NEW WITNESSES FOR GOD
II.
THE BOOK OF MORMON
By B. H. Roberts,
Author of "The Gospel," "Outlines of Ecclesiastical History," "Mormon Doctrine of Deity," "Defense of the Faith and the Saints," "The Prophet-Teacher," etc., etc. IN THREE VOLUMES
VOL. III.
THE DESERET NEWS
Salt Lake City
1909
TABLE OF CONTENTS.
PART III. (Continued).
THE EVIDENCES OF THE TRUTH OF THE BOOK OF MORMON, (CONTINUED)
Indirect External Evidences (Continued).—American Traditions 3
I. The Signs of Messiah's Birth
II. The Signs of Messiah's Death
Indirect External Evidences—American Traditions (Continued)
I. Messiah in the Western Hemisphere
II. The Culture-Heroes of America
III. The Peruvian Tradition of the Messiah
IV. Topilitzen Quetzalcohuatl
External Evidences—The Hebrew Origin of the Native American Races—Hebrew Relics
I. Garcia
II. Lord Kingsborough's Views
III. Adair's Evidences
The Discovery of Hebrew Relics
I. The Pittsfield Hebrew Parchment
11. The Newark Hebrew Tablet
The Discovery of Relics Other Than Hebrew
I. Cincinnati Gold Plate
II. The Kinderhook Plates
III. The Tuccabatchey Plates
External Evidence—Minor Coincidences—Race Unity
I. Central and Western New York an Ancient Battle Field
II. Miscellaneous Book of Mormon Historical Incidents and Nephite Customs Found in the Native American Traditions
III. Human Sacrifices. Cannibalism
IV. Burying the Hatchet
V. Hagoth's Marine Migrations Preserved in Native Legends
VI. Native American Race Unity
VII. Did the Book of Mormon Antedate Works in English on American Antiquities Accessible to Joseph Smith and His Associates
VIII. The Value of the Evidence Supplied by American Antiquities
External Evidences (Continued).—Evidence of the Bible
I. The Place of the Patriarch Joseph in Israel.—The Promises to Him and His Seed
II. The Prophecies of Isaiah on the Coming Forth of the Book of Mormon 109
III. The Prophecy of Messiah in Relation to "Other Sheep" than Those in Palestine that Must Hear His Voice
External Evidences (Continued.)—The Evidence of the Church to the Book
Internal Evidences—The Book of Mormon, in Style and Language, is Consistent with the Theory of its Construction
I. Of the Unity and Diversity of Style
II. Characteristics of an Abridgement
III. Originality in Book of Mormon Names
IV. Of the Nephite Custom in Naming Cities and Provinces Being Ancient 139
V. Of the Nephites, Like the Jews, Being a Mononymous People
Internal Evidences (Continued).—The Book of Mormon Forms of Government Consistent with the Times and Circumstances under which they Existed
I. Monarchies
II. Reign of the Judges—Republic
III. Ecclesiastical Government
IV. The Events to which Importance is Given in the Book of Mormon are in Harmony with the Character of the Writers
V. Complexity in the Structure of the Book of Mormon in Harmony with the Theory of its Origin
Internal Evidences (Continued).—The Originality of the Book of Mormon an Evidence in Support of its Claims
I. Originality of Structure
II. Originality in Names
III. In the Manner of its Coming Forth
IV. Its Accounting for the Peopling of America
V. The Nativity of Ancient American Peoples
VI. Accounting for the Existence of Christian Ideas in America
Internal Evidences (Continued).—The Originality of the Book of Mormon an Evidence in Support of its Claims. (Continued)
VII. The Fall of Adam—The Purpose of Man's Earth Existence—Adam fell that men might be; Man an Immortal Spirit; Men are that they might have joy...
VIII. The Agency of Man
IX. The Atonement
X. The Doctrine of Opposite Existences
Internal Evidences (Continued).—The Evidence of Prophecy:
I. A Testimony Shall be Given by the Holy Ghost....
II. "They Shall Have the Gift and Power of the Holy Ghost."
III. "Three Witnesses" Shall Behold the Book "By the Gift and Power of God."
IV. The Blood of Saints Shall Cry from the Ground
V "Because My Word Shall Hiss Forth, Many Shall say 'A Bible! A Bible'" 153
VI. The Lost Books of the Bible
VII. No Gentile Kings in America
Internal Evidences (Continued.)—The Evidence of Prophecy (Continued) 281
I. Many Shall Believe the Words of the Book
II. The Book of Mormon to be Taken to the American Indians
III. The Jews Shall Begin to Believe in Christ, and to Gather to Their Lands
IV. The Work of the Lord to Commence Among all Nations to Bring About 'the Restoration of His People Israel, and a Universal Reign of Peace and Righteousness
V. The Sign of the Modern World's Awakening
VI. Conditional Prophecies—The Evidence of Things Worthy of God to Reveal
Internal Evidences (Continued).—The Spirit of the Book
I. The Poetry the Book of Mormon has Inspired
II. Summary of Internal Evidences
PART IV.
OBJECTIONS TO THE BOOK OF MORMON.
Counter Theories of Origin
I. Alexander Campbell's Theory
II. The Spaulding Theory of Origin
III. The Sidney Rigdon Theory
IV. I. Woodbridge Riley's Theory of the Origin of the Book of Mormon
(Erratum.—The numeral II is repeated in this chapter, as also in this table in order to correspond with the number in the chapter.)
Objections to the Book of Mormon
I. Errors in Style and Grammar
II. Objections Based Upon the Existence of Passages in the Book of Mormon Which Follow King James' Translation
II. Miscellaneous Objections Based on Literary Style and Language
III. The Difficulty of Passages from Isaiah Being Quoted by Nephite Writers, that Modern Bible Criticism Holds were not Written Until the Time of the Babylonian Captivity—and not Written by Isaiah at all
(Erratum.—After using numerals in this chapter from IV to VII, by an error, the printer began again at V and ran to X. There is no break in the order of the subjects, however, in the chapter, and the numerals in this table are made to correspond with those in the text.)
Objections to the Book of Mormon (Continued)
IV. Pre-Christian Era Knowledge of the Gospel
V. The Unlawfulness of Establishing the Priesthood with Others than the Tribe of Levi
VI. Nephite Knowledge of the "Call of the Gentiles."
VII. The Difficulty of the Three Days of Darkness
V. The Birth of Jesus "at Jerusalem."
VI. The Settlement of Modern Controversies
VII. The Book Contains Nothing New
VIII. Modern Astronomy in the Book
IX. The Geography of the Book
X. Of the Objection that the Transcript of Characters Made from the Nephite Plates by Joseph Smith, Bear no Resemblance to the Hieroglyphics and Language Characters Discovered in Central America on Stone Tablets, Maya Books and Mexican Picture Writing
Objections to the Book of Mormon (Continued)
I. Alleged Plagiarisms of Historical and Biblical Events.
II. The Absence of Book of Mormon Names Both of Places and Persons in Native American Language
III. Nephi's Temple
IV. The Difficulty of Iron and Steel Among the Nephites
V. The Horse and Other Domestic Animals of the Book of Mormon
VI. The Barges of the Jaredite Colony
VII. The Marvels of Liahona—"Compass."
VIII. The Weight of the Plates
VIII. The Death of Shiz
IX. Concluding Reflections
PART III.
The Evidences of the Truth of the Book of Mormon, Continued.
NEW WITNESSES FOR GOD
II.
THE BOOK OF MORMON.
CHAPTER XXX
INDIRECT EXTERNAL EVIDENCES (Continued)—AMERICAN TRADITIONS.
I.
The Signs of Messiah's Birth.
The impressive signs given in the western world, according to the Book of Mormon, of the birth and death of Messiah were of such a character that they would doubtless obtain a fixed place in the traditions of the native American people, though, as in the case of all legends, the events are more or less distorted.
The signs of Messiah's birth, both as prophetically promised and historically described, are as follows:
And behold, this will I give unto you for a sign at the time of his (Messiah's) coming; for behold, there shall be great lights in heaven insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it were day, therefore there shall be one day and a night, and a day as if it were one day, and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun, and also if its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born. And behold there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you.[[1]]
And it came to pass that the words which came unto Nephi were fulfilled, according as they had been spoken; for behold at the going down of the sun, there was no darkness; and the people began to be astonished, because there was no darkness when the night came. * * * * * * And it came to pass also, that a new star did appear, according to the word.[[2]]
And now the native legends on this subject. From the native Central American documents compiled and followed by Fuentes y Guzman, quoted by Juarrors, whom Bancroft follows, it is learned that a certain Quiche prince, Acxopil, the son of Nimaquiche, observing that his people had greatly increased in number and influence, divided his empire into three kingdoms. And now Bancroft, who is quoting Juarrors:
Retaining for himself the first, he gave the second to his oldest son, Jiutemal, and the third to his second son, Acxiquat; and this division was made on a day when three suns were seen, which has caused some to think that it took place on the day of the birth of our Redeemer, a day on which it is commonly believed that such a meteor was observed.[[3]]
The "day when three suns were seen"—"the day of the birth of our Redeemer"—easily accords with the two days and a night of the continuous light of the Book of Mormon, especially when considered in connection with the appearance of a "new star" (the "meteor" of the quotation) as a sign to the Nephites of the birth of Messiah.
Referring to the traditions of the primitive Nahua period, after dealing with the events of the first age, which treats of the creation, flood, dispersion of mankind, the migration of a colony of seven families to a new land, etc., Bancroft, following the native writer Ixtilxochiti, deals with the second Nahua age, as follows:
The second age, the "sun and air," terminated with a great hurricane which swept away trees, rocks, houses and people, although many men and women escaped, chiefly such as took refuge in caves which the hurricane could not reach. After several days the survivors came out to find a multitude of apes living in the land; and all this time they were in darkness, seeing neither the sun nor the moon. The next event recorded, although Veytia makes it precede the hurricane, is the stopping of the sun for a whole day in his course, as at the command of Joshua as recorded in the Old Testament,[[4]]
Let no one confound these cataclysms attended with darkness to the flood period of the first Nahua age—which is identical with Noah's flood; they relate to disasters subsequent to that period; they correspond in time and character to the disasters described in the Book of Mormon as taking place in the western hemisphere during the time of the crucifixion and interment of Messiah in Judea. This, I believe, will be established as reasonably clear as we proceed.
Concerning the foregoing passage, I also call attention to the fact that Veytia is said to place before the tempest and the darkness of the tradition the stopping of the sun for a whole day in his course, as at the command of Joshua. Instead of having reference to the Joshua incident, however, may not the incident of the American tradition have reference to the Book of Mormon sign of Messiah's birth, these two days and a night through which there was continuous light?[[5]] The apparent "stopping of the sun a whole day in his course" would certainly give the period of uninterrupted light required by the Book of Mormon sign of Messiah's birth; and the fact that so noted an authority as Veytia [[6]] places that singular event before the fierce tempest attended by darkness, restores the order of the events required by the Book of Mormon account of those matters.
De Roo, quoting Bastian,[[7]] says:
Another circumstance of the Savior's death seems to be remembered in Mexico, for it is related in its traditions that, at the disappearance of Topiltzin or Quetzalcohuatl, [[8]]
Here, clear enough, is allusion to the darkness that covered the land at Messiah's death; may not the star, which here appears out of order, according to Book of Mormon statements, really have been the one which appeared to the Nephites as the sign of Messiah's birth?
II.
The Signs of Messiah's Death.
The signs which were to be given to the inhabitants of the western hemisphere of Messiah's death were foretold by a Lamanite prophet as follows:
Behold, in that day that he shall suffer death, the sun shall be darkened and refuse to give his light unto you; and also the moon, and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead; yea, at the time that he shall yield up the ghost, there shall be thunderings and lightnings for the space of many hours, and the earth shall shake and tremble, and the rocks which are upon the face of this earth; which are both above the earth and beneath, which ye know at this time are solid, or the more part of it is one solid mass, shall be broken up; yea, they shall be rent in twain, and shall ever after be found in seams and in cracks, and in broken fragments upon the face of the whole earth; yea, both above the earth and beneath. And behold, there shall be great tempests, and there shall be many mountains laid low, like unto a valley, and there shall be many places which are now called valleys, which shall become mountains, whose height is great. And many highways shall be broken up, and many cities shall become desolate, and many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many. And behold thus hath the angel spoken unto me; for he said unto me, that there should be thunderings and lightnings for the space of many hours; and he said unto me that while the thunder and the lightning lasted and the tempest, that these things should be, and that darkness should cover the face of the whole earth[[9]] for the space of three days. [[10]]
This prediction was literally and awfully fulfilled. Mormon's condensed account of it being as follows:
And it came to pass in the thirty and fourth year, in the first month, in the fourth day of the month, there arose a great storm, such an one as never had been known in all the land; and there was also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder; and there were exceeding sharp lightnings, such as never had been known in all the land. And the city of Zarahemla did take fire; and the city of Moroni did sink into the depths of the sea, and the inhabitants thereof were drowned; and the earth was carried up upon the city of Moronihah, that in the place of the city there became a great mountain; and there was a great and terrible destruction in the land southward. But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest, and the whirlwinds, and the thunderings, and the lightnings, and the exceeding great quaking of the whole earth; and the highways were broken up, and the level roads were spoiled, and many smooth places became rough, and many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain; and the places were left desolate; and there were some cities which remained; but the damage thereof was exceeding great, and there were many in them who were slain; and there was some who were carried away in the whirlwind; and whither they went, no man knoweth, save they know that they were carried away; and thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth. And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch, that they were found in broken fragments, and in seams, and in cracks, upon all the face of the land. And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease—for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours; and then behold, there was darkness upon the face of the land. And it came to pass that there was thick darkness upon all the face of the land, insomuch, that the inhabitants thereof who had not fallen, could feel the vapour of darkness; and there could be no light because of the darkness; neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all; and there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, so great were the mists of darkness which were upon the face of the land. And it came to pass that it did last for the space of three days, that there was no light seen; and there was great mourning, and howling, and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them. [[11]]
From the Book of Mormon we learn that it was in the morning that these terrible cataclysms began, and then were followed by the three days of darkness: for in giving an account of the passing away of this terrible calamity, Mormon says: "Thus did the the three days pass away. And it was in the morning, and the darkness dispersed from all the face of the earth and the earth did cease to tremble."[[12]] On this matter of the signs of Messiah's crucifixion taking place "in the morning," according to American time, the late Orson Pratt made the following valuable comment:
This book, the Book of Mormon, informs us that the time of day at which Jesus was crucified, I mean the time of day here in America, was in the morning; the New Testament tells us that Jesus was crucified in Asia in the afternoon, between the sixth and ninth hour according to the Jews' reckoning. They commenced their reckoning at six o'clock in the morning, and consequently the sixth hour would be twelve o'clock at noon, and the ninth hour three o'clock in the afternoon. Jesus, from the sixth to the ninth hour, in other words from twelve o'clock to three, was hanging on the cross. Now the Book of Mormon, or the historians whose records it contains, when relating the incidents that transpired at the time of the crucifixion—the darkness that was spread over the face of the land, the earthquakes, the rending of rocks, the sinking of cities and the whirlwinds—say these events occurred in the morning; they also say that darkness was spread over the face of the land for the space of three days. In Jerusalem it was only three hours. But the Lord gave them a special sign in this country and the darkness lasted three days, and at the expiration of three days, and three nights of darkness, it cleared off, and it was in the morning. That shows that, according to the time of this country, [America] the crucifixion must have taken place in the morning.
Says one, "Is not this a contradiction between the Book of Mormon and the New Testament?" To an unlearned person it would really be a contradiction, for the four Evangelists place it [the time during which Jesus was on the cross] from twelve to three in the afternoon, while the Book of Mormon says in the morning. An unlearned person, seeing this discrepancy, would say, of course, that both books cannot be true.
If the Book of Mormon be true the Bible cannot be; and if the Bible be true the Book of Mormon cannot be.
I do not known that anybody ever brought up this objection, for I do not think they ever thought of it. I do not think that the Prophet Joseph, who translated the book, ever thought of this apparent discrepancy. "But," says one, "how do you account for it being in the morning in America and in the afternoon in Jerusalem?" Simply by the difference in longitude. This would make a difference of time of several hours; for when it would be twelve at noon in Jerusalem it would only be half-past four in the morning in the north-west part of South America, where the Book of Mormon was then being written. Seven and a half hours difference in longitude would account for this apparent discrepancy; and if the Book of Mormon had said the crucifixion took place in the afternoon we should have known at once that it could not be true. This is incidental proof to learned or scientific men that they cannot very well reason away, and especially when the instrument [i. e. Joseph Smith] who brought forth the Book of Mormon is considered. It must be remembered that he was but a youth, and unlearned; and, when he translated this work, I presume that he was unaware that there was any difference in the time of day, according to the longitude, in different parts of the earth. I do not suppose that Joseph ever thought about it to the day of his death. I never heard him or any other person bring forth this as confirmatory evidence of the divine authenticity of the Book of Mormon. I never thought of it myself until years after Joseph's death; but when I did reflect upon it, I could see the reason why the Lord, through his servants, has said in the Book of Mormon, that the crucifixion took place in the morning.[[13]]
In addition to the passages already quoted, giving the native traditions which, doubtless contain references to the cataclysms at the death of Messiah, as well as to the signs of his birth, Bancroft gives a Toltec tradition directly bearing on the subject, as follows:
The sun and moon were eclipsed, the earth shook, and the rocks were rent asunder, and many other things and signs happened, though there was no loss of life. This was in the year Ce Calli, which, the chronology being reduced to our system, proves to be the same date when Christ our Lord suffered, 33 A. D.[[14]]
The statement in the foregoing that there was no loss of life resulting from this cataclysm is the only item that mars its perfect agreement with the Book of Mormon incident.
Bouturini, commending the exact chronology of the ancient Mexicans says: "No pagan nation refers primitive events to fixed creation of the world, of the deluge, of the confusion of tongues at the time of the Tower of Babel, of the other epochs and ages of the world, of their ancestors' long travel in Asia, with the years precisely distinguished by their corresponding characters. They record in the year of Seven Rabbits the great eclipse which happened at the crucifixion of Christ our Lord.[[15]]
The date assigned for this eclipse of sun and moon (darkness), and the attendant earthquakes in the foregoing quotations, is corroborated in a very remarkable manner by the native Peruvian historian Montesinos, quoted by Rivero and Tschudi. In giving a list of the Peruvian monarchs, when reaching the sixtieth, Manco-Capac III., our authors say:
According to the Amautas [Peruvian "wise men," or philosophers] this prince reigned in the year two thousand nine hundred and fifty after the deluge, and consequently at the birth of Jesus Christ, an epoch when Peru had reached her highest elevation and extension. [[16]]
Following this sixtieth monarch came Cayo-Manco-Capec III., who reigned twenty years. He was followed by Sinchi-Ayar-Manco, who reigned seven years. He, by Huamantaco-Amauta, who reigned five years; which brings us to the year thirty-two A. D., and then follows this statement by our authors, which corroborates the date cited by Bancroft for the cataclysm under consideration, viz:
During his reign [thirty-two or thirty-three A. D.],[[17]] they experienced earthquakes that lasted several months.[[18]]
Brasseur de Bourbourg,[[19]] to whom Bancroft gives high praise as an authority on the languages and traditions of Central America, speaks of physical cataclysms which, according to the native traditions, took place in that part of America, and which are undoubtedly the imperfect accounts of those cataclysms which occurred at the death of Messiah, as recorded in the Book of Mormon. Brasseur became infatuated with the Atlantis theory, and regarded the native American traditions concerning the physical convulsions in nature as describing the submergence of the ancient Atlantis. With the theory of the learned Frenchman I have nothing to do. He may have made a wrong application of the facts of the native traditions. I think he did. But what I am interested in is the fact that so highly commended an authority draws from native sources the tradition of physical cataclysms which so nearly accord with the statements of fact in the Book of Mormon.[[20]] After relating Brasseur's connection with the Atlantis theory, Baldwin says:
In the first place, Brasseur de Bourbourg claims that there is in the old Central American books a constant tradition of an immense catastrophe of the character supposed [i. e., the convulsions which submerged Atlantis]; that this tradition existed every where among the people when they first became known to Europeans; and that recollections of the catastrophe were preserved in some of their festivals, especially in one celebrated in the month of Izcalli, which was instituted to commemorate this frightful destruction of land and people, and in which "princes and people humbled themselves before the divinity, and besought him to withhold a return of such terrible calamities." This tradition affirms that a part of the continent extending into the Atlantic was destroyed in the manner supposed, [submerged] and appear to indicate that the destruction was accomplished by a succession of frightful convulsions. Three are constantly mentioned, and sometimes there is mention of one or two others. "The land was shaken by frightful earthquakes, and the waves of the sea combined with volcanic fires to overwhelm and ingulf it." Each convulsion swept away portions of the land, until the whole disappeared, leaving the line of the coast as it is now. Most of the inhabitants, overtaken amid their regular employments, were destroyed; but some escaped in ships, and some fled for safety to the summits of high mountains, or to portions of the land which, for the time, escaped immediate destruction. Quotations are made from the old books in which this tradition is recorded which appear to verify his report of what is found in them. To criticise intelligently his interpretation of their significance, one needs to have a knowledge of those books and tradition equal at least to his own.[[21]]
Nadaillac also refers to the native traditions collected by Brasseur on this subject and quotes him as follows:
If I may judge from allusions in the documents that I have been fortunate enough to collect, there were in these regions, at that remote date, convulsions of nature, deluges, terrible inundations, followed by the upheaval of mountains, accompanied by volcanic eruptions. These traditions, traces of which are also met with in Mexico, Central America, Peru, and Bolivia, point to the conclusion that man existed in these various countries at the time of the upheaval of the Cordilleras, and that the memory of that upheaval has been preserved:[[22]]
Treating of a number of old Central American traditions on his own account, Nadaillac says:
Other traditions allude to convulsions of nature, to inundations, and profound disturbances, to terrible deluges, in the midst of which mountains and volcanoes suddenly rose up.[[23]]
Nothing, perhaps, connected with the signs of Messiah's death would be more impressive than the awful fact of the three days' darkness, and nothing would be more likely to be preserved in the traditions of the people than this singular fact. From generation to generation it would be remembered with terror. It is beyond question the traditional remembrance of that event which so terrorized the native Americans at every recurrence of an eclipse of the sun. Of this fact Bancroft remarks:
The Mexicans were much troubled and distressed by an eclipse of the sun. They thought that he was much disturbed and tossed about by something, and that he was becoming seriously jaundiced. This was the occasion of a general panic, women weeping aloud, and men howling and shouting and striking the hand upon the mouth. There was an immediate search for men with white hair and white faces, and these were sacrificed to the sun, amid the din and tumult of singing and musical instruments. It was thought that should the eclipse become once total, there would be an end of the light, and that in the darkness the demons would come down to the devouring of the people.[[24]]
It was also the traditional remembrance of the terror of darkness, connected with the death of Messiah, which undoubtedly created the anxiety concerning the renewal of fire at the conclusion of each cycle of fifty-two years recognized in the Mexican chronology. The Mexicans, as represented in some of the notes we have quoted from different authors, hold the tradition of the destruction of the world at four successive epochs. And, says, Prescott:
They looked forward confidently to another such catastrophy, to take place like the preceding, at the close of a cycle, when the sun was to be effaced from the heavens, the human race from the earth, and when darkness of chaos was to settle on the habitable globe. The cycle would end in the latter part of December, and, as the dreary season of the winter solstice approached, and the diminished light of day gave melancholy presage of its speedy extinction their apprehensions increased; and on the arrival of the five unlucky days which close the year, they abandoned themselves to despair. They broke in pieces the little images of their household gods, in whom they no longer trusted. The holy fires were suffered to go out in the temples, and none were lighted in their own dwellings. Their furniture and domestic utensils were destroyed; their garments torn in pieces; and everything was thrown into disorder, for the coming of the evil genii who were to descend on the desolate earth. On the evening of the last day, a procession of priests, assuming the dress and ornaments of their gods, moved from the capital towards a lofty mountain, about two leagues distant. They carried with them a noble victim, the flower of their captivities, and an apparatus for kindling the new fire, the success of which was an augury of the renewal of the cycle. On reaching the summit of the mountain, the procession paused till midnight; when, as the constellation of the Pleiades approached the zenith, the new fire was kindled by the friction of the sticks placed on the wounded breast of the victim. The flame was soon communicated to a funeral pile, on which the body of the slaughtered captive was thrown. As the light streamed up towards heaven, shouts of joy and triumph burst forth from the countless multitudes who covered the hills, the terraces of the temples and the house-tops, with eyes anxiously bent on the mount of sacrifice. Couriers, with torches lighted at the blazing beacon, rapidly bore them over every part of the country; and the cheering element was seen brightening on altar and hearthstone, for the circuit of many a league, long before the sun, rising on his accustomed track, gave assurance that a new cycle had commenced its march, and that the laws of nature were not to be reversed for the Aztecs. The following thirteen days were given up to festivity.[[25]]
Whence this terror of the darkness? Whence this rejoicing at the assurance of continued light, unless back of both terror and rejoicing somewhere in the history of the people there was some such circumstance as described in the Book of Mormon which gave cause for this terror of darkness on the one hand, and the rejoicing at the assurance of a continuation of light on the other?
Footnotes
[1]. Helaman xiv: 3, 5.
[2]. III. Nephi i: 15, 21.
[3]. Native Races, Bancroft, Vol. V., p. 566.
[4]. Native Races, Bancroft, Vol. V., pp. 209, 210.
[5]. See Helaman xiv: 3, 4, 5; and III. Nephi 1: 15-21.
[6]. Don Mariano Veytia was born of an ancient and highly respected family at Puebli, Mexico, 1718. After finishing his academic education he went to Spain where he was kindly received at court. He visited several other countries of Europe, made himself acquainted with their languages and returned home and devoted the rest of his life chiefly to the illustration of the national history and antiquities of his country. He composed various works, but his "Antiquities of Mexico" is the only one which went to press. His history covers the whole period from the first occupation of Aauhuac to the middle of the fifteenth century, at which time his labors were unfortunately terminated by his death, which occurred in 1780. In the early portion of his "Antiquities" he endeavored to trace the migratory movements and historic annals of the race who entered the country. "Every page," remarks Prescott, "bears testimony of the extent and fidelity of his researches." (Conquest of Mexico, Vol. I., p. 40.) The author of the history of the "Antiquities of Mexico," tom. I., chapter ii, dates the first migration of the Nahuas from the year 2,237, after the creation" quoted by Nadaillac "Prehistoric America," p. 261. This date is somewhat in agreement with the time at which the Book of Mormon represents the Jaredites as arriving in the western world.
[7]. Adolf Bastian was born in June, 1826. He was a Prussian ethnologist of note, being professor of that science at Berlin, and demonstrator of the ethnological museum. He succeeded Virchow as president of the Berlin Anthropological society. He traveled in Peru, Columbia and Central America in 1851-66. It is from his works that De Roo quotes the above tradition.
[8]. History of America Before Columbus, p. 431.
[9]. "Darkness cover the face of the whole earth," etc. This expression should be understood as limited by one that precedes it in the quotation, viz., "there should be no light upon the face of this land," meaning America. Nothwithstanding the "face of the whole earth" the darkness was limited to the western hemisphere.
[10]. Helaman xiv: 20-27.
[11]. III. Nephi viii: 5-23.
[12]. III. Nephi x: 9 and note 'f.'
[13]. Orson Pratt, Journal of Discourses, Vol. XIII., pp. 128, 129.
[14]. Native Races, Vol. V., p. 210.
[15]. Kingsborough's Mexican Antiquities, Vol. VI., p. 176, note. Bouturini is an authority frequently quoted by Prescott, who has an extended note upon the valuable collection of native memorials of primitive civilization of America made by Bouturini. (See "Conquest of Mexico" Vol. I., p. 126). He was a Milanese by birth, and came to America in 1735 on some business of the Countess Santibanez, a lineal descendant of Montezuma. While in America he traveled extensively in Mexico and Central America, and made the before mentioned collection of memorials. Baldwin also mentions him with approval. (See "Ancient America," p. 195.)
[16]. Peruvian Antiquities, Tschudi, p. 59.
[17]. Peruvian Antiquities, Tschudi, p. 60. Compare III. Nephi, chap. viii.
[18]. I say the year A. D. 32, or 33, for the reason that we do not know how long the reign of Manco-Capac III—who is represented in the foregoing quotation as reigning "at the time of the birth of Christ"—continued after the birth of Messiah; not long evidently; but sufficiently long to make up the difference between A. D. 32 and the time of Messiah's death. Baldwin also refers to the same event, Ancient America, p. 266.
[19]. Born in France, 1814. Died at Nice, 1874. A French clergyman, ethnologist and author. He was teacher and priest in Canada and the United States 1845-48. From 1854-1863 he traveled extensively in Mexico and Central America studying Indian antiquities and ancient manuscripts.
[20]. Native Races, Vol. V., pp. 127, 129.
[21]. Ancient America, pp. 176, 177.
[22]. Pre-Historic America, pp. 16, 17.
[23]. Pre-Historic America, p. 527.
[24]. Native Races, Vol. III., p. 110.
[25]. Conquest of Mexico, Vol. I., pp. 105, 106.
CHAPTER XXXI
INDIRECT EXTERNAL EVIDENCES—AMERICAN TRADITIONS. (Continued.)
I.
Messiah in the Western Hemisphere.
The appearance of Messiah in the western hemisphere, no less than the signs of his birth and death, is a circumstance that would undoubtedly find lodgment in the tradition of the native Americans. The manner of it, as described in the Book of Mormon, was as follows: It appears that a short time after the cataclysms which were the sign to the western world of Messiah's death, a number of people in the land Bountiful—a district of country in South America where the isthmus of Panama joins the south continent, and most likely including some part of that isthmus—were in the vicinity of a temple that had escaped destruction, and were conversing upon the many physical changes which had taken place in the land, and also of this same Jesus, of whose death they had received such appalling evidences, when—but let me quote the account of the event from the Book of Mormon:
And it came to pass that while they were conversing one with another, they heard a voice as it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; and notwithstanding it being a small voice, it did pierce them that did hear to the centre, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul and did cause their hearts to burn. And it came to pass that again they heard the voice, and they understood it not; and again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came; and behold the third time they did understand the voice which they heard; and it said unto them, "Behold my beloved son, in whom I am well pleased, in whom I have glorified my name: hear ye him." And it came to pass as they understood, they cast their eyes up again towards heaven; and behold, they saw a man descending out of heaven; and he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. And it came to pass that he stretched forth his hand and spake unto the people, saying, Behold, I am Jesus Christ, whom the prophets testified should come into the world; and behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. And it came to pass that when Jesus had spoken these words, the whole multitude fell to the earth, for they remembered that it had been prophesied among them that Christ should shew himself unto them after his ascension into heaven.[[1]]
The task before us now is to ascertain if there is anything in the native American traditions which sustain the probability of this historical incident. Of course the reader must not be surprised if he finds the native traditions on such a subject very much confused. All such traditions, as I have before remarked, are so confused. Besides it must be remembered that there were several great characters among the inhabitants of the western world, according to the Book of Mormon, who would likely be confounded with Messiah in the native traditions; such as Moriancumr and Coriantumr among the Jaredites, the first and the last great leaders, respectively, of that ancient people. Then there is the first Nephi, Mulek, the first Mosiah, and several of the Lord's apostles chosen from among the Nephites that are likely to be confounded with Messiah and their mission with his ministry among the people. But notwithstanding this confusion, I think evidences of this advent of Messiah in the western world are traceable in the native traditions; and I should be much disappointed if I had found it otherwise, for of all incidents in Book of Mormon history, the advent of Messiah is the most important.
II.
Of the Culture-Heroes of America.
Speaking of American "culture-heroes" in general, Bancroft says:
Although bearing various names and appearing in different countries, the American culture-heroes all present the same general characteristics. They are all described as white, bearded men, generally clad in long robes; appearing suddenly and mysteriously upon the scene of their labors, they at once set about improving the people by instructing them in useful and ornamental arts, giving them laws, exhorting them to practice brotherly love and other Christian virtues, and introducing a milder and better form of religion; having accomplished their mission, they disappear as mysteriously and unexpectedly as they came; and finally, they are apotheosized and held in great reverence by a grateful posterity. In such guise or on such mission did Quetzalcohuatl appear in Cholula, Votan in Chiapas, Wixepecocha in Ojaca, Zamna, and Cukulcan with his nineteen disciples, in Yucatan, Gucumatz in Guatemala, Viracocha in Peru, Sume and Paye-Tome in Brazil, the mysterious apostle mentioned by Rosales, in Chili, and Bochica in Colombia. Peruvian legends speak of a nation of giants who came by sea, waged war with the natives, and erected splendid edifices, the ruins of many of which still remain. Besides these, there are numerous vague traditions of settlements or nations of white men, who lived apart from the other people of the country, and were possessed of an advanced civilization.[[2]]
I suggest, in passing, that the part of the tradition which relates to the existence "of settlements or nations of white men who lived apart from the other people of the country, and were possessed of an advanced civilization," refers to those conditions that prevailed when the Nephites and Lamanites occupied the land; the former an industrious, civilized race, the latter an idle, savage race, conditions frequently referred to in the Book of Mormon, in describing the status of the Nephites and Lamanites, respectively.
Observe also that Bancroft, in the foregoing statement, says of some of the characters that, having accomplished their mission, they mysteriously disappeared. There are several such characters spoken of in the Book of Mormon. Such was the case with the second Alma, a noted Nephite character of the first half of the century immediately preceding the advent of Messiah. He was the first president or "judge" of the Nephite republic, also high priest of the Church, uniting in his person the two offices—a thing not unusual among the Nephites,[[3]] nor among the native Americans, if their annals may be trusted.[[4]] After completing his life's mission, and making a remarkable prediction concerning the destruction of the Nephite people, Alma departed out of the land, "and it came to pass that he was never heard of more; as to his death or burial we know not of. Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken by the Spirit, or buried by the hand of the Lord."[[5]] In a similar manner, Nephi, the father of Nephi, the apostle, a very noted Nephite leader and prophet, departed out of the land in the same mysterious manner.[[6]]
The quotation just made from Bancroft on the culture-heroes of America represents them as quite numerous; we shall see, however, as we proceed, that a number of them are the same person remembered in different countries under different names and titles, and that in the character and mission of each there is much similarity. Because of this similarity, however, it must not be supposed that it is my intention to claim each of these "culture heroes" as a more or less tradition-distorted representation of Messiah; and the life and mission of the culture-hero a distorted account of Messiah's advent and mission among the Nephites. Quite to the contrary, I believe that the traditions concerning some of these "culture-heroes" more nearly represent other Book of Mormon characters than they do Messiah. Such, for instance, is Votan, the supposed founder of the Maya confederation. Some things in his character and career make him more nearly resemble Moriancumr, the leader of the Jaredite colony, than Messiah. Bancroft, in one summary of the legends respecting him, says:
Votan, another mysterious personage, closely resembling Quetzalcohuatl in many points, was the supposed founder of the Maya civilization. He is said to have been a descendant of Noah and to have assisted at the building of the Tower of Babel. After the confusion of tongues he led a portion of the dispersed people to America. There he established the kingdom of Xibalba and built the city of Palenque.[[7]]
Then again, in some respects, Votan resembles the first Nephi. He is said to have come to America one thousand years B. C.;[[8]] Nephi came early in the sixth century B. C.; Votan brought with him seven families; the Nephite colony, as nearly as may be estimated, on reaching America, consisted of eight families.[[9]] Votan came to America by divine commandment; so, too, did the Nephite colony.[[10]] Votan wrote a book, in which he inscribed a complete record of all he had done;[[11]] so, also, did Nephi.[[12]] Votan united in his person the qualities of high priest and king; so, also, did Nephi.
After saying all this, however, it has to be admitted that there are some things in the legends concerning Votan which do not run parallel with the career of Nephi. Such, for instance, as his alleged visit to Spain, Rome, Jerusalem, where, in the latter place, he saw the temple of Solomon building; also his visit to the Euphrates valley, where he saw the unfinished Tower of Babel. The part of his story which describes his finding in America a colony of the same race as his own people, reminds one of the first Mosiah, who found the people of Zarahemla, in the valley of the Sidon. It will be remembered that these people came from Jerusalem, were Jews, and are known as the colony of Mulek. These varied legends concerning Votan resembling in the respects here pointed out the several Book of Mormon characters, lead one to regard as reasonable the supposition advanced by nearly all writers who speak of him, that Votan is a generic name; and that the legends which center about this name represent the exploits of several of America's culture-heroes,[[13]] and, as I believe, of several Book of Mormon characters.
III.
The Peruvian Tradition of the Messiah.
The natives of Chili have the following tradition concerning one of their culture-heroes, which closely resembles Messiah as he was revealed to the Nephites:
Rosales, in his inedited (i. e. unpublished) History of Chili, declares that the inhabitants of that extremely southern portion of America, situated at the distance of so many thousand miles from New Spain, and who did not employ paintings to record events, accounted for their knowledge of some of the doctrines of Christianity by saying, "that in former times, as they had heard their fathers say, a wonderful man had come to that country, wearing a long beard, with shoes, and a mantle such as the Indians carry on their shoulders, who performed many miracles, cured the sick with water, caused it to rain, and their crops and grain to grow, kindled fire at a breath, and wrought other marvels, healing at once the sick, and giving sight to the blind; and that he spoke with as much propriety and elegance in the language of their country as if he had always resided in it, addressing them in words very sweet and new to them, telling them that the Creator of the universe resided in the highest place of heaven, and that many men and women who were resplendent as the sun dwelt with him. They say that he shortly afterwards went to Peru, and that many, in imitation of the habit and shoes which that man used, introduced among themselves the fashion of wearing shoes, and the loose mantle over the shoulders, either fastened with a clasp at the breast, or knotted at the corners, whence it may be inferred that this man was some apostle whose name they do not know."[[14]]
The points of comparison between the character referred to in the foregoing quotation and the Messiah in his ministry among the Nephites, are:
First: In personal appearance, if due allowance be made for the imperfect description in the legend.
Second: In the character of the work performed, especially in the matter of healing of the sick. While in their midst Jesus is represented as saying to the Nephites:
Have ye any that are sick among you, bring them hither. Have ye any that are lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner? Bring them hither and I will heal them, for I have compassion upon you; my bowels are filled with mercy; for I perceive that ye desire that I shew unto you what I have done unto your brethren at Jerusalem, for I see that your faith is sufficient that I should heal you. And it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick, and their afflicted, and their lame, and with their blind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him.[[15]]
Third: In relation to the graciousness of his language, the third Nephi represents the Savior as praying for the Nephites in this manner:
And the things which he prayed cannot be written, and the multitude did bear record who heard him. And after this manner did they bear record: "The eye hath never seen, neither hath the ear heard before, so great and marvelous things as we saw and heard Jesus speak unto the Father, and no tongue can speak, neither can there be written by any man, neither can the heart of man conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father."[[16]]
Fourth: Relative to teaching the people, that many men and women were resplendent in their glory and were already dwelling with God, the Book of Mormon mentions the circumstance of Jesus taking very great pains to have recorded in the Nephite annals the fact that many of the ancient Saints arose from the dead and appeared unto many and ministered unto them;[[17]] and from the whole tenor of his instructions to the Nephites, as found in III. Nephi, it is clear that there was ever present in his thought the fact of redeemed and glorified immortals dwelling with God in his kingdom.
Fifth: The reference in the quotation to the departure of the man-God for another land is paralleled in the Book of Mormon account of Jesus, where he is represented as declaring the existence of the lost tribes of the house of Israel, and the declaration of his intention to visit them. "Now," said he, "I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them."[[18]]
IV.
Topilitzen Quetzalcohuatl.
This personage appears under different names in the native traditions of various countries of America. In the Popol Vuh of the Quiches he is known under the title of Gucumatz;[[19]] in Yucatan he appears under the name of Cukulcan;[[20]] in Oajaca (despite some difficulties and contradictions) as Huemac; and in Mexico, par excellence, as Toplitzin Quetzalcohuatl. Respecting this character, various opinions are held. By some he is regarded as the Apostle St. Thomas, whom they credit with coming to America and preaching the Christian religion. "In support of their opinion," says Bancroft, "that he [Quetzalcohuatl] was no other than the apostle, they allege that the hero-god's proper name, Topilitzen Quetzalcohuatl, closely resembles in sound and signification that of 'Thomas, surnamed Didymus;' for 'to' in the Mexican name, is an abbreviation of Thomas, to which 'pilcin,' meaning 'son' or 'disciple,' is added; while the meaning of Quetzalcohuatl (in the Aztec language) is exactly the same as that of the Greek name 'Didymus,' 'a twin,' being compounded of 'quetzalli,' a 'plume of green feathers,' metaphorically signifying anything precious, and 'coatl,' a serpent, metaphorically meaning one of two twins."[[21]]
Lord Kingsborough, it is well known, is the foremost among those who have identified this traditionary personage (Quetzalcohuatl) with the Hebrew Messiah—Jesus of Nazareth; and to this subject he devoted an incredible amount of labor and research.[[22]] As Kingsborough's interpretation of the name, Topilitzin Quetzalcohuatl, as also the substance of his argument will appear in quotations from his works, it is not necessary to make a statement of them here. Let it suffice, at this point, to say that native American traditions assign too many of the qualities of Deity to Quetzalcohuatl to regard him merely as a man; and while many things are ascribed to him that are not in harmony with the character and mission of Messiah as set forth in the Book of Mormon, still one may trace the outlines of Messiah's advent and labors among the Nephites in the career of Quetzalcohuatl, as also the qualities of his divinity in what tradition ascribes to the Aztec deity. As for those adventures and human qualities found in Quetzalcohuatl not properly ascribable to Messiah, they arise, doubtless, out of the fact that the native traditions have confounded some of the exploits and characteristics of other great personages who have figured in their history with those of Messiah.
In order that the reader may have a fairly full account of what is said of this American man-divinity, I shall quote what several reliable authorities have said of him, beginning with Prescott:
A far more interesting personage in their [i. e. the Mexicans] mythology was Quetzalcohuatl, god of the air, a divinity, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government. He was one of those benefactors of their species, doubtless, who have been deified by gratitude of posterity. Under him, the earth teemed with fruits and flowers, without the pains of culture. An ear of Indian corn was as much as a single man could carry. The cotton, as it grew took of its own accord, the rich dyes of human art. The air was filled with intoxicating perfumes and the sweet melody of birds. In short, these were the halcyon days, which find a place in the mythic systems of so many nations in the Old World. It was the golden age of Anahuac. From some cause, not explained, Quetzalcohuatl, incurred the wrath of one of the principal gods, and was compelled to abandon the country. On his way, he stopped at the city of Cholula, where a temple was dedicated to his worship, the massy ruins of which still form one of the most interesting relics of antiquity in Mexico. When he reached the shores of the Mexican Gulf, he took leave of his followers, promising that he and his descendants would visit them hereafter, and then, entering his wizard skiff, made of serpents' skins, embarked on the great ocean for the fabled land of Tlapallan. He was said to have been tall in stature, with a white skin, long, dark hair, and a flowing beard. The Mexicans looked confidently to the return of the benevolent deity; and this remarkable tradition, deeply cherished in their hearts, prepared the way. * * * * * * for the future success of the Spaniards.[[23]]
After referring to the numerous, lengthy, intricate and even contradictory legendary statements of the American aborigines which in full may only be learned from the elaborate works of Brasseur de Bourbourg, Lord Kingsborough, and H. H. Bancroft—P. De Roo remarks:
It is the universal opinion of the learned that Quetzalcohuatl is identically the same personage with the contemporary religious and civil reformer whom various nations have deified under different names; that he is the same with Huemac or Vemac, as the Mexicans also called him; with Topilitzin, as he was more anciently known in Tulla by the Toltecs; with Wixipecocha, under whose name he was venerated by the Zapotecs; with Zamna, Cozas, or Cukulcan, the theocratic ruler of Yucatan; nay, with Bochica, the civilizer of Cundinamarca of New Granada, and with Viracocha of Peru.
In the remainder of the quotation from our author, he speaks of this one person under his various names and titles:
Quetzalcohuatl arrived at Tulla, the Toltec capital, from Panuco, a small place on the Gulf of Mexico, where he had first landed. Duran likewise relates that Topilitzin was a foreigner, but could not learn from what parts he had come. His name, given him by the natives, signified "Beautiful feathered serpent." Culkulcan, his Maya or Yucatec appellation, had exactly the same meaning. It was the name of princes and Toltec kings, and probably designates some honorable title, which, if we should make a few learned considerations, might be found to be the Great or the Glorious man of the country. * * * * * * The Indians remembered well that their god Quetzalcohuatl had not been like one of themselves. They described him as a white or pale faced man, of portly person, with broad forehead, great eyes, long black hair, and a heavy rounded beard. The Zapotecan Wixipecocha was also a white-skinned apostle, and the Toltecan Topilitzin is described as having all the same features, to which Duran adds that his beard was of a fair color and his nose rather large. He was very reserved in his manners, plain and meek with those who approached him, passing most of his time in meditation and prayer in his cell, and showing himself but seldom to the people. * * * * * * * * Very abstemious at all times, Topilitzen often observed long and rigorous fasts, practicing severe penances and even bloody self-chastisements, as is likewise stated of the homologous Quetzalcohuatl.
De las Casas testifies that Quetzalcohuatl lived a most honest and chaste life; Sahagun, that he never married nor ever was in the company of a woman, except in the act of auricular confession. While, according to traditional report, he was born of a virgin mother. Herrea states that he remained a virgin himself. The Yucatec legends also notice the celibacy of Cukulcan and his general purity of morals. * * * Quetzalcohuatl is described as having worn during life, for the sake of modesty, a garment that reached down to his feet. * * * * * For shoes, Cukulcan wore sandals, walked along bare-headed; nor is it said that his mantle was, like that of his equivalent Wexipecocha, provided with a monk's cowl for head-gear. From the Mexican traditions we learn that Quetzalcohuatl, also, wore a cloak, which Bancroft calls a blanket over all, in one place, and a long white robe, in another; adding that, according to Gormara, it was decorated with crosses. [[24]]
It would be impossible within the proposed limits of this work to quote at length what has been written of this mysterious personage of the western world; whose character and career in so many respects are like that of the Hebrew Messiah, as he appeared in the western world. From this point I can only summarize and quote briefly respecting him, leaving the reader interested in the subject to make larger research in the works cited in the margins.[[25]]
And now first as to the personal appearance of Quetzalcohuatl:
He was a white man, of portly person, broad brow, great eyes, long black hair, and large round head, or exceedingly chaste, and quiet life, and of great moderation in all things.[[26]] * * * * * * * * Quetzalcohuatl is said to be a white man (some gave him a bright, red face), with a strong formation of body, broad forehead, large eyes, black hair, and a heavy beard. He always wore a long white robe; which, according to Gomara, was decorated with crosses. (J. G. Muller quoted by Bancroft, Native Races, Vol. III., pp. 273, 274.)
In the Book of Mormon account of the advent of Messiah among the Nephites there is no description given of his features or person. This, upon first thought, may seem singular; and yet it is in strictest harmony with human conduct in the presence of such an event. Over-awed by the fact of the presence of a heavenly personage men are liable to take no note of features or color of the eyes or hair or any details of personal appearance. It is not until men are removed from the awe-inspiring circumstance itself that they begin to think of details connected with a heavenly apparition. I think it probable, therefore, that not until after the Nephite accounts were written of the personal ministrations of Jesus did those who beheld him begin to think out the details of his personal appearance; hence we have no description of him in their written annals, but we find it preserved—but perhaps with more or less of error in it—in the traditions of the people.
As to his general character while on earth the following is of importance:
This Quetzalcohuatl was god of the air, and as such had his temple, of a round shape and very magnificent. He was made god of the air for the mildness and gentleness of all his ways, not liking the sharp and harsh measures to which the other gods were so strongly inclined. It is to be said further that his life on earth was marked by intensely religious characteristics; not only was he devoted to the careful observance of all the old customary forms of worship, but he himself ordained and appointed many new rites, ceremonies, and festivals[[27]] for the adoration of the gods; [[28]] and it is held for certain that he made the calendar.[[29]] He had priests who were called Quequetzalcohua, that is to say "priests of the order of Quetzalcohuatl."[[30]] The memory of him was engraved deeply upon the minds of the people, and it is said that when barren women prayed and made sacrifices to him, children were given them.[[31]] He was, as we have said, god of the winds, and the power of causing them to blow was attributed to him as well as the power of calming or causing their fury to cease. It was said further that he swept the road, so that the gods called Tlaloques could rain; this the people imagined because ordinarily a month or more before the rains began there blew strong winds throughout all New Spain. Quetzalcohuatl is described as having worn during life, for the sake of modesty, garments that reached down to the feet, with a blanket over all, sown with red crosses. The Cholulans preserved certain green stones that had belonged to him, regarding them with great veneration and esteeming them as relics. * * * * * * He also arranged the calendar, and taught his subjects fit religious ceremonies; preaching specially against human sacrifices, and ordering offerings of fruits and flowers only. He would have nothing to do with the wars, even covering his ears when the subject was mentioned. His was a veritable golden age, as in the time of Saturn; animals and even men lived in peace, the soil produced the richest harvests without cultivation, and the grain grew so large that a man found it trouble enough to carry one ear; no cotton was dyed, as it grew of all colors, and fruits of all kinds abounded. Everybody was rich and Quetzalcohuatl owned whole palaces of gold, silver and precious stones. The air was filled with the most pleasant aromas, and a host of finely feathered birds filled the world with melody.[[32]]
So, too, the following:
Only Quetzalcohuatl among all the gods was pre-eminently called Lord; in such sort, that when any one swore, saying, By our Lord, he meant Quetzalcohuatl and no other; though there were many other highly esteemed gods. For indeed the service of this god was gentle, neither did he demand hard things, but light; and he taught only virtue, abhorring all evil and hurt. Twenty years this good deity remained in Cholula, then he passed away by the road he had come, carrying with him four of the principal and most virtuous youths of that city. He journeyed for a hundred and fifty leagues, till he came to the sea, in a distant province called Goatzacoalco. Here he took leave of his companions and sent them back to their city, instructing them to tell their fellow citizens that a day should come in which the white men would land upon their coasts, by the way of the sea in which the sun rises; brethren of his and having beards like his; and that they should rule that land.[[33]] The Mexicans always waited for the accomplishment of this prophecy, and when the Spaniards came they took them for the descendants of their meek and gentle prophet, although, as Mendieta remarks with some sarcasm, when they came to know them and to experience their works, they thought otherwise.[[34]]
Relative to Quetzalcohuatl in his capacity of Deity I shall quote the following passage from Lord Kingsborough's great work as representing the sum of his extensive research upon the subject and its elaborate presentation:
How truly surprising it is to find the Mexicans, who seem to have been quite unacquainted with the doctrines of the migration of the soul and the metempsychosis, should have believed in the incarnation of the only son of their supreme god Tonacatecutle. For Mexican mythology speaking of no other son of that God except Quetzalcohuatl, who was born of Chimalman, the virgin of Tula, without connection with man, and by his breath alone, (by which may be signified his word or his will, announced to Chimalman by word of mouth of the celestial messenger, whom he dispatched to inform her that she should conceive a son), it must be presumed that Quetzalcohuatl was his only son.[[35]] Other arguments might be adduced to show, that the Mexicans believed that Quetzalcohuatl was both god and man, that he had previously to his incarnation, existed from all eternity,[[36]] that he had created both the world and man,[[37]] that he descended from heaven to reform the world by penance, that he was born with the perfect use of reason, that he preached a new law, and, being king of Tula, was crucified for the sins of mankind, as is obscurely insinuated by the interpreter of the Vatican Codex, plainly declared in the traditions of Yucatan, and mysteriously represented in the Mexican paintings.[[38]]
It would be a useless repetition of facts already stated in the preceding pages of the present volume, to undertake separately to prove all these points; and we shall confine ourselves in this place to the three first very important articles. The reflection must have suggested itself to those who have perused the New Testament, that Christ is as frequently distinguished there by the appellation of the "Son of Man," as by that of the "Son of God," in reference no doubt to his humanity, and to the famous prophecy contained in the ninth verse of the ninth chapter of Isaiah: "For unto us a child is born, unto us a son is given:" which Christians, on the authority of many passages in the four Gospels, apply to Christ, although the Jews some times interpret it of the Messiah, and some times of King Hezekiah. The Mexicans bestowed the appellation of Topilitzin on Quetzalcohuatl, the literal signification of which is "our son," or "our child," the proper name being compounded of "to," "our," and "piltzin," defined by Alonso de Molina in his rare and copious vocabulary of the Mexican and Spanish languages to be mino o nina, "a boy or a girl," and associated by him with the cognate terms of "piltontli" and "pilzintia;" and it may not be unreasonably assumed, since analogies, which are numerous and not isolated, as their number increases, increase also their ratio of probability, not only that the Mexicans were acquainted with Isaiah's famous prophecy, but to mark their belief of the accomplishment of that prophecy, in the person of Quetzalcohuatl, that they named him Topiltzin; no less account of his having been born from a virgin of the daughters of men, then because another equally celebrated prediction of the same prophet declared that he should receive a name from that very circumstance: "Therefore the Lord himself shall give you a sign, Behold a virgin shall conceive and bear a son, and shall call his name Immanuel." And the proper name Topilitzin does in fact bear a signification corresponding, if not literally, yet entirely in substance with that of Immanuel: since "God with us," which is the interpretation of the Hebrew name, means God domiciliated amongst men; and the full force of the expression is preserved in the term Topilitzin, which might be interpreted the Son of Man, or God on a level with men; for the Mexicans believed that Quetzalcohuatl took human nature upon him, partaking of all infirmities of man, and was not exempt from sorrow, pain, or death, and that he suffered voluntarily to atone for the sins of mankind.[[39]]
As already remarked, there is much attributed to this Deity of native American tradition that seems incompatible with the character of Messiah, and with his labors while in the western hemisphere; but for all that one may see in outline here the leading truths respecting the Son of God as made known to the Nephites through prophecies and the Christ's advent among them, all of which is set forth in the Book of Mormon; while that which is not congruous to Messiah and his mission to the Nephites, results—as already pointed out—from the confusion of a number of traditions concerning several other great characters who have figured in native American history, and of whom the Book of Mormon speaks. But, in the foregoing excerpts from the works of those skilled in the lore of ancient America, we have the account of "The great or the glorious Man of the country,"[[40]] that can be no other than the Hebrew Messiah—the Jesus Christ of the Book of Mormon. There are the signs of his birth: the signs of his death; his sudden advent among the people; his personal appearance—not incompatible with the personal appearance of Messiah, but rather in harmony with it; his birth of a virgin; his being the only son of God; his name signifying "God with man;" his being the creator of heaven and earth; his crucifixion for the sins of the world; his being peculiarly "the Lord" to whom men prayed; his love of peace, his hatred of war; his respect for existing religion, yet his enlargement of it and the addition of religious rites and ceremonies; his teaching the people perfectly in their own tongue, yet also in new and honied words; his compassion for the sick, and healing them; his choosing special disciples to teach his religion and making them priests of the same order as himself; the beauty and gentleness of his religion that stands in such marked contrast to the subsequent harsh and sanguinary superstition that darkened the lives of the natives; his instructions as to historical records; his taking with him on his departure from the country four of the principal and most virtuous youths of the city of Cholula to the sea where he separated from them and sent back messages to his followers by them, promising to return;[[41]] his prediction of other and white races to come and occupy the western world and rule it; his mysterious departure from the land, and his promise to return. All this, which so perfectly agrees both with the character and ministry of Messiah among the Nephites, as described in the Book of Mormon, is set forth in such clearness that it cannot be discredited because of some evident fantasies and incongruities in other parts of the traditions.
Footnotes
[1]. III. Nephi xi: 3-12.
[2]. Native Races, Bancroft, Vol. V., pp. 23, 24.
[3]. Such was the case with I Nephi and also Mosiah II. (Omni v: 12-22). Also King Benjamin, (Mosiah i: 2). In fact all the Nephite kings seem to have performed priestly functions; while under the Republic Alma was made president of the state and high priest of the Church, (Mosiah xxix: 42), and in the fifty-third year of the Republic Nephi, the son of Helaman, was, for a time, both president of the Republic and high priest of the Church. (Helaman iii: 37 and chapter iv.)
[4]. The Mexicans believed that Quetzalcohuatl united in his own person the character of king, priest and prophet. (Kingsborough, Vol. VI., p. 213). Prescott speaking of Montezuma says: "He had been elected to the regal dignity in preference to his brothers for his several qualification both as a ruler and a priest, a combination of offices sometimes found in the Mexican candidates, as it was, more frequently, in the Egyptian." (Conquest of Mexico, Vol. I., p. 215). The same author speaking of the Incas of Peru says: "As the representative of the sun he stood at the head of the priesthood and presided at the most important of the religious festivals." (Conquest of Peru, Vol. I., p. 41). In a note on this passage Mr. Prescott takes exception to what he calls the "sweeping assertion" of Carli to the effect that the royal and sacerdotal authority were blended together in Peru; yet in another passage Prescott himself compares the ancient Peruvian government with that of the Jews and says: "The Inca was both the law giver and the law. He was not merely the representative of divinity, or like the pope, its vicegerant, but he was divinity itself." (Conquest of Peru, Vol. I., p. 135). Tschudi emphatically states the union of king and priest in the Incas as follows: "Moreover, the monarchs of Peru, as children of the sun, and descendants, in a direct line, from Manco-Capac, were the high priests and oracles in religious matters. Thus uniting the legislative and executive power, the supreme command in war, absolute sovereignity in peace, and a venerated high priesthood in religious feasts, they exercised the highest power ever known to man—realized in their persons the famous union of the pope and the emperor, and more reasonably than Louis XIV., might have exclaimed: "I am the state!" (Peruvian Antiquities, Tschudi, pp. 74, 75).
[5]. Alma xlv: 18, 19.
[6]. III. Nephi i: 1-3.
[7]. Native Races, Vol. V., pp. 27, 28. Our author here follows Claviergo.
[8]. The chronology of legends, or even traditions, is very uncertain; and the variation of a few hundred years or so is not serious. The main point in the above case is that Votan came to America some hundreds of years B. C.
[9]. Of Lehi's family there were himself and wife, and four sons. Zoram, the servant of Laban; he married one of the daughters of Ishmael. Of Ishmael's family there was himself and wife, two married sons and five daughters. If, as it is supposed, the four sons of Lehi married the four daughters of Ishmael then there were nine families that formed the colony. Ishmael, however, died during the colony's wanderings in Arabia, and hence there were eight families that reached America in the Nephite colony. (For above facts see I. Nephi ii, vi, vii, xvi: 34).
[10]. I. Nephi ii.
[11]. Bancroft, Native Races, Vol. V., p. 166.
[12]. I. Nephi i, and I. Nephi ii.
[13]. Those who would have further information concerning Votan are referred to Bancroft's Native Races, Vol. III., pp. 450, 455. Also Vol. V., pp. 159, 160. Also to Donnelley's Atlantis, chapter iv, and the past notes in these several works.
[14]. Mexican Antiquities, Kingsborough, Vol. VI., p. 419.
[15]. III. Nephi xvii: 7, 9.
[16]. III. Nephi xvii: 15-17.
[17]. III. Nephi xxiii.
[18]. III. Nephi xvii: 4, see also chapter xvi: 1-3.
[19]. Bancroft, Native Races, Vol. V., p. 621.
[20]. Bancroft, Native Races, Vol. III., pp. 135, 260, 451
[21]. Bancroft, Native Races, Vol. V., p. 25
[22]. Those who desire to follow the researches of the noble author on this point can do so by consulting Vol. VIII. of his elaborate work, pp. 5-51; also his explanations of plates 3, 10, 41 of the Vatican Codex with accompanying notes, Vol. VI. This is by no means all that his lordship writes upon the subject, but from these passages one may learn the substance of his theory, and the argument by which he sustains it.
[23]. Conquest of Mexico, Prescott, Vol. I., p. 64.
[24]. History of America Before Columbus, P. De Roo, Vol. I., pp. 540-544.
[25]. Perhaps the fullest and most accessible work on the subject is Bancroft's Native Races, Vol. III., pp. 248, 287; and P. De Roo's America Before Columbus, Vol. I., chapters xxii, xxiii.
[26]. Native Races, Bancroft, Vol. III., p. 250.
[27]. See II. Nephi xv: 2, 10.
[28]. See III. Nephi xi: 21, 28, also III. Nephi xviii: 1, 25. Compare these several passages from Nephi with the statement in the text.
[29]. This may simply be the traditional remembrance of the fact that the sign of the birth of Jesus was made an epoch from which the Nephites thenceforward reckoned their time. See III. Nephi ii: 4-8.
[30]. "Priests after the order of Quetzalcohuatl." The Book of Mormon teaches that the Nephites had the high Melchizedek priesthood among them. That is to say, the priesthood of their high priests was after the same order of priesthood as that held by the son of God. Hence we have Alma saying: "I am called to speak after this manner [he was preaching obedience to the people] according to the holy order of God, which is in Christ Jesus. * * * * * And now I say unto you that this is the order after which I am called, yea to preach unto my beloved brethren." (Alma v: 44, 49). "I would that ye should remember that the Lord God ordained priests after his holy order, which was after the order of his Son, to teach these things unto the people." (Alma xii: 1). The whole chapter deals with this subject of the priesthood, and should be considered as part of the reference. Jesus when instructing the twelve he had chosen from among the Nephites, said to them: "Ye shall be judges of this people according to the judgement which I shall give unto you, which shall be just; therefore what manner of men ought ye to be? Verily I say unto you, even as I am." (III. Nephi xxvii: 27). It is fairly clear, that Jesus appointed priests after his own order even as the traditions of the Mexicans teach that their deity Quetzalcohuatl appointed priests after his own order. The coincident of the tradition and the Nephite record is remarkable, and affords an item of incidental evidence of considerable importance.