses and a believer in the gospel; while the Lamanite was he who dwelt in the dominions of that people, rejected the law and the gospel, and adopted the false traditions of that race.
The mission of Ammon and his brethren was not only important but it was of great length. They left Zarahemla in the first year of the Judges (B. C. 91) and returned in the fourteenth (B. C. 78). It seems altogether probable that the conversion of king Lamoni took place in the first year of their ministry, unless Ammon was detained in prison a lengthened period before he was brought before the king (for which suggestion we find no warrant), as it was only the third day of Ammon's service when his conflict occurred with the cattle thieves at the waters of Sebus. The conversion of Lamoni was the immediate result. Yet we judge that the establishment and organization of the church in the land of Ishmael was a work of considerable time. We are strengthened in this opinion by the account of the labors performed by Aaron and others during this same period.
In the fifth year of the Nephite Judges (B. C. 87) the Lamanites invaded Zarahemla and were disastrously defeated, about which time we suggest Aaron and his fellows were confined in prison in the land of Middoni, and the results of the war would measurably account for the great cruelty with which they were treated by the exasperated Lamanites, as well as for the ferocity of the old king when he found his son in the company of the hated Nephite. After the incidents of that eventful meeting the king was not in a frame of mind to go to war with the Nephites; the generous words and magnanimous conduct of Ammon had produced such a deep influence, that though not yet converted, his heart had experienced a great change. Probably a year or two passed before Aaron and his fellow-laborers brought him to a full knowledge of the true plan of redemption. For these reasons we consider the meeting of Lamoni and his father did not take place earlier than B. C. 87. The old king's conversion was followed by the issuance of his proclamation of protection and unqualified religious liberty to the Nephite missionaries and to all his subjects; of which proclamation Aaron and his co-laborers took the fullest benefit by preaching from city to city throughout the wide Lamanite territory, establishing churches and ordaining officers therein. This labor occupied some years. As the church grew the spirit of rebellion developed amongst the unconverted, until they declared open war against the king, and massacred their gospel-believing brethren.
Immediately after the massacre of the 1005 Anti-Nephi-Lehies the angry Lamanites broke out in war with the Nephites, under the idea that the latter were the cause of their internal troubles. They made a sudden incursion into the land of Zarahemla and destroyed the city of Ammonihah, which event took place in the eleventh year of the Judges (B. C. 81), and after that they had many battles with the Nephites, in which they were driven and slain. After their return from this inglorious campaign they wreaked their vengeance on their unoffending brethren, and again commenced to massacre them, which murders, we suggest, took place during the thirteenth year of the reign of the Judges (B. C. 79), as in the year following the whole of the believing Lamanites migrated to the land of Jershon, as before narrated (B. C. 78). These dates are simply suggestive as far as the history of the mission is concerned, but those that relate to the Nephites are distinctly stated in the annals of that people.
CHAPTER XXIII.
THE DAYS OF THE JUDGES—THEIR NAMES AND REIGNS—THE HERESY OF NEHOR—HE SLAYS GIDEON AND IS EXECUTED—AMLICI'S REBELLION—THE BATTLE OF AMNIHU—THE CONFLICT AT THE CROSSING OF THE SIDON—A THIRD BATTLE.
(ALMA CHAP. 1 TO 3.)
FOR a period of about one hundred and twenty years succeeding the death of king Mosiah, the Nephite commonwealth was governed by judges. These were chosen by the united voice of the people, as provided in the constitution framed under Divine inspiration by the last king, and acknowledged as the supreme law of the nation, through its unanimous acceptance as such, by the entire people. At the end of this period the republic was overthrown through the great wickedness of all classes of the community, and the people divided themselves into numerous independent tribes.
It is not actually certain that the Book of Mormon gives us the names of all the Nephite chief judges. In the earlier portion of the annals of these times the order of succession is plainly stated, but in the record of later years the name of the judge is sometimes only mentioned incidentally in the historic narrative. It is therefore beyond our power to determine if there were, or were not, others whose names have been omitted by the sacred historians. The judges mentioned by name or description are twelve in number. Of these, five, Pahoran II., Cezoram, Cezoram's son (whose name is not given), Seezoram and Lachoneus II., were assassinated; one, Pacumeni, was slain in battle with the Lamanites; two, Alma and Nephi, were translated or taken by the Lord; three, Nephihah, Pahoran I., and Helaman, died a natural death, whilst of the manner of the decease of one, Lachoneus I., we have no record. They judged the Nephites in the following order: 1 Alma (the younger), from B. C. 91 to B. C. 83; 2 Nephihah, from B. C. 83 to B. C. 68; 3 Pahoran I., from B. C. 68 to B. C. 53; 4 Pahoran II., from B. C. 52 to B. C. 52; 5 Pacumeni, from B. C. 52 to B. C. 51; 6 Helaman (the younger), from B. C. 50 to B. C. 39; 7 Nephi, from B. C. 39 to B. C. 30; 8 Cezoram, from B. C. 30 to B. C. 26; 9 Cezoram's son, from B. C. 26 to B. C. 26; 10 Seezoram, B. C. — to B. C. 23, 11 Lachoneus I., from — to —; 12 Lachoneus II., from — to A. C. 30.
It is possible that some unnamed judge may have ruled the Nephites for a short time after the murder of Cezoram's son, and before Seezoram was chosen, and still more probable that one or more rulers presided over the destinies of the nation between the death of Seezoram and the election of Lachoneus I., as there was a space of fifty-three years between the murder of Seezoram and that of Lachoneus II., who succeeded his father. Alma, the son of Alma, was the first chief judge of the Nephite republic, having been called to that high position before the death of king Mosiah.
It was the first year of Alma's reign. Could our readers have taken a glimpse at the fair capital of the Nephites at that time (B. C. 91), already rich in the awards of human industry, combined with the lavish productions of nature in that much favored land, they might have noticed in the principal street, a portly, handsome man, manifesting in his carriage the evidence of great bodily strength, combined with vanity, self-sufficiency and subtlety. They might have observed that his raiment was made of the finest fabrics that the looms of Zarahemla could produce, lavishly embroidered and ornamented with labors of the cunning workman in silk, in feathers and the precious metals, whilst at his side hung a richly decorated sword. This man was no king, no governor, no general of the armies of Israel; he was simply Nehor, the successful religious charlatan of the hour, to whom the unstable listened and the weak-minded flocked. His teachings had at any rate the interest of novelty to the Nephites, yet some of his theories were older than Idumea. They had been rejected in the counsels of heaven before Lucifer, the son of the morning, fell. He would save all men in their sins and with their sins; he abolished hell, established a paid order of priests, and taught doctrines so liberal that every man could be a member of his church and yet continue to gratify every vice his nature inclined to. For this liberality of doctrine, Nehor expected in return liberality of support for himself and assistants, in which anticipation he was not disappointed. Many adopted his heresies; his success fired his zeal and developed his vanity. He was so used to the sycophancy of his converts that he was restive under contradiction, and when Gideon, the aged patriot, and teacher in the true church, one day met him in the streets of Zarahemla and upbraided him for his wicked course, neither respecting his great age nor his many virtues, Nehor drew his sword and smote him till he died. For this wilful and unprovoked crime, the murderer was tried, convicted, and afterward executed. His execution took place on the hill Manti, and, from the way in which his death is spoken of, we imagine that he was hanged.
Though Nehor's shameful life was thus ended, unfortunately his doctrine did not die with him. It was too pleasant to those who desired to gain heaven without a life of righteousness. Consequently it spread widely through the teachings of his followers. In later years the traitorous Amlicites, the apostate Amalekites, the blood-thirsty Amulonites and Ammonihahites, were all believers in his soul-destroying doctrines. The bloodshed, the misery produced, the treasure expended through the wickedness and folly of these base creatures, cannot be computed.
