United States of America

The Promised Land by Jonathan Neville (blog bookofmormonwars.com)

Over the years, there have been many discussions about the location of the Promised Land described by the Book of Mormon. Some say the Promised Land is all of the Americas. Others say the Promised Land is in Central America (Mesoamerica).

The answer is fairly obvious, as this article in the Ensign explains..
“The United States is the promised land foretold in the Book of Mormon—a place where divine guidance directed inspired men to create the conditions necessary for the Restoration of the gospel of Jesus Christ. It was the birth of the United States of America that ushered out the Great Apostasy, when the earth was darkened by the absence of prophets and revealed light. It was no coincidence that the lovely morning of the First Vision occurred just a few decades after the establishment of the United States.”

Here’s a video depiction of the promised land: original site

And here are more references from the Ensign: Jeffrey Holland Marion G. Romney

More from the first article I cited:

The Church of Jesus Christ of Latter-day Saints is truly a worldwide Church. Nevertheless, it is important to realize that the Church could never have become what it is today without the birth of a great nation, the United States of America. The Lord prepared a new land to attract the peoples of the world who sought liberty and religious freedom. This new land was blessed with strong leaders who felt duty bound to establish a government that allowed individuals to worship according to their own conscience.

The Founding Fathers of the United States believed that religious faith was fundamental to the establishment of strong government. Many people in the world, however, have forgotten the central importance of religious beliefs in the formation of the policies, laws, and rules of government. Many Americans, for example, do not understand that the founders believed the role of religion would be as important in our day as it was in their day. The founders did not consider religion and morality an intellectual exercise—they forcefully declared it an essential ingredient of good government and the happiness of humankind.

This position was set forth by the first U.S. president, George Washington, in his Farewell Address. He said:

“Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. … Let us with caution indulge the supposition that morality can be maintained without religion. … Reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.

“It is substantially true that virtue or morality is a necessary spring of popular government.”1

1 Nephi 12:1

“And it came to pass that the angel said unto me: Look, and behold thy seed, and also the seed of thy brethren. And I looked and beheld the land of promise; and I beheld multitudes of people, yea, even as it were in number as many as the sand of the sea.”

1 Nephi 13:14

“And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise; and I beheld the wrath of God, that it was upon the seed of my brethren; and they were scattered before the Gentiles and were smitten.”

1 Nephi 14:2

“And harden not their hearts against the Lamb of God, they shall be numbered among the seed of thy father; yea, they shall be numbered among the house of Israel; and they shall be a blessed people upon the promised land forever; they shall be no more brought down into captivity; and the house of Israel shall no more be confounded.”

2 Nephi 1:5

“But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the hand of the Lord.”

2 Nephi 1:10

“But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them.”

Ether 2:8

“And he had sworn in his wrath unto the brother of Jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them.”

A Promised Land By Jeffrey R. Holland

June 1976 Ensign

https://www.lds.org/ensign/print/1976/06/a-promised-land?lang=eng&clang=eng

Temporarily, we call it America. But it began with the single, primeval continent of Genesis, and the miracle of millennial healing will bring that unity again.

Some otherwise plain and rather ordinary places can become very special to us. Our homes, a hillside, the hospitals where our children were born, the cemeteries where they are laid—these and many more have special meaning not so much for the soil or brick itself but because of what has happened (or will yet happen) there. That meaning has more importance as the events take on eternal as well as temporal significance.

“The place of Mormon, the waters of Mormon, the forest of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their redeemer.” (Mosiah 18:30.)

So sang the prophet who knew that a pool of water is no longer merely a pool of water once you have been baptized there. “From lowest place when virtuous things proceed, the place is dignified by the doer’s deed,” said Shakespeare. (All’s Well That Ends Well, II. iii. 123–24.)

The most sacred of places, then, will always be those locations which God has designated for holy and eternal purposes, locations where he is the “doer of the deed.” These places are revered forever by his faithful children wherever they may be.

NA Land of Promise_40x30 web size America is such a place, but of course it wasn’t always called America nor has it always been identified by a distinctive continental shape. Originally it was simply a portion of that large, single land mass which God in his creative process called “Earth” and which, when completed, was pronounced “good.” (Gen. 1:10.) Whatever its name and geographical configuration, however, it was from the beginning a land of divinity as well as a land of destiny.

The choicest part of this earthly creation was a garden “eastward in Eden” where God placed our first parents, Adam and Eve. This resplendent place filled with paradisiacal glory was located on that part of the land mass where the city Zion, or the New Jerusalem of the earth’s last days, would eventually be built. (See D&C 57:1–3, D&C 84:1–3; and Joseph Fielding Smith, Doctrines of Salvation, 3:74.) After Adam and Eve were driven out of the Garden, they dwelt at a place called Adam-ondi-Ahman, located in what is now Daviess County, Missouri. In that region this first family lived out their days, tilling the soil, tending the flocks, offering sacrifices, and learning the gospel of Jesus Christ from on high. There Adam prophesied concerning all the families of the earth and, three years before his death, called together the righteous remnant of his posterity and bestowed upon them his last blessing. The Lord appeared unto this faithful group and Adam’s family rose up “and blessed Adam, and called him Michael, the prince, the archangel.