The increase of these false teachers among the Nephites rapidly developed class distinctions and social divisions; their adherents being generally gathered from amongst those who loved the vain things of the world. Naturally they became proud and overbearing, and bitter in their feelings towards the members of the true church of Christ. Many of the latter received severe persecution at the hands of the dissenters and bore it without retaliation, while others returned insult for insult and gave blow for blow.
The example of these self-appointed teachers produced a like spirit throughout their churches, and their members became idle and full of devices to enable them to live without honest toil. They gave way to sorcery and idolatry, to robbery and murder, and to all manner of wickedness, for which offenses they were duly punished according to the law, whenever conviction could be obtained, and when the intent of the law was not thwarted by their unholy combinations. This development of priestcraft also gave rise to another evil. Many belonging to the apostate churches, though not willing to openly plunder or murder for gain, were anxious for a monarchy to be established, that thereby they might be appointed office holders, etc., and fatten at the public crib. Their hope and intention was to destroy the church of God, and undoubtedly to despoil its members.
In the fifth year of the Judges, a willing instrument arose to effect their purpose. His name was Amlici, a follower of Nehor, corrupt and ambitious, but cunning in the wisdom of the world. He was chosen by the enemies of the commonwealth to be the king of the Nephites. The whole question was brought before the people at a general election, as provided by the code of Mosiah. The monarchists were out-voted; the republic and the church were saved.
This should have ended the matter, but it did not; the turbulent minority, incited by Amlici, would not accept this constitutional decision. They assembled and crowned their favorite as king of the Nephites, and he at once began to prepare for war, that he might force the rest of the people to accept his government. Nor was Alma idle; he also made ready for the impending contest. He gathered his people and armed them with all the weapons known to Nephite warfare. The two armies of those who so short a time before were brethren, met near a hill called Amnihu, on the east bank of the river Sidon. There a bloody battle followed, in which Amlici's forces were disastrously defeated with a loss of 12,532 men, whilst the victors had to mourn the loss of 6,562 warriors slain.
After pursuing the defeated monarchists as far as he was able, Alma rested his troops in the valley of Gideon (named after the martyr slain by Nehor). He there took the precaution to send out four officers with their companies to watch the movements and learn the intentions of the retreating foe. These officers were named Zeram, Amnor, Manti and Limher. On the morrow these scouts returned in great haste, and reported that the Amlicites had joined a vast host of Lamanites in the land Minon, where unitedly they were slaying the Nephite population and ravaging their possessions; at the same time they were pushing rapidly towards the Nephite capital with the intent of capturing it before Alma's army could return. Alma at once headed his troops for Zarahemla, and with all haste marched toward it. He reached the crossing of the Sidon without meeting the enemy, but while attempting to pass to the western bank he was confronted by the allied armies.
WILDERNESS OF HERMOUNTS.
A terrible battle ensued; the Nephites were taken somewhat at a disadvantage, but being men of faith, they fervently sought Heaven's aid, and in the increased fervor this faith inspired, they hastened to the combat. With Alma at their head, the advanced guard forded the river and broke upon the enemy who stood awaiting them. By the impetuosity of their charge they drove in the ranks of the enemy, and as they pushed onward they cleared the ground by throwing the bodies of their fallen foes into the Sidon, thus making an opening for the main body to obtain a foothold. In this charge Alma met Amlici face to face, and they fought desperately. In the midst of this hand to hand combat, Alma lifted his heart on high, and prayed for renewed strength that he might not be overpowered, but live to do more good to his people. His prayers were answered, and thereby he gained new vigor to battle with and eventually slay Amlici. Amlici slain, Alma led the attack to where the king of the Lamanites fought. But that monarch retired before the impetuous valor of the high priest and commanded his guards to close in upon his assailant. The order was promptly obeyed, but it did not succeed. Alma and his guards bore down upon them with such fury that the few of the monarch's warriors who escaped made a hasty retreat. Pushing steadily on, Alma kept driving the allies before him, until his whole army had crossed the Sidon. There the enemy, no longer able to meet his well ordered advance, broke in all directions, and retreated into the wilderness that lay to the north and west. They were hotly pursued by the Nephites as long as the latter's strength permitted, and were met on all quarters by patriots rallying to the call of the commonwealth who slew them by thousands. A remnant eventually reached that part of the wilderness known as Hermounts. There many died and were devoured by the wild beasts and vultures with which that region abounded.
A few days after this decisive battle, another invading Lamanite army appeared. This one advanced along the east bank of the Sidon. Alma, having been wounded, sent one of his officers, who met the hosts of the Lamanites, and drove them back to their own lands.
CHAPTER XXIV.
ALMA RESIGNS THE CHIEF JUDGESHIP—NEPHIHAH CHOSEN—ALMA MINISTERS IN ZARAHEMLA, GIDEON, MELEK AND AMMONIHAH—CONDITION OF THE LAST NAMED CITY—IT REJECTS THE MESSAGE ALMA BEARS—AN ANGEL MEETS HIM—AMULEK—THE LAWYER ZEEZROM—THE GREAT CONTROVERSY—ZEEZROM CONVERTED AND CAST OUT—THE MARTYRDOM OF THE BELIEVERS—ALMA AND AMULEK IN PRISON—THEIR DELIVERANCE.
(ALMA CHAP. 4 TO 14.)
THE great losses sustained by the Nephites in this war, not of warriors alone, but of women and children, together with the vast amount of their property destroyed, had the effect of humbling them and softening their way-ward hearts, so that many thousands, during the next few years, were added to the church by baptism. But the recollection of their former disasters was gradually worn away by time and prosperity. Three years later we find great inequality in the church—some poor and some rich, the more powerful abusing and oppressing their weaker brethren. This course proved a great stumbling-block to those who were not numbered with the church, as well as being the cause of much sorrow and ill-feeling amongst its members. Finding that no man could properly attend to the duties of his many offices, Alma determined to resign the chief judgeship, and devote his entire time to his duties as the earthly head of the church. Preparatory to this resignation, he selected one of the leading elders, named Nephihah, to be his successor as chief judge. This choice was confirmed by the people. (B. C. 83.)
Alma now gave his entire attention to the duties of his calling as a preacher of righteousness. He commenced his labors in Zarahemla. Thence he went to the city of Gideon. After ministering there for some time, he returned for rest to his home in the capital city.
The next year (B. C. 82), Alma turned his face westward. He visited the land of Melek, where his labors were crowned with abundant blessings. Having satisfied himself with the good that he had accomplished, he traveled three days' journey on the north of the land of Melek, to a great and corrupt city called Ammonihah. There he found a godless people, filled with the falsehoods of Nehor, who were committing all manner of abominations without repentance, because they cherished the flattering lie, as the foundation of their creed, that all men would be saved. This city was in the hands of a corrupt clique of judges and lawyers, who stirred up sedition, tumult and rioting, that they might make money out of the suits that followed such disturbances. Further than this, they were secretly plotting to overthrow the government, and rob the people of their highly prized liberties. Among such a people Alma labored in vain; none would listen, none would obey, none offered him rest and food. Scorn and mockery were his reward; and he was spat upon, maltreated and cast out of the city.
Weary in body and sick at heart because of the iniquity of the people, after many fruitless efforts, fervent prayers and long fastings, Alma sought some other people more worthy of salvation's priceless gifts. He bent his way toward the city of Aaron; but as he journeyed, an angel of the Lord (that same angel that beforetime had been the agent in his conversion to God) stood before him and blessed him. He told him to lift up his heart and rejoice, for because of his faithfulness he had great cause to do so. The angel then directed Alma to return to the sin-cursed city he had just left, and proclaim unto its citizens the awful message that except they repented the Lord would destroy them.
Without delay the prophet obeyed the angel's words. By another road he drew near the doomed city, which he entered by its south gate. As he passed in he hungered, and asked a man whom he met, Will ye give to an humble servant of God something to eat? With joy the man (and, strange though it appear, he was a rich man) took him to his home and fed, clothed and lodged him. Furthermore, Amulek, for such was his name, told Alma that he also had received a visit from a holy angel who had informed him of the high priest's coming, and directed him to receive him into his house. Then Alma blessed Amulek and all his household, and tarried with them and recruited his strength under the generous hospitality which their home afforded. But his rest was not to be a lengthened one; the people waxed stronger in sin; the cup of their iniquity was nearly full. Go, came the word of the Lord, Go forth, and take with thee my servant Amulek, and prophesy unto his people, saying, Repent ye, for thus saith the Lord, Except ye repent, I will visit this people in mine anger; yea, I will not turn my fierce anger away. Filled with the Holy Ghost, these servants of God went forth and valiantly delivered their terrible message. One of those who most bitterly opposed Alma and Amulek was a lawyer named Zeezrom. We find recorded at great length, in the Book of Mormon, the details of the controversy that occurred between him and the two servants of the Lord. As a result we have handed down to us some of the plainest teachings regarding the atonement, the resurrection, the powers of the priesthood, etc., that are had among mankind. No matter what Alma and his companion said, Zeezrom could twist it from its proper meaning; find blasphemy and heresy in the sublime truths of the gospel, and extract treason from the simplest of God's laws. He questioned and cross-questioned, he promised and threatened, he twisted and turned, he abused and vilified, but all to no purpose, he was caught in his own trap. His heaven-inspired opponents made manifest his thoughts and intentions, they exposed his lying, they overthrew his sophistries and, with a power more than human, they exhibited the blackness of his heart. As they proceeded the power of God increased upon them, their words grew yet more forcible until Zeezrom himself felt their power. As his corruptions were laid bare he began to tremble, first with rage, then with fear. Bad as he was, he was not the worst among his people, and when once he realized the power he was combating, his heart began to acknowledge its guilt.
With this feeling he commenced to inquire of Alma, not now in mockery, but in solemn earnestness, with regard to the kingdom of God. The answers he received were like a two-edged sword, piercing to his inmost soul, bringing to him a terrible sense of his awful position before God, and encompassing him about with the pains of hell. He realized that he had been a leader in iniquity, that his lyings and deceivings had greatly contributed to drag the people down to their existing corruption, and that he was among those most responsible for their hardness of heart.
In this frame of mind he made an effort to plead with the people; he acknowledged his guilt, testified to the virtue and integrity of Alma and Amulek and interceded in their behalf. But in vain. The degraded populace reviled him, they mocked at him, they said he also was possessed of a devil, and further, they spat on him; then they cast stones at him, and ultimately, with some others, drove him out of their city; while the two prophets, with many who believed in their holy message, were thrown into prison, there to suffer all the indignities, persecutions and annoyances that apostate hate could inflict. Nor was this the worst; these reprobates took the wives and babes of those believers whom they had driven away, with such as had accepted the truth who still remained in the city, and, gathering them in a body they mercilessly burned them to death in one great martyrs' fire. Into the torturing flames they also cast the records that contained the holy scriptures, as though they imagined, in their blind fury, that they could thereby destroy the truths that were so odious to them.
In their devilish glee and savage exultation they carried the two enchained prophets to the place of sacrifice, that they might harrow up their souls with a view of the sufferings of the perishing women and children. Amulek's brave and impetuous spirit could ill bear the fearful scene. The groans, the cries and supplications of the tortured innocents carried untold agony to his soul. He begged Alma to exercise the power of God that was in them to save the martyrs. But the Holy Spirit revealed to Alma that this sacrifice was by heaven's consent, and he replied, The Spirit constraineth me that I must not stretch forth mine hand, for behold the Lord receiveth them up unto himself in glory; and he doth suffer that the people may do this thing, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day. Then Amulek said, Perhaps they will burn us also. To which Alma responded, Be it according to the will of the Lord. But, behold, our work is not finished; therefore they burn us not.
When the fire had burned low, and the precious fuel of human bodies and sacred records was consumed, the chief judge of the city came to the two prisoners as they stood bound, and mocked them. He smote them on the cheek, and jeeringly asked them if they would preach again that his people should be cast into a lake of fire and brimstone, seeing that they had no power to save those who had been burned, neither had God exercised his power in their behalf. But neither answered him a word. Then he smote them again and remanded them to prison.
After they had been confined three days, they were visited by many judges and lawyers, priests and teachers, after the order of Nehor, who came to exult in the misery of their prisoners. They questioned and badgered them, but neither would reply. They came again the next day, and went through the same performance. They mocked at, smote and spat upon the two disciples. They tantalized them with blasphemous questions, such as the nature of their peculiar faith inspired. How shall we look when we are damned? sneeringly asked these unbelievers in damnation.
Patiently and silently all this was borne. Day after day was it repeated. Harder and harder grew the hearts of the Ammonihahites towards their prisoners. Fiercer and stronger grew their hatred. They stripped Alma and Amulek, and, when naked, bound them with strong ropes. They withheld food and drink from them, and in various ways they tortured their bodies, and sought to aggravate and tantalize them and harrow up their minds. On the 12th day of the tenth month of the tenth year of the Judges (B. C. 82), the chief judge with his followers again went to the prison. According to his usual custom he smote the brethren, saying as he did so, If ye have the power of God, deliver yourselves from these bonds, and then we will believe that the Lord will destroy this people according to your words. This impious challenge the crowd one by one repeated as they passed by the prophets, and smote them in imitation of their leader. Thus each individual assumed the responsibility of the defiance cast at the Almighty, and virtually said, Our blood be upon our own heads.
The hour of God's power had now come—the challenge had been accepted. The prophets, in the majesty of their calling, rose to their feet. They were endowed with the strength of Jehovah. Like burnt thread the cords that bound them were snapped asunder and they stood free and unshackled before the terror-stricken crowd. To rush from the prison was the first impulse of the God-defying followers of Nehor. In their fear some fell to the earth, others, impelled by the crowd behind stumbled and fell over the prostrate bodies, until they became one confused mass, blocking each other's way; struggling, yelling, cursing, pleading, fighting; frantically, but vainly, endeavoring to reach the outer gate.
At this moment of supreme horror an earthquake rent the prison walls. They trembled, then tottered, then fell on the struggling mass of humanity below, burying in one vast, unconsecrated grave, rulers and judges, lawyers and officers, priests and teachers. Not one was left alive of all the impious mob who a few moments before defied heaven and challenged Jehovah's might. But Alma and Amulek stood in the midst of the ruins unhurt. Straightway they left this scene of desolation and went into the city. When the citizens saw the two servants of God, great fear fell upon them, and they fled, as a goat fleeth with her young from two lions.
Alma and Amulek were then ordered to leave the city. This they did, and went to the neighboring town of Sidom. There they found those who had been cast out of Ammonihah, and in grief and sorrow they related the story of the burning of the wives and children of the fugitives, and also the history of their own miraculous deliverance.
CHAPTER XXV.
ZEEZROM SICK WITH FEVER—HIS MIRACULOUS RECOVERY—THE DESTRUCTION OF AMMONIHAH—THE INVASION OF THE LAND OF NOAH—ZORAM, THE NEPHITE COMMANDER, SEEKS THE MIND OF THE LORD—IT IS GIVEN—ITS RESULTS—THE WAR ENDED—ALMA'S MINISTRATIONS.
(ALMA CHAP. 15 AND 16.)
WHILE the fearful tragedy that we have just related was being enacted in Ammonihah, Zeezrom—trembling, heart-sick and faint—wandered with the others to Sidom. The horrors of the damned took hold of him, until his body succumbed to the agony of his mind. He was scorched with a burning fever, which continually increased until the glad tidings reached his ears that Alma and Amulek were safe; for he had feared that through his iniquities they had been slain. No sooner did they reach Sidom than he sent for them, as his heart then began to take courage. They did not hesitate, but at once proceeded to where he lay. When they entered his presence, he stretched forth his hands and besought them to heal him. Alma questioned him regarding his faith in Christ, and finding that the good seed planted in his bosom had brought forth fruit, this mighty high priest cried unto the Lord, O Lord our God, have mercy on this man, and heal him according to his faith which is in Christ. When Alma had said these words, Zeezrom leaped upon his feet and walked, to the great astonishment of all who witnessed it. Alma then baptized the repentant lawyer, who began from that time forth to preach the glorious message of eternal salvation. His energy, wisdom, learning and talents were now used towards the upbuilding of the kingdom of God, with as much zeal as he had before labored for corruptible riches and worldly fame; for Zeezrom was a whole-souled, courageous man, he did nothing by halves—when he served the devil, he was a profitable servant; when he turned to God, he did it with all his heart. From this time Zeezrom became a preacher of righteousness, laboring under the direction of Alma, and we next hear of him ministering with Amulek to the people in the land of Melek.
Next year Ammonihah was destroyed. Less than four months had elapsed since the two inspired followers of the Lamb had left it to its fate, when the Lamanites fell upon it like a whirlwind in its suddenness, and as an avalanche in its utter desolation. The dark skinned warriors of Laman swept over these murderers of the saints like a tempest of fire, leaving neither young nor old, babe nor grandsire, to repeat the story of their woes. Not one of Ammonihah's boasting children was left to defy heaven.
Nor was the city spared; it, also, was given to the destroyer, and its palaces and temples, its homes and its workshops, were consumed by the devouring fire. For one day the fierce flames consumed the walls and towers of Ammonihah. Their light illumined the lurid sky, shone on the distant mountain tops, and lit the neighboring valleys. Then an uninhabitable desolation, stinking with the rotting carcasses of man and beast, only remained to mark the place where Ammonihah once stood. As the Desolation of Nehors, it was known and avoided by the Nephites for many succeeding years.
Emboldened by this signal triumph, the Lamanites entered the borders of the neighboring land of Noah. There they continued their depredations, carrying off many Nephite captives into the wilderness. At this juncture the Nephite general Zoram, with his two sons (Lehi and Aha), rallied his forces, in the hope of intercepting the Lamanite armies in their return to the land of Nephi, and of delivering the captives.
Before starting on their march Zoram determined to inquire of the Lord. He and his sons knew that Alma was a prophet and revelator to the nation. Wisely they went first to him and inquired if it was the Lord's will that they should advance into the wilderness in search of their captive brethren.
Alma laid the matter before the Lord. The Divine answer came: Behold the Lamanites will cross the river Sidon in the south wilderness, away up beyond the borders of the land of Manti. And behold there shall ye meet them, on the east of the river Sidon, and there the Lord will deliver unto thee thy brethren who have been taken captive by the Lamanites.
Obedient to these plain instructions, Zoram and his sons crossed over the river Sidon with their armies, and marched southward beyond the borders of the land of Manti, into that portion of the great southern wilderness which lay east of the river Sidon. There they came upon the enemy, as the word of the Lord had declared, and there they joined in battle. The Lamanites were defeated, scattered and driven into the wilderness, and the Nephite captives were delivered. Great was the joy in the land of Zarahemla when it was found that not one Nephite had been lost of all those taken prisoners; but every one, great and small, had escaped the horrors of slavery in the hands of the Lamanites, and they all returned in peace to possess their own lands. Here we have a most happy result of seeking the word of the Lord and then faithfully carrying out his instructions.
Again there was peace throughout the land, and the name of Zoram is no more mentioned in the sacred record.
During this period of peace, Alma and his fellow-priesthood preached God's holy word in the power and demonstration of the Spirit, and with much success. Great prosperity came to the church throughout all the lands of the Nephites. At this happy time there was no inequality among them; the Lord poured out his Spirit on all the face of the land, as Alma supposed to prepare the hearts of his people for the coming of Christ. Like many others of the ancient prophets, he antedated that glorious appearing. He little knew of the wars and contentions, the apostasies and dissensions, the spiritual tribulation and material commotion that would precede that blessed day. But with this prospect full in view, he labored and rejoiced, preached, blessed and prophesied, never tiring in his energies, and feeling sorrowful only because of the hard-heartedness and spiritual blindness of some of the people.
In one most glorious event, Alma had unspeakable joy. His youthful companions, the sons of king Mosiah, returned from their fourteen years' mission amongst the Lamanites, during which time, after sore trials and great tribulation, they, by the grace of the Father, had brought many thousands of that benighted race to a knowledge of the principles of the everlasting gospel.
Alma was traveling south on one of his missionary journeys from the land of Zarahemla to the land of Manti, when he met Ammon and his brethren coming from the land of Nephi. On hearing the story of the mission, he at once returned with them to Zarahemla. There the condition of affairs amongst the Lamanites was rehearsed to the chief judge, who laid the whole subject before the people, so that whatever was done in relation to the Christian Lamanites might be done by common consent. The Nephites decided to give the land of Jershon to these people for an inheritance. With this cheering news Ammon, accompanied by Alma, returned into the southern wilderness, to the place where his people were awaiting the decision of the Nephites. There the Ammonites were ministered to and comforted by Alma and others, after which they resumed their march to the land set apart for their future abode. There, however, we shall find, as we proceed with our story, they remained but a few years.
CHAPTER XXVI.
KORIHOR THE ANTI-CHRIST—HIS FALSE TEACHINGS AND BLASPHEMY—HE IS TAKEN BEFORE ALMA—IS STRUCK DUMB—HIS MISERABLE END—THE HERESY ROOTED OUT.
(ALMA CHAP. 30.)
THE NEXT notable event in the history of the Nephites was the appearance of Korihor, the anti-Christ. (B. C. 75.)
The doctrines advocated by Korihor were of a kind that would gain ready adhesion from those who did not fervently love purity, truth and righteousness, as they flattered their vanity and gave them liberty to follow the lead of their passions without fear of the judgment or condemnation of a Divine Being. Spiritually he was a Nihilist. He denied the coming of the Messiah, he ridiculed prophecy and revelation, and asserted that it was impossible for men to know the future. He inveighed against the atonement of the Redeemer as a foolish superstition, and taught, instead of the unchanging truths of the everlasting gospel, the theory that every man fared in this life according to the management of the creature, prospered according to his genius, and conquered according to his strength. Further, he announced that whatsoever a man did was no crime, for that when a man was dead, there was an end thereof.
It is almost needless to say that those who accepted such dogmas gave way to all manner of evil doing. They became overbearing to others, exceedingly keen in business transactions, were full of covetousness, duplicity, and lasciviousness, and indulged in various wanton pleasures. Their motto might be said to have been, Let us eat, drink and be merry, for tomorrow we die; and what we do here will not be brought against us hereafter.
Korihor also gained a strong hold among the discontented, for such are ever found where universal perfection does not dwell. He railed at the holy priesthood with fierce words of falsehood. He charged that they sought to keep the people down, that they encouraged ignorance in the masses, that they bound their minds with foolish traditions; all this, and much more, that they might usurp power and authority, and glut themselves with the results of their victims' daily toil.
In Alma's answer to this charge we have a pleasing insight into his private life. He said: Thou knowest that we do not glut ourselves upon the labors of this people, for behold, I have labored even from the commencement of the reign of the Judges until now, with mine own hands, for my support, notwithstanding my many travels round about the land to declare the word of God unto my people; and notwithstanding the many labors I have performed in the church, I have not so much as received even one senine for my labor; neither has any of my brethren, save it were in the judgment seat, and then we have received only according to law for our time.
As a propagandist, Korihor, for a short time, was a success. We first hear of him preaching his satanic doctrines in the land of Zarahemla, and as he claimed to fully believe all he taught, the law could not touch him, as full religious liberty was guaranteed under the constitution and laws of the Nephite commonwealth. From Zarahemla he went to the land of Jershon to inoculate the Ammonites with his soul- destroying vagaries. But they were a wiser and more zealous people for the gospel than were many of the Nephites. They took him, bound him, and carried him before Ammon (son of king Mosiah), their high priest. He directed that Korihor should be removed beyond the border of their land, which command having been obeyed, we next find the unabashed impostor laboring amongst the people of the land of Gideon. There he also met with rebuffs. He was arrested by the people and taken before the chief officers in that land. They found they could do nothing that would be satisfactory with him, so they remanded him into the custody of the proper officers, with instructions to carry him before Alma and Nephihah, in Zarahemla.
When brought before these worthies—the highest dignitaries of the church and state—Korihor continued in his course of loud-mouthed blasphemy, defiant assumption, and wilful falsehood.
He argued against the existence of the Father and the coming of his Only Begotten. Alma accused him of arguing against his convictions, but this he stoutly denied, and clamored for a sign to be given, as he pretended, that he might be convinced. Alma at length, wearied by his impious importunities, told him that God, as a sign, would smite him dumb. This terrible warning, though it caused the pretender some uneasiness, only resulted in an attempt at prevarication on his part. He said: I do not deny the existence of a God, but I do not believe there is a God; and I say also, that ye do not know that there is a God; and except ye show me a sign I will not believe. Then Alma answered: This will I give unto thee for a sign, that thou shalt be struck dumb according to my words; and I say that, in the name of God, ye shall be struck dumb, that ye shall no more have utterance.
Korihor received his sign; Alma's words were fulfilled; the sign-seeker never more spoke on earth. When the hand of the Lord fell upon him he recanted. By writing, as he could not speak, he confessed the power of God, and acknowledged that he had been led astray by Satan, who had come to him in the form of an angel of light. He begged that the curse might be removed, but Alma, well knowing the baseness of his heart, refused to intercede before heaven in his behalf lest when restored to speech he would again strive to deceive the people.
And it came to pass that the curse was not taken off Korihor; but he was cast out and went about from house to house begging for his food.
A proclamation was next sent throughout all the land. In it the chief judge recited what had happened to Korihor, and called upon those who had believed in his words to speedily repent, lest the same judgments should come upon them.
This proclamation put an end to the iniquity of Korihor, for his followers were all brought back again to the truth. But Korihor, deserted by the devil, a vagabond and a beggar, still continued to beg his way from town to town, from house to house; until, one day, in a city of the Zoramites, he was run over and trodden down. The injuries that he received at this time were so great that he soon after died.
CHAPTER XXVII.
ZORAM AND THE ZORAMITES—THEIR PECULIAR HERESY—THE LAND OF ANTIONUM—THE RAMEUMPTOM—ALMA'S MISSION TO THESE PEOPLE—THOSE WHO RECEIVE HIS TEACHINGS PERSECUTED—THEY FLEE TO JERSHON.
(ALMA CHAP. 31 TO 35.)
IN OUR last chapter we stated that Korihor, the anti-Christ was killed in a city of the Zoramites. Who was Zoram? and who were the Zoramites? are the questions that now present themselves.
There are two distinct classes of people called Zoramites in the Book of Mormon. The first, the descendants of Zoram, the servant of Laban, who accompanied Nephi from Jerusalem. The second were the followers of the apostate Zoram, whose defection and treason caused so much trouble and bloodshed in the Nephite republic.
Of the last named Zoram and his individual life we have no history. We only know him through his pernicious teachings, and the sad results thereof. But it is altogether probable that before he started out as a religious reformer on his own account, he was a follower of Nehor, as the majority of his adherents appear to have been gathered from that sect and to have belonged to that order.
Zoram assembled his people in a region of the South American continent, at that time but very thinly settled by the Nephites. It was called the land of Antionum, and lay to the east of the river Sidon, while it stretched from the land of Jershon in the north, to the great wilderness south, which was infested with the more savage, wandering Lamanites. To this broad land the Zoramites gathered, and there built their cities, erected their synagogues, and grew in material wealth; until, in the year B. C. 75, they had become an important, though undesirable portion of the Nephite commonwealth. As friends they were unreliable, as enemies formidable.
In the various apostasies, partial or total, that from time to time disgraced the Nephites, there is one characteristic feature that seems universal to them all, however much they may have differed on minor points. It was the denial of the coming of the Savior in the flesh, and of the necessity of His atonement for the sins of the world. This was the evil one's strong point in his efforts to mislead the ancient Nephites. Let him but persuade any people to reject this, the foundation of the gospel scheme, and little he cares what else they believe or disbelieve; for when this fundamental truth is rejected their spiritual enslavement is secured.
This was the case with the Zoramites. They claimed to be a chosen and a holy people, separate from their fellow-men, and elected of God to eternal salvation, while all around were predestined to be cast down to hell. This atrocious creed naturally resulted in its adherents and advocates being puffed up in vanity and consumed with pride. They became haughty, uncharitable and tyrannical, and oppressors of their poorer neighbors. They covered their bodies with the finest apparel, and profusely adorned their persons with costly ornaments of gold and jewels. In their arrogance and self-righteousness they became the Pharisees of their age and country; but in other phases of iniquity they far exceeded their counterparts in the Holy Land. They bowed down to idols, denied the coming of Christ, declared the doctrine of the atonement to be a foolish tradition, and, like many of the sects of modern Christendom, they misinterpreted the teachings of holy scripture with regard to the being of God. Their declaration of faith was: Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever.
This strange medley of ideas gave birth to corresponding vagaries of worship. They left off praying. Being chosen and elected to be God's holy children, they had no need of prayer. Once a week they assembled in their synagogues and went through an empty form, which was a little prayer, a little praise and considerable self-glorification. Having done this, they never mentioned God or holy things again throughout the week; indeed, it was a portion of their creed that their synagogues were the only places in which it was lawful to talk or think of religious matters.
Their ceremonies were as absurd as their creed. In the centre of each of their synagogues was erected a holy stand, or pulpit, called rameumptom, which stood high above the congregation. From the slight description given of it in the book of Alma we judge it may have been somewhat pyramidical in form, the top being only large enough for one person to stand upon. Each worshiper mounted to the top, stretched out his hands toward heaven, and, in a loud voice, repeated their set form of worship. Having done this, he descended and another took his place, and so on, until all who desired to go through the mummery had satisfied their conscience or gratified their pride.
The tidings of this defection having reached Alma, he selected several of the leading members of the priesthood, and, as soon as possible, proceeded to the land of Antionum. Those who accompanied him were his two younger sons, three of the sons of king Mosiah, Amulek and Zeezrom. To his anxiety to bring these dissenters back from the error of their ways and to avert heaven's righteous wrath from falling upon them, was added the fear that if they remained in their wickedness they would join the Lamanites and bring trouble upon the more faithful Nephites by urging the renewal of war.
On the arrival of Alma and his fellow-laborers at the seat of this apostasy, they at once commenced their ministrations. They taught in the synagogues and preached in the streets. They visited the people from house to house, using every possible effort to bring these misguided dissenters to an understanding of their perilous condition. To these labors we are indebted for some of the plainest and most powerful gospel teachings contained in the Book of Mormon, all of which will well repay our perusal. Suffice it to say, that many of the poor and humble, those who were oppressed, abused and trodden down by their false priests and unrighteous rulers, as well as by the wealthier portion of the community, received the words of salvation, while the majority rejected them with contemptuous scorn. Some of the missionaries were maltreated. Shiblon, the son of Alma, was imprisoned and stoned for the truth's sake, while others fared but little better. Unfortunately the work of God was retarded by the misconduct of Corianton, the brother of Shiblon, who, for a time, deserted his ministerial duties for the company of a harlot. This folly caused Alma great sorrow, as it gave the ungodly a pretext for rejecting the gospel, of which they were not slow to avail themselves.
When Alma and his associates had done all the good they deemed possible, they withdrew to the neighboring land of Jershon. No sooner had they left than the more crafty of the Zoramites devised a plan to discover the feelings of the community. They gathered the people together throughout the land and consulted with them concerning that which they had heard. In this way they discovered who favored the truth and who rejected it. Finding that the poor and uninfluential were those who had received it, they resorted to persecution and plunder. They drove the believers from their homes and out of the land. Most of these fled to the land of Jershon, whither the priesthood had preceded them.
The land of Jershon was inhabited by the people of Ammon. They also had left home and country for the truth's sake, and now that others were suffering from the same cause, they received them with open arms. They fed and clothed those who needed such help, and gave them lands whereon they might build up new homes.
When the wicked Zoramites heard of the kind reception their injured fellow-citizens had received in Jershon they were greatly angered. They were not content to spoil them themselves, but they wanted to make them fugitives and vagabonds on the face of the whole earth. Their leader, a very wicked man, sent messages to the Ammonites, desiring them to expel the refugees, adding many threats of what would follow, should his cruel demand not be complied with. But the Ammonites were a brave people; they had already suffered unto death for the cause of God; and they were not of the stamp to desert their afflicted brethren. Rather than do so, they would again forsake their homes and find in some other region a land of peace: for we must remind our readers that the Ammonites had entered into covenant with God never again to bend the bow or draw the sword to take human life. They, therefore, withdrew to the land of Melek, and the armies of the Nephites occupied the land of Jershon.
CHAPTER XXVIII.
ANOTHER WAR—MORONI, THE LEADER OF THE NEPHITES—THE TACTICS OF THE LAMANITES—ZERAHEMNAH—THE BATTLE AT RIPLAH—DEFEAT OF THE LAMANITES.
(ALMA CHAP. 43 AND 44.)
THE cause which led the Nephite armies to occupy Jershon was that the Zoramites, finding that their haughty and unjust demands would not be complied with, had excited the Lamanites to invade the territory of the Nephites. The Lamanite forces which were commanded almost entirely by Nephite apostates, on account of their fierce hatred to their former associates, marched first into the land of Antionum, where they were joined by the Zoramites. Then the whole of the invading hosts, under the command of a dissenter named Zerahemnah, advanced northward towards the land of Jershon.
This was a day of peril for the Nephites. Their enemies were much more numerous than they, and were filled with a savage thirst for blood, which was especially felt against those who were of their own race and kindred who had bowed in obedience to Heaven's commands. At this juncture the Lord raised up one of the greatest heroes ever born on American soil. He was not only a military leader, but a priest and prophet, and by his inspiration and devoted courage the Nephites were for many years led to uninterrupted victory. Such was Moroni, who now, though but twenty-five years old, took the chief command of the armies of his nation.
Though the forces of the Lamanites were much more numerous, all other advantages were on the side of their foes. The discipline of the Nephites was better by far; the bodies of their soldiers were protected by armor, breastplates, helmets, shields, etc., and they were fighting for the sacred cause of their religion and their country, their altars and their fire-sides, their wives and their little ones. Inspired by the justness of their cause and the extremity of their circumstances, they fought with a courage and a desperation never exceeded in their annals.
The Lamanites, on the other hand, had no such holy impulses to nerve their arms for the combat. They were the aggressors, and were hasting to shed the blood of their brethren. Insane and infernal hatred alone inspired them for the warfare. Besides, they were ill-prepared to meet the Nephites, who had such a tactician as Moroni for their commander-in-chief. The descendants of Laman were simply armed with swords and cimeters, bows and arrows, slings and stones. Their bodies were naked with the exception of a skin wrapped about their loins. The Zoramites and other dissenters from the Nephites were better clothed; in dress they followed the fashion of the people from whom they sprang.
The Lamanites, finding that Moroni was too well prepared for their attack on the land of Jershon, retired through Antionum into the wilderness, where they changed direction and marched towards the headwaters of the river Sidon, with the intention of taking possession of the land of Manti. But Moroni was too vigilant to allow his enemies to slip away without knowing what had become of them. He had his spies watch the movements of Zerahemnah's forces, and in the meanwhile sent to Alma to inquire the mind and will of the Lord with regard to his future course. The word of the Lord was given to Alma, and he informed Moroni's messengers of the movements of the Lamanites. The young general, with becoming prudence, then divided his army. One corps he left to protect Jershon, and with the remainder he advanced by rapid marches toward Manti, by the most direct route. On his arrival he at once mustered all the men who could bear arms into his forces, to help in the defense of their rights and their liberties against the advancing foe. So rapid had been his movements and so prompt had been the response to his calls that when the Lamanites reached the neighborhood of the Sidon he was prepared for their coming.
The battle that was fought when the opposing armies met was one of the most stubborn and bloody in Nephite history. Never from the beginning had the Lamanites been known to fight with such exceeding great strength and courage. Time after time their hosts rushed upon the well-ordered ranks of the Nephites, and notwithstanding the latter's armor they crushed in their heads and cut off their arms. But the cost of these charges to their own numbers was terrible. The battle began at a hill called Riplah, and afterwards extended to both banks of the Sidon. At one time a lull took place in the carnage, and Moroni, who had no pleasure in the shedding of blood, made an offer of such terms of surrender as he considered the circumstances warranted. But Zerahemnah and other captains of the Lamanite hosts rejected the offer and urged their troops to renewed resistance. So the battle recommenced with unabated ferocity. At last the faith and valor of the Nephites prevailed; many of the Lamanites surrendered and agreed to a covenant of peace. Even Zerahemnah himself, wounded and scalped by one of Moroni's body guard, to prevent the total annihilation of his armies, at last consented to the proposed terms and entered into the required covenant of peace. So great were the losses on both sides, especially of the Lamanites, that the dead were not numbered.
Thus ended the war, but not the Zoramite heresy, for we read, in the history of later wars between the two nations, of certain Lamanite captains being of the Zoramites. Foiled in their attempts to destroy their former brethren and to overthrow the church of God, they still adhered to their false faith, and on every possible occasion made manifest their undying hatred to those whose only offense was that they would not join them in their crimes nor consent to the destruction of the liberties of the people.
CHAPTER XXIX.
ALMA'S CHARGE TO HIS SONS—HE TRANSFERS THE RECORDS TO HELAMAN—HE LEAVES THIS WORLD—ZEEZROM'S LATTER DAYS—HELAMAN'S MINISTRATIONS.
(ALMA CHAP. 36 TO 42, 45.)
ALMA was now growing old. Notwithstanding his unceasing efforts and fervent prayers, the Nephites were again backsliding into iniquity. To every Nephite city, and to every Nephite land he went or sent, to revive the gospel fires in the souls of the inhabitants. But many became offended because of the strictness of the gospel's laws, which forbade not only sin itself, but the very appearance of sin. As this feeling grew, Alma's heart became exceedingly sorrowful and he mourned the depravity of his people.
Like many of the ancient patriarchs, when they felt that their mortal career was drawing to its close, he called his sons to him, and gave them his last charge and blessing, speaking to each as the spirit of instruction and prophecy inspired. To Helaman, his eldest, he transferred the custody of the sacred plates, with many words of warning and caution regarding them. With hearts strengthened and renewed by the inspiration of his fervent admonitions, his sons went forth among the people; nor could Alma himself rest while there was a soul to save or a wrong to make right. He also went forth once again in the spirit of his holy calling, and raised his voice in advocacy of the principles of the everlasting gospel.
It was in the nineteenth year of the Judges (B. C. 73), that Alma took his beloved son, Helaman, and after having discovered, through divers questions, the strength and integrity of his faith, he prophesied to him of many important events in the distant future, especially with regard to the destruction of the Nephites. This prophecy he commanded him to record on the plates, but not to reveal to anyone. Alma then blessed Helaman, also his other sons; indeed he blessed all who should stand firm in the truth of Christ from that time forth. Shortly after this he departed out of the land of Zarahemla, as if to go to the land of Melek, and was never heard of more. Of his death and burial no men were witnesses. Then the saying went abroad throughout the church that the Lord had taken him, as he beforetime had taken Moses. This event occurred exactly one hundred years from the time of the elder Alma's birth.
After the departure of Alma we learn no more of the life of his associate Zeezrom, though his name and teachings are more than once referred to by later servants of God. We also read of a city of Zeezrom, and, as it was the custom of the Nephites to name their cities, towns and villages after whoever founded them, it is highly probable that, in the colonization of the country so vigorously carried on in the age that these men lived, he commenced the building of this place, and it would not be unreasonable to believe that he dwelt in the midst of its citizens as their high priest or chief judge.
Alma's son Helaman appears to have succeeded him as the presiding High Priest. After Alma's departure from this earth Helaman and others went through the cities of the Nephites and regulated the affairs of the church. Owing to the pride of many who would not give heed to the instructions given them, nor walk uprightly, dissensions arose, which in after years led to numerous evils, among the greatest of which was a long continued war, or series of wars, between the faithful Nephites on one side, and the apostates, and afterwards the Lamanites on the other. Still, for four years, Helaman and his associate priesthood were enabled to maintain order in the church. Many died in full faith of the gospel and in joyous hope of its never-ending rewards; indeed, during that period there was much peace and great prosperity enjoyed by those who remained faithful.
CHAPTER XXX.
AMALICKIAH—HIS APOSTASY AND TREASON—MORONI'S TITLE OF LIBERTY—THE NEPHITES RESPOND TO HIS CALL—LEHONTI-HE IS POISONED BY AMALICKIAH—THE KING OF THE LAMANITES TREACHEROUSLY SLAIN—AMALICKIAH MARRIES THE QUEEN AND IS PROCLAIMED KING—A DISASTROUS LAMANITE RAID.
(ALMA CHAP. 46 AND 50.)
PEACE, however, was but short lived. Internal dissensions created by the intrigues of apostates and royalists convulsed the Nephite community. The rebels were led by a descendant of Zoram, the servant of Laban, named Amalickiah, one of the most ambitious, cunning and unscrupulous characters that ever disgraced the history of ancient America. It was a perilous day for the Nephite nation when this subtle creature bent all his brilliant energies to the fulfillment of his ambitious dreams. True, he had been a member of Christ's holy church, but now the love of God had given place to the hatred of his servants; he was the citizen of a republic, but he aspired to overthrow its liberties, and reign as king over his fellow-citizens. Indeed he had cherished thoughts of still greater power, even to be monarch of the entire continent; both Nephite and Lamanite should bow to his undisputed sway. Such were his nightly dreams, and the continual thoughts of his waking hours, and to this end he bent all the energies of his mind, all the craft of his soul, all the cunning of his tongue, all the weight of his influence. With promises rich as the gold of Ophir and numerous as the snow-flakes in a winter's hurricane, he beguiled his weaker fellows; men who, like him, loved power, hated the truth, delighted in iniquity, but who had not the lofty ambition, the unhallowed valor, and the deep designing cunning that distinguished their leader. To his call the dissatisfied, the corrupt and the apostate rallied.
Opposed to him stood Moroni, the dauntless leader of the armies of the Nephites. Inspired by an unquenchable love for truth and liberty, he sensed with every heart's pulsation that no man could fight for a holier, more glorious cause than virtue and liberty. Thus inspired, he tore a portion of his robe from it surrounding parts, and inscribing thereon his battle cry, he lifted it high upon a pole. Then girding on his armor, incasing his head with its fit covering, shielding his body with its breastplates, placing the proper pieces round his thighs and loins, he kneeled in humble, heartfelt prayer before Jehovah, presented his "Title of Liberty" before him and asked his blessing, protection, guidance and victorious aid in the coming struggle. Then he gathered the hosts of the Nephites; from place to place he sped, waving in the air the ensign on which all could read the burning words he had inscribed: In memory of our God, our religion and freedom, and our peace, our wives and our children.
MORONI RAISES THE "TITLE OF LIBERTY."
Nor did he cry in vain; the patriot Nephites, the members of the church of Christ, hastened with ready feet to the response. The streets of Zarahemla were alive with the gathering hosts. Each warrior, to show his devotion to the liberties with which God had endowed them, and his fealty to the Great Giver, rent his robe, as the young general had done, and thereby made covenant with God and his brethren to be faithful and true, in life and in death, in the council chamber and on the battle field, while an enemy remained to menace their liberties, national or religious.
Nor was Zarahemla alone in the manifestation of her patriotic love. Moroni's stirring appeal was spread far and wide throughout the lands of the Nephites. Swift-footed, banner-bearing messengers hastened down the Sidon's banks to the dwellers in the north, arousing the patriots of each peaceful city to the peril of the hour. Onward they hurried until Desolation echoed back to Bountiful the battle cry of liberty. Others gave no rest to the soles of their feet until Mulek, and her sister cities that lined the Caribbean Sea had flung from their tower tops the hallowed banner. Through the narrow defiles and rocky canyons that lay between the Andes' lofty peaks, other couriers pushed their unwearied way into the western wilderness and hence to the Pacific's strand, until every city held by Nephites had gathered her sons to the defense of their rights and their liberties, their altars and their fire-sides. Nor were Manti and the other cities of the south forgotten; the faithful and the brave who lined the borders of the great southern wilderness heard the rallying cry. From every city, every vale, the converging hosts poured forth with sword and spear, with bow and arrow, with slings and stones; while from the top of every tower and citadel throughout the Nephites' land, the sacred standard fluttered in the breeze. Men of strong arms and stout hearts were they, of faith unfaltering, and courage undiminished.
No wonder, then, that when Amalickiah's emissaries brought the evil-boding news of this great awakening to his unwilling ears that he faltered in his purpose, that his followers lost heart, that retreat was deemed the fittest show of wisdom, and discretion the better part of valor. No wonder that when, by Moroni's vigilance, that retreat was cut off, that the rebels succumbed and surrendered, that Amalickiah fled for safety to the Lamanites, and that the "Title of Liberty" continued to float uninterruptedly from the Atlantic to the Pacific coast, as far as Nephi's children ruled or Nephite homes were found, and that Moroni and his people rejoiced with intensified joy in their liberties, now more than ever dear to them through the valorous efforts they had put forth for their preservation.
When Amalickiah fled to the court of the king of the Lamanites he evolved a plot worthy of a demon, which only ceased with life. He was a Napoleon in ambition and diplomacy, and possibly also in military skill. On the first favorable opportunity after reaching the Lamanite court, he commenced to rekindle the fires of hatred toward his former friends. At first he was unsuccessful, the recollection of their late defeats was too fresh in the memory of the multitude. The king issued a war proclamation, but it was disregarded. Much as his subjects feared the imperial power, they dreaded a renewal of war more. Many gathered to resist the royal mandate. The king, unused to such objections, raised an army to quell the advocates of peace, and placed it under the command of the now zealous Amalickiah.
The peace-men had chosen an officer named Lehonti for their king and leader, and he had assembled his followers at a mountain called Antipas. Thither Amalickiah marched, but with no intention of provoking a conflict; he was working for the good feelings of the entire Lamanite people. On his arrival he entered into a secret correspondence with Lehonti, in which he agreed to surrender his forces on condition that he should be appointed second in command of the united armies. The plan succeeded. Amalickiah surrendered to Lehonti and assumed the second position. Lehonti now stood in the way of his ambition; it was but a little thing to remove him: he died by slow poison administered by Amalickiah's command.
Amalickiah now assumed supreme command, and at the head of his forces he marched towards the Lamanite capital. The king, supposing that the approaching hosts had been raised to carry the war into Zarahemla, came out of the royal city to greet and congratulate him. As the monarch drew near he was traitorously slain by some of the creatures of the subtle general, who at the same time raised the hue and cry that, the king's own servants were the authors of the vile deed. Amalickiah assumed all the airs of grief, affection and righteous indignation that he thought would best suit his purpose. He next made apparently desperate, but purposely ineffectual, efforts to capture those who were charged with the crime, and so adroitly did he carry out his schemes, that before long he wheedled himself into the affections of the queen, whom he married, and he was recognised by the Lamanites as their king. Thus far his ambition was realized, but it was far from satisfied; ambition seldom is.
Amalickiah now cherished the stupendous design of subjugating the Nephites and ruling singly and alone from ocean to ocean (B. C. 73). To accomplish this iniquitous purpose, he dispatched emissaries in all directions whose mission was to stir up the angry passions of the populace against the Nephites. When this vile object was sufficiently accomplished, and the deluded people had become clamorous for war, he raised an immense army, armed and equipped with an excellence never before known among the Lamanites. This force he placed under the command of Zoramite officers, and ordered its advance into the western possessions of the Nephites, where, amongst others, stood the cities of Ammonihah, now rebuilt, and Noah.
The Nephites, during this time, had been watching Amalickiah's movements and energetically preparing for war. When the Lamanites reached Ammonihah they found it too strongly fortified to be taken by assault; they therefore retired to Noah, originally a very weak place, but now, through Moroni's foresight and energy, made stronger than Ammonihah. The Zoramite officers well knew that to return home without having attempted something would be most disastrous, and therefore, though with little hope, made an assault upon Noah. This step resulted in throwing away a thousand lives outside its walls, while its well-protected defenders had but fifty men wounded. After this disastrous attempt the Lamanites marched home. Great was the anger of Amalickiah at the miscarriage of his scheme; he cursed God and swore he would yet drink the blood of Moroni.
During the next year the Lamanites were driven out of the great eastern wilderness, which was occupied by numerous Nephite colonies, who laid the foundations of several new cities along the Atlantic coast. Moroni also established a line of fortifications along the Nephites' southern border, which stretched from one side of the continent to the other.
CHAPTER XXXI.
A FEW YEARS OF PEACE—TEANCUM-THE CONTENTION BETWEEN LEHI AND MORIANTON—AMALICKIAH'S TERRIBLE INVASION—HIS SUCCESS—HE IS STOPPED AT BOUNTIFUL BY TEANCUM—TEANCUM SLAYS AMALICKIAH—AMMORON MADE KING OF THE LAMANITES.
(ALMA CHAP. 50 AND 52.)
A FEW YEARS of peace and prosperity now followed. The Nephites multiplied exceedingly and grew very rich. They were also greatly blessed of the Lord; and the sacred historian informs us there never was a happier time among the people of Nephi than at this time. Sad to say, this blessed era lasted but a few years. A local quarrel between two cities on the Atlantic sea-board regarding their respective boundaries was the cause of the first fresh outbreak. At this point we are introduced to another great general of the Nephites, named Teancum.
Teancum appears to have had command of the Nephite army of the north (under the direction of Moroni, the commander-in-chief of all the forces of the republic), and to have had committed to him the defense of the land Bountiful and the Isthmus of Panama. His first exploit to which our attention is drawn is the defeat of the dissatisfied people of Morianton, who, having unjustly quarreled with their neighbors, the people of the city of Lehi, and being apparently aware of the unrighteousness of their cause, determined to migrate to the land northward, and there establish an independent government.
Such a movement being evidently dangerous to the peace and stability of the republic, Moroni determined to prevent the accomplishment of their schemes. He dispatched Teancum with a body of troops to head them off. This the gallant officer succeeded in doing, but not until they had reached the Isthmus, when a stubbornly fought battle ensued, in which Teancum slew Morianton with his own hand, and compelled the surrender of his followers. (B. C. 68.) The prisoners were brought back, the grievances of the two people were investigated, a union between them brought about, and both were restored to their own lands. [6]
In the following year (B. C. 67), Amalickiah commenced his devastating invasion of the Atlantic provinces of the Nephites. Commencing at Moroni, on the extreme south-east, he gradually advanced northward, capturing and garrisoning all the Nephite cities along the coast, until toward the close of the year he reached the borders of the land Bountiful, driving the forces of the republic before him. At this point he was met by Teancum and a corps of veterans renowned for their courage, skill and discipline. The Lamanite leader endeavored to force his way to the Isthmus, with the intention of occupying the northern continent. In this he was foiled, for the trained valor of Teancum's warriors was too much for that of Amalickiah's half-savage hordes. All day the fight lasted, and at night the worn out soldiers of the two armies camped close together, the Lamanites on the sea-beach, and the Nephites on the borders of the land Bountiful.
It was the last night of the old year, according to Nephite reckoning. The great heat and the terrible efforts of the day had overcome both officers and men. The murmur of the Atlantic's waves sounded a soft lullaby in the ears of Amalickiah and his hosts, who, for the first time during the campaign, had suffered a check in their triumphal march. Even Amalickiah slept; but not so with Teancum. He was brooding over the wrongs and perils of his beloved country, as well as his own sufferings, both the deadly fruit of one man's unholy ambition. As he pondered he grew more angry, and at last he determined by one desperate stroke to put an end to the war; or, if not that, at least to slay the cause of it. Taking one servant with him, he secretly stole out of his own camp into that of the enemy. A death-like silence reigned in both. Cautiously and unobserved he searched out the royal tent. There lay the foe, there lay his guards, all overcome with resistless fatigue. To draw his javelin, thrust it into the king's heart and then flee, was but the work of a moment, and so adroitly did he fulfill his purpose that Amalickiah died without a struggle or a cry, and it was not until the morning that his guards discovered that the hosts of Laman were without a head.
When Teancum returned to his own warriors he awoke them from their slumbers and rehearsed to them all that he had done. It is not difficult to imagine their enthusiasm, which, for fear they should arouse the enemy, they were compelled to restrain. They, however, kept a strong guard on the alert, lest when the Lamanites awoke and discovered that their king was dead, they should, in their anger make a sudden onslaught on the Nephite lines. This thought, however, was not realized. When the Lamanites found that Amalickiah was slain, they hastily retreated to the fortified city of Mulek.
Amalickiah was succeeded on the Lamanitish throne by his brother Ammoron, who continued the war with unrelenting vindictiveness.