“And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever.

“And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation.” (D&C 107:54–56.)

Never before had one spot of earth been favored with such a meeting, nor provided the stage for such sacred scenes from the drama of man’s ultimate destiny.

But even as such sacred manifestations and proclamations were recorded, the land was being polluted with unrighteousness. The willful Cain had already made his covenant with Satan and taken the life of his younger brother, Abel. Others were joining in the work of darkness until shortly God “cursed the earth with a sore curse, and was angry with the wicked, … for they would not hearken unto his voice, nor believe on his Only Begotten Son.” (Moses 5:56–57.) The righteous Enoch helped save a city but the heavens wept over the wickedness of his generation, shedding their tears “as the rain upon the mountains.” (Moses 7:28.) Indeed, the earth itself groaned against the defilement of God’s sacred soil, crying: “I am weary, because of the wickedness of my children. When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?” (Moses 7:48.)

Two generations later the Lord was so pained by that generation “without affection” (Moses 7:33) that he opened the windows of heaven and cleansed the entire earth with water. Thus, the “everlasting decree” (Ether 2:10) was first taught that he who will not obey the Lord in righteousness will be swept from his sacred land. The lesson would be tragically retaught in dispensations yet to come.

Holy scripture records that “after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof.” (Ether 13:2.) Such a special place needed now to be kept apart from other regions, free from the indiscriminate traveler as well as the soldier of fortune. To guarantee such sanctity the very surface of the earth was rent. In response to God’s decree, the great continents separated and the ocean rushed in to surround them. The promised place was set apart. Without habitation it waited for the fulfillment of God’s special purposes.

With care and selectivity, the Lord began almost at once to repeople the promised land. The Jaredites came first, with stories of the great flood fresh in their memories and the Lord’s solemn declaration ringing in their ears: “Whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them.” (Ether 2:8.)

Despite such counsel, however, the Jaredite civilization steadily degenerated into a violent society which forced a man to keep “the hilt of his sword in his right hand” (Ether 14:2)—until finally he “ate and slept, and prepared for death on the morrow.” (Ether 15:26.)

But even as the last light flickered on Jaredite civilization, a bold new sun rose to illuminate a thousand years of Nephite-Lamanite experience on the same soil. Despite periods of war and rebellion, these people nevertheless had great moments of power and purity, including the personal ministry of the resurrected Christ, who walked and talked and prayed with these New World inhabitants for three indescribable days. There in the meridian of time the land enjoyed three generations of peace and perfection, which it would not know again until the Master’s millennial reign.

But the lessons of history, if not learned well, are certain to be taught again, and a lone father with his son lived to see the self-destruction of these people of promise. The Nephite-Lamanite morality descended from “sorceries, and witchcrafts, and magics” (Morm. 1:19) into rape, murder, and cannibalism (see Moro. 9:7–10), creating a vision so repulsive that it was “impossible for the tongue to describe, or for man to write,” a scene of greater wickedness than had ever been seen “even among all the house of Israel” (Morm. 4:11, 12). A thousand years after God had given such choice land to their fathers and a thousand years before he would attempt to do it again, Mormon wrote to his son Moroni:

“O the depravity of my people! They are without order and without mercy. …

“They delight in everything save that which is good; and the suffering of our women and our children … doth exceed everything. …

“Thou knowest that they are without principle, and past feeling. …

“Behold, my son, I cannot recommend them unto God lest he should smite me.” (Moro. 9:18–20.)

This favored branch allowed to run over the wall had reached that forewarned “fulness of iniquity” and was dwindling into disorder, darkness, and death.

Then in the allegorical prophecy made of these events, “the Lord of the vineyard” looked at the waste of his creation—and wept. “What could I have done more for my vineyard?” was his painful cry. No answer could be given. “Have I slackened mine hand, that I have not nourished it? Nay, I have nourished it, and I have digged about it, and I have pruned it, and I have dunged it; and I have stretched forth mine hand almost all the day long, and the end draweth nigh.” (Jacob 5:41, 47.) In spite of such grief and despair the Lord of the vineyard determined to “spare it a little longer” (Jacob 5:50)—long enough for one final attempt, long enough for one more dispensation, long enough for one final experiment focused on the promised land.

So, after a thousand years of preparation, the Spirit of God rested upon a young Italian sailing under the flag of Spain, and, as Nephi had seen in vision, “he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land.” (1 Ne. 13:12.) This “Christian of almost maniacal devoutness” as Alistair Cooke calls him, this man with the zeal of Galileo, Don Quixote, and John the Baptist combined, was not to be denied. (Alistair Cooke, America, New York: Alfred Knopf, 1973, p. 30.) “Our Lord with provident hand unlocked my mind,” said Columbus, “sent me upon the seas, and gave me fire for the deed. Those who heard of my enterprise called it foolish, mocked me, and laughed. But who can doubt but that the Holy Ghost inspired me?” (Jacob Wasserman, Columbus, Don Quixote of the Seas, New Brunswick: Rutgers Univ. Press, 1959, p. 20.) Columbus stood on the captain’s deck, but the all-seeing eye of the Lord was on the compass, and the hopes of every dispensation filled the sails. The prophet Nephi had also seen in vision what followed: colonization, war, and the birth of a new nation.

“And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was with them.

“And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them.

“And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the power of God out of the hands of all other nations.” (1 Ne. 13:16–19.)

Once again, after meticulous preparation and precise timing, the Lord had begun to build on his promised land a congregation that had compacted to pursue “the glory of God and the advancement of the Christian faith.” The cultural freedom of the Renaissance and religious freedom of the Reformation underscored the strong sense of personal freedom espoused in the Enlightenment to provide the ideal attitudes and environments for the beginning of this “first new nation.” George Washington, six years before he was inaugurated as the initial president of the Grand Experiment, wrote of America’s moment in history:

“The foundation of our empire was not laid in the gloomy age of ignorance and superstition, but in an epoch when the rights of mankind were better understood and more clearly defined than at any former period. The researchers of the human mind after social happiness have been carried to a greater extent, the treasures of knowledge … are laid open for our use, and their collected wisdom may be happily applied in the establishment of our forms of government.” (Henry Steele Commager, “America and the Enlightenment,” in The Development of a Revolutionary Mentality, Washington, D.C.: Library of Congress, 1972, p. 14.)

Thomas Paine also sensed the propitiousness of the times. “The case and circumstance of America present themselves as in the beginning of a world,” he wrote. “We have no occasion to roam for information into obscure fields of antiquity, nor hazard ourselves upon conjecture. We are brought at once to the point of seeing government begin, as if we had lived in the beginning of time.” (Commager, p. 19.)

Neither Washington nor Paine knew, however, the full import of their work or their time. Indeed it was a beginning, but it was a beginning of the end. The work of pilgrims and Puritans, patriots and politicians had been to prepare the way for prophets of the living God. With what Washington called “the singular interpositions of Providence” a political path had been prepared that would allow the “restitution of all things.” (Acts 3:21.) Less than a score of years after the Constitutional Convention had concluded its work and freedoms of conscience, speech, press, and worship had been guaranteed in a historic Bill of Rights, the Prophet Joseph Smith was born in clear, graceful Vermont, home of Ethan Allen and his Green Mountain Boys. As Elder Paul H. Dunn recently declared to a Church-wide audience:

“[Joseph] grew up toward adolescence just like the new land. He fitted it. He was young, clean, unspoiled—a lad without a past, kneeling in a grove. This pristine land—this innocent young man—and thus the Lord reached out and kept his promise. He established his conditions over centuries; you see, God has time. His plan made it possible for the holy priesthood and the Church to be restored upon the earth—the restoration of the gospel of Jesus Christ—but only in America. …

“The purpose of America was to provide a setting wherein that was possible. All else takes its power from that one great, central purpose.” (Ensign, Nov. 1975, p. 54.)

Thus in one final moment worthy men and righteous principles came together for the restoration of heavenly things. With his center stake in America, God began stretching the cords of his tabernacle to all the world, lengthening the habitation of Israel and establishing Zion wherever the pure in heart dwell. When that great global mission is complete and the angels declare “there shall be time no longer” (D&C 88:110), then the king and master of heaven and earth shall return to his temple and reign for a thousand years on a renewed and paradisiacal earth.

“He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land;

“And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided.” (D&C 133:23–24.)

These two cities, Zion (the New Jerusalem) and the ancient city of Jerusalem, will be those capitals out of which both the word and law of the Lord shall go forth and to which all nations shall flow. (See Isa. 2:2–3.)

It is good that the historical celebration of the United States bicentennial allows us to focus on a land in which God has done so much of his work. It has not always looked the same geographically nor has it always been governed the same politically. But that all seems appropriate since the meaning of America, in its most theological sense, is something more than borders and boundaries, something above nativism and nationalism. It is an ideal, a thing of the spirit. Benjamin Franklin told his colleagues, “Our cause is the cause of all mankind,” and Patrick Henry spoke much more than he knew when he said America had “lighted a candle to all the world.” (Henry Steele Commager, “The Revolution as World Ideal,” Saturday Review, Dec. 13, 1975, pp. 13–18, 110.) The significance of that cause and that candle will not be misunderstood by Latter-day Saints wherever they may live. As with temple sites, missionary service, and area general conferences, gospel experience transcends the borders—and, if necessary, the flames—of nationalism.

A Frenchman, a contemporary of the colonial Founding Fathers, sketched the clearest meaning of America for those of other nations. Although the twenty-year-old Marquis de Lafayette had been ordered by Louis XVI of France to give up his expedition to aid the rebellious Americans, he defied the command and embarked for the New World. On board his ship The Victory Lafayette wrote back to his beautiful and concerned wife, Adrienne: “Out of love for me, become ‘a good American’. … The welfare of America is closely bound up with the welfare of all mankind.” (Maurice de la Fuye and Emile Baubeau, The Apostle of Liberty: A Life of LaFayette, New York: Thomas Yoseloff, 1956, p. 30.) So it has been and so it yet will be. And so it is—but in ways which only those who embrace the Restored Gospel of Jesus Christ can fully understand or appreciate.

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GARDEN OF EDEN

President Joseph Fielding Smith said: “In accord with the revelations given to the Prophet Joseph Smith, we teach that the Garden of Eden was on the American continent located where the City of Zion, or the New Jerusalem, will be built. When Adam and Eve were driven out of the Garden, they eventually dwelt at a place called Adam-ondi-Ahman, situated in what is now Daviess County, Missouri. … We are committed to the fact that Adam dwelt on [the] American continent.” (Doctrines of Salvation,Bruce R. McConkie, Compare Answers to Gospel Questions, Alvin R. Dyer, in Conference Report, Oct. 1968.

President Ezra Taft Benson also wrote how the Garden of Eden was located in America. Under the section “Divine Destiny” in his book The Teachings of Ezra Taft Benson (pp. 587-588), he wrote,

“Consider how very fortunate we are to be living in this land of America … Many great events have transpired in this land of destiny. This was the place where Adam dwelt; this was the place where the Garden of Eden was; it was here that Adam met with a body of high priests at Adam-ondi-Ahman shortly before his death and gave them his final blessing, and the place to which he will return to meet with the leaders of his people (D&C 107:53-57). This was the place of three former civilizations: that of Adam, that of the Jaredites, and that of the Nephites.”

“The very first man who had dominion on the face of the earth, under the direction of the Heavens, once dwelt on this Continent. His name was Adam. Whether his first residence was on this land, whether the garden that was planted for his occupation was on this Continent, or some other, is not revealed in any written or printed revelation. But he certainly did, in the course of his lifetime, either from this being his native land, or by emigration, actually come in possession of this part of the globe; and a large settlement was formed, and the righteous who lived before the flood inherited it, and no doubt, left their blessing on the land. It was here where Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah and Noah dwelt. It was on this land where Noah built his ark, which was blown by the winds of Heaven away to the east, and landed on Ararat. It was here where Enoch preached and published glad tidings of great joy; it was on this land—the American Continent—where he gathered the people from many nations, and built up a city and called it Zion. It was here where the people of God flourished before the flood, and were of one heart and one mind, having an experience of some three hundred and sixty-five years in order to bring about a sufficient degree of righteousness and faith to be taken away from here and translated to some other region.” Orson Pratt Journal of Discourses Volume 12 Discourse 65

DESCRIPTION OF ADAM-ONDI-AHMAN. HC 4:36

Adam-ondi-Ahman is located immediately on the north side of Grand River, in Daviess county, Missouri, about twenty-five miles north of Far West. It is situated on an elevated spot of ground, which renders the place as healthful as any part of the United States, and overlooking the river and the country round about, it is certainly a beautiful location. 6

. On the brow of the bluff stood the old stone altar, and near the foot of it was built the house of Lyman Wight. When the altar was first discovered, according to those who visited it frequently, it was about sixteen feet long, by nine or ten feet wide, having its greatest extent north and south. The height of the altar at each end was some two and a half feet, gradually rising higher to the center, which was between four and five feet high—the whole surface being crowning. Such was the altar at “Diahman” when the Prophet’s party visited it. Now, however, it is thrown down, and nothing but a mound of crumbling stones mixed with soil, and a few reddish boulders mark the spot which is doubtless rich in historic events. It was at this altar, according to the testimony of Joseph Smith, that the patriarchs associated with Adam and his company, assembled to worship their God. Here their evening and morning prayer ascended to heaven with the smoke of the burning sacrifice, prophetic and symbolic of the greater sacrifice then yet to be, and here angels instructed them in heavenly truths.

North of the ridge on which the ruins of the altar were found, and running parallel with it, is another ridge, separated from the first by a depression varying in width from fifty to a hundred yards. This small valley with the larger one through which flows Grand River, is the valley of Adam-ondi-Ahman. Three years previous to the death of Adam, declares one of the Prophet Joseph’s revelations, the Patriarchs Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, together with all their righteous posterity, were assembled in this valley we have described, and their common father, Adam, gave them his last blessing. And even as he blessed them, the heavens were opened, and the Lord appeared, and in the presence of God, the children or Adam arose and blessed him, and called him Michael, the Prince, the Archangel. The Lord also blessed Adam, saying: “I have set thee to be the head—a multitude of nations shall come of thee, and thou art a prince over them for ever.” So great was the influence of this double blessing upon Adam, that, though bowed down with age, under the outpouring of the Spirit of God, he predicted what should befall his posterity to their latest generation (D&C 107). Such is one of the great events which occurred on this old historic land of Adam-ondi-Ahman.

WHERE IS OLAHA SHINEHAH? D&C 117:8.

“The plains of Olaha Shinehah, or the place where Adam dwelt,” wrote President Joseph Fielding Smith, “must be a part of, or in the vicinity of Adam-ondi-Ahman. This name Olaha Shinehah, may be, and in all probability is, from the language of Adam. We may without great controversy believe that this is the name which Adam gave to this place, at least we may venture this as a probable guess. Shinehah, according to the Book of Abraham, is the name given to the sun. (Abraham 3:13.) It is the name applied to Kirtland when the Lord desired in a revelation to hide its identity. (Sec. 82.) Elder Janne M. Sjodahl commenting on the name, Olaha Shinehah, has said: ‘Shinehah means sun, and Olaha is possibly a variant of the word Olea, which is “the moon.” (Abraham 3:13.) If so the plains of Olaha Shinehah would be the Plains of the Moon and the Sun, so called, perhaps because of astronomical observations there made.’ We learn from the writings of Moses that the Lord revealed to the ancients great knowledge concerning the stars, and Abraham by revelations and through the Urim and Thummim received wonderful information concerning the heavens and the governing planets, or stars. It was also revealed by the Prophet Joseph Smith that Methuselah was acquainted with the stars as were others of the antediluvian prophets including Adam. So it may be reasonable that here in this valley important information was made known anciently in relation to the stars of our universe.” (Church History and Modern Revelation, 2:97–98.)

CAIN KILLS ABEL AT FARR WEST Alvin R. Dyer (An Apostle and Member of First Presidency)

In connection with President McKay’s visit at Far West, it is to be noted that while there the President appeared somewhat overwhelmed. The place made a deep impression upon him; so much so that he referred to Far West a number of times in the ensuing days as a place of deep impression.

The feeling that President McKay had at Far West registered upon me once again, but now with greater impact. The events that transpired there are significant: (a) The Lord proclaimed Far West a holy and consecrated land unto him, declaring to Joseph Smith that the very ground he stood on there was holy. (b) The Prophet Joseph Smith contended with the devil face to face for some time, upon the occasion of the power of evil menacing one of his children in the Prophet’s home just west of the temple site. Lucifer declared that Joseph had no right to be there, that this was his place. Whereupon the Prophet rebuked Satan in the name of the Lord, and he departed and did not touch the child again. (c) The overwhelming feeling that President McKay had when he visited this sacred place.

The Answer: I have often pondered the holy significance of Far West, and even more so since President McKay’s visit. The sacredness of Far West, Missouri, is no doubt due to the understanding that the Prophet Joseph Smith conveyed to the brethren, at these early times, that Adam-ondi-Ahman, the place to which Adam and Eve fled when cast out of the Garden of Eden, is where Adam erected an altar unto God, and offered sacrifices, and that Far West was the spot where Cain killed Abel.

This information tends to explain why the Lord declared Far West to be a holy consecrated place; and no doubt explains why Satan claimed that place as his own, as it was here that he entered into a covenant with Cain, resulting in the death of Abel, the first of mortal existence [to die] upon this earth.

It would appear that President McKay while there felt the spirit and significance of this holy place. (Joseph Fielding Smith, Jr., and John J. Stewart, The Life of Joseph Fielding Smith, p. 338-340)

Is Shem Melchizedek?

Because of this state of knowledge on our part, many Saints and gospel scholars have wondered if these men were the same person. The truth is, we do not know the answer. But an examination of the scriptures is fascinating, because it seems to indicate that these men may have been one and the same. For example, here is the case for their oneness:

The inheritance given to Shem included the land of Salem. Melchizedek appears in scripture as the king of Salem, who reigns over this area.
Shem, according to later revelation, reigned in righteousness and the priesthood came through him. Melchizedek appears on the scene with a title that means “king of righteousness.”
Shem was the great high priest of his day. Abraham honored the high priest Melchizedek by seeking a blessing at his hands and paying him tithes.
Abraham stands next to Shem in the patriarchal order of the priesthood and would surely have received the priesthood from Shem; but D&C 84:5–17says Abraham received the priesthood from Melchizedek.
Jewish tradition identifies Shem as Melchizedek. 3
President Joseph F. Smith’s remarkable vision names Shem among the great patriarchs, but no mention is made of Melchizedek.
Times and Seasons (vol. 6, p. 746) speaks of “Shem, who was Melchizedek. …”

On the other hand, there is a case for their being two distinct personalities. Many persons believe D&C 84:14 is proof that there are perhaps several generations between Melchizedek and Noah. The scripture says, “Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah.”

If it does turn out that Shem and Melchizedek are the same person, this scripture should prove no stumbling block, because it could be interpreted to mean that priesthood authority commenced with Adam and came through the fathers, even till Noah, and then to Shem.

Alma E. Gygi, Salt Lake City businessman.

THE LAND OF CAINAN

Book of Jasher 2:11 And Cainan grew up and he was forty years old, and he became wise and had knowledge and skill in all wisdom, and he reigned over all the sons of men, and he led the sons of men to wisdom and knowledge; for Cainan was a very wise man and had understanding in all wisdom, and with his wisdom he ruled over spirits and demons;

2:12 And Cainan knew by his wisdom that God would destroy the sons of men for having sinned upon earth, and that the Lord would in the latter days bring upon them the waters of the flood.

2:13 And in those days Cainan wrote upon tablets of stone, what was to take place in time to come, and he put them in his treasures.

2:14 And Cainan reigned over the whole earth, and he turned some of the sons of men to the service of God.

Times and Seasons 3: Page 902 about Jasher

“But if we believe in present revelation, as published in the Times and Seasons last spring, Abraham, the prophet of the Lord, was laid upon the iron bedstead for slaughter; and the book of Jasher, which has not been disproved as a bad author, says he was cast into the fire of the Chaldees.” Teachings of the Prophet Joseph Smith, (Salt Lake City: Deseret Book, 1976), p. 261, quoting Times and Seasons (1 Sep 1842), 3:902.

Moses 6:17 And Enos lived ninety years, and begat Cainan. And Enos and the residue of the people of God came out from the land, which was called Shulon, and dwelt in a land of promise, which he called after his own son, whom he had named Cainan.

Cainan Land of Promise	Canaan Land of Promise
Adam	Jacob
Enoch	12 Tribes
North America	Israel
New Jerusalem	Old Jerusalem
Cainan—son of Enos¹ · called upon by God, ordained by Adam: D&C 107:45 . · called to gathering of Adam’s posterity at Adam-ondi-Ahman:D&C 107:53 . · Enos¹ calls promised land after his son Cainan: Moses 6:17 .	Canaan The name of the fourth son of Ham (Gen. 9:22; 10:6); also used to denote the tribe inhabiting the lowland (hence the name) toward the Mediterranean coast of Palestine; sometimes as a general name for all the non-Israelite inhabitants of the country west of Jordan, called by the Greeks Phoenicians. The Hebrew and Phoenician languages were almost identical. As the Phoenicians were great traders, Canaanite came to denote merchant (Isa. 23:8; Ezek. 17:4; Hosea 12:7). Canaan, Canaanites See also BD Canaan · prophecy of Enoch² concerning children of Canaan: Moses 7:7 . · a blackness came upon children of Canaan: Moses 7:8 . · blood of Canaanites perpetuated by Egyptians: Abr. 1:22 . · Abraham takes family and followers to land of Canaan: Abr. 2:15 . · land of Canaan promised to seed of Abraham: Abr. 2:19 .
1. Son of Enos, aged 70 years when he begat Mahalaleel his son. He lived 840 years afterwards, and died aged 910. (Genesis 6:9-14 ) 2. Son of Arphaxad, and father of Sala, according to (Luke 3:36,37 ) and usually called the second Cainan. The is nowhere named in the Hebrew MSS. It seems certain that his name was introduced into the genealogies of the Greek Old Testament in order to bring them into harmony with the genealogy of Christ in St. Luke’s Gospel.	Israel, Land of See also Lands of Inheritance ; Promised Lands · Abram … Unto thy seed will I give this land: Gen. 12:7 . ( Gen.15:18 . ) · give unto thee, and to thy seed … land of Canaan, for an everlasting possession: Gen. 17:8 . ( 1 Chr. 16:18 . ) · unto thy seed, I will give all these countries: Gen. 26:3 . · will bring thee again into this land: Gen. 28:15 . ( Jer. 16:15 ; Ezek. 36:24 . ) · land which I gave Abraham and Isaac: Gen. 35:12 . · God shall … bring you again unto the land of your fathers: Gen.48:21 . · bring you … unto a land flowing with milk and honey: Ex. 3:17 . (Jer. 11:5 . ) · land is defiled: Lev. 18:25 . · men which Moses sent to spy out the land: Num. 13:16 . · divide the land by lot for an inheritance: Num. 33:54 . ( Num.34:13 ; Josh. 1:6 . ) · go in and possess the land: Deut. 1:8 . · good land, a land of brooks of water: Deut. 8:7 . · Lord gave unto Israel all the land: Josh. 21:43 . · Then will I cut off Israel out of the land: 1 Kgs. 9:7 . · Israel carried away out of their own land: 2 Kgs. 17:23 . · gather together the strangers that were in the land of Israel: 1 Chr. 22:2 . · yet choose Israel, and set them in their own land: Isa. 14:1 . ( 2 Ne. 24:1 . ) · neither shall thy land any more be termed Desolate: Isa. 62:4 . · make thy land desolate: Jer. 4:7 . · saith the Lord … I will give you the land of Israel: Ezek. 11:17 . · land which I had given them … the glory of all lands: Ezek. 20:15 . · they shall not enter into the land of Israel: Ezek. 20:38 . · prophesy against the land of Israel: Ezek. 21:2 . · Judah, and the land of Israel, they were thy merchants: Ezek. 27:17. · take the young child and his mother, and go into the land of Israel: Matt. 2:20 . · he had destroyed seven nations in the land of Chanaan: Acts 13:19. · By faith he sojourned in the land of promise: Heb. 11:9 . · land of Jerusalem, which is the promised land: 3 Ne. 20:29 . · Jerusalem … land of their inheritance: 3 Ne. 20:33 . · built the city of Jerusalem in the land of their fathers: D&C 77:15 . · land of Jerusalem and the land of Zion shall be turned back: D&C133:24 . · minister to bear my name in a strange land which I will give unto thy seed: Abr. 2:6 . · come into the borders of the land of the Canaanites: Abr. 2:18 .

Enoch Lived in Cainan

Moses 6:37 And it came to pass that Enoch went forth in the land, among the people, standing upon the hills and the high places, and cried with a loud voice, testifying against their works; and all men were offended because of him.

38 And they came forth to hear him, upon the high places, saying unto the tent-keepers: Tarry ye here and keep the tents, while we go yonder to behold the seer, for he prophesieth, and there is a strange thing in the land; a wild man hath come among us.

39 And it came to pass when they heard him, no man laid hands on him; for fear came on all them that heard him; for he walkedwith God.

40 And there came a man unto him, whose name was Mahijah, and said unto him: Tell us plainly who thou art, and from whence thou comest?

41 And he said (Enoch)unto them: I came out from the land of Cainan, the land of my fathers, a land of righteousness unto this day. And my father taught me in all the ways of God.

42 And it came to pass, as I journeyed from the land of Cainan, by the sea east, I beheld a vision; and lo, the heavens I saw, and the Lord spake with me, and gave me commandment; wherefore, for this cause, to keep the commandment, I speak forth these words.

ENOCH IN THE GULF OF MEXICO

Zion — Returning to the Gulf of Mexico? Wilford Woodruff’s Journal, 30 March 1873.

(Altar of Adam at Adam-ondi-Ahman)

Again President Young said Joseph the Prophet told me that the garden of Eden was in Jackson Co., Missouri, & when Adam was driven out of the garden of Eden He went about 40 miles to the Place which we Named Adam Ondi Ahman, & there built an Altar of Stone & offered Sacrifice. That Altar remains to this day. I saw it as Adam left it as did many others, & through all the revolutions of the world that Altar has not been disturbed. Joseph also said that when the City of Enoch fled & was translated it was whare the gulf of Mexico now is. It left that gulf a body of water.

“Joseph Smith said, on another occasion, in the hearing of some of the saints still surviving, that the City of Enoch would again take its place in the identical spot from which it had been detached, now forming that chasm of the earth, filled with water, called the Gulf of Mexico”

(Joseph Young, an LDS Seventy and brother of Brigham Young, History of the Organization of the Seventies, p. 12)

DID METHUSELAH DIE IN THE FLOOD? Genesis 5:21, 27.

A careful examination of the record of the patriarchs in this section of Genesis shows that Methuselah died in the year of the Flood. Some have wondered why he was not taken on the ark with Noah and have concluded that he may have been wicked. The book of Moses, however, shows that the lineage given in this part of the record traces the righteous patriarchal line (see Moses 6:23), and Methuselah was in that line. Moses 8:3 records that Methuselah was not taken with the city of Enoch so that the line could be continued. Also, Methuselah prophesied that through his own seed would spring all nations of the earth (through the righteous Noah). Clearly, he too was righteous. Then is added this sentence: “And he took glory unto himself” (Moses 8:3). Once his work was done he may have been translated too, for during the nearly seven hundred years from the time the city of Enoch was translated until the time of the Flood the righteous Saints were translated and joined Enoch’s people (see Moses 7:27; see also McConkie, Mormon Doctrine, p. 804).

NOAH AND THE FLOOD

“It was on this land (American Continent) where Noah built his ark, which was blown by the winds of Heaven away to the east, and landed on Ararat.” Orson Pratt Journal of Discourses Volume 12 Discourse 65

By one account Joseph Smith taught that Noah built the ark near modern-day South Carolina “…according to the words of the Prophet Joseph, mankind in that age continued to emigrate eastwardly until they reached the country on or near the Atlantic coast; and that in or near Carolina Noah built his remarkable ship, in which he, his family, and all kinds of animals lived a few days over one year without coming out of it.” (Oliver B. Huntington, The Juvenile Instructor(November 15, 1895, pp. 700-701) “The place or country where Noah’s ark was built was designated in my hearing by the Prophet Joseph Smith as being in or near South Carolina.” (Oliver B. Huntington journal excerpt in Hyrum L. Andrus and Helen Mae Andrus, comps., They Knew the Prophet [Salt Lake City: Bookcraft, 1974], 65.)

“Asia has been ransacked in endeavoring to locate the Garden of Eden. Men have supposed that because the Ark rested on Ararat that the flood commenced there, or rather that it was from thence the Ark started to sail. But God in His revelations has informed us that it was on this choice land of Joseph where Adam was placed and the Garden of Eden was laid out. The spot has been designated, and we look forward with peculiar feelings to repossessing that land.” JD Volume 11:48 George Q. Cannon

*Prophet*	*Birth-Death*	*Age*
Adam	4,001-3071	930
Abel	4001-3873	129
Seth	3871-2958	912
Enos	3765-2860	905
Cainan	3675-2765	910
Mahalaleel	3605-2710	895
Jared	3540-2578	962
Enoch	3378-3013	365
Methuselah	3313-2344	969
Lamech	3126-2349	777
Noah	2944-1993	950
Shem	2452-1852	600
Flood	2343-2342	1

JAREDITES

Ether 1:1 And now I, Moroni, proceed to give an account of those ancient inhabitants who were destroyed by the hand of the Lord upon the face of this north country.

2 And I take mine account from the twenty and four plates which were found by the people of Limhi, which is called the Book of Ether.

Ether 6: 12 And they did land upon the shore of the promised land. And when they had set their feet upon the shores of the promised land they bowed themselves down upon the face of the land, and did humble themselves before the Lord, and did shed tears of joy before the Lord, because of the multitude of his tender mercies over them.

Ether 13: 1 And now I, Moroni, proceed to finish my record concerning the destruction of the people of whom I have been writing.

2 For behold, they rejected all the words of Ether; for he truly told them of all things, from the beginning of man; and that after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof;

3 And that it was the place of the New Jerusalem, which shouldcome down out of heaven, and the holy sanctuary of the Lord.

4 Behold, Ether saw the days of Christ, and he spake concerning a New Jerusalem upon this land.

5 And he spake also concerning the house of Israel, and theJerusalem from whence Lehi should come—after it should be destroyed it should be built up again, a holy city unto the Lord; wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel—

6 And that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for which things there has been a type.

7 For as Joseph brought his father down into the land of Egypt, even so he died there; wherefore, the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph that they should perish not, even as he was merciful unto the father of Joseph that he should perish not.

8 Wherefore, the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come when the earth shall pass away.

9 And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new.

10 And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are whitethrough the blood of the Lamb; and they are they who are numbered among the remnant of the seed of Joseph, who were of the house of Israel.

11 And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they have been washed in the blood of the Lamb; and they are they who were scattered and gathered in from the four quarters of the earth, and from the north countries, and are partakers of the fulfilling of the covenant which God made with their father, Abraham.

12 And when these things come, bringeth to pass the scripture which saith, there are they who were first, who shall be last; and there are they who were last, who shall be first.

Omni 1:20 And it came to pass in the days of Mosiah, there was a largestone brought unto him with engravings on it; and he didinterpret the engravings by the gift and power of God.

21 And they gave an account of one Coriantumr, and the slain of his people. And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons.

22 It also spake a few words concerning his fathers. And his first parents came out from the tower, at the time the Lordconfounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward.

Chapter 50: Ether 1–5 Book of Mormon Student Manual, (2009), 361–68

The Book of Mormon is not arranged in chronological order. If it were, the book of Ether would be listed first. The Jaredite record begins approximately 2200 B.C. First Nephi begins in 600 B.C. The book of Ether covers over 1,700 years of history from 2200 B.C. down to the time of Coriantumr. We don’t know exactly when Coriantumr lived, but it was somewhere between 500 and 250 B.C. The rest of the Book of Mormon from the books of 1 Nephi to Moroni covers approximately 1,000 years of history.

Event	Year(s)	Account
Jaredites	2200 BC to 250 BC	Poverty Point 1700 BC to 700 BC
Lehites	600 BC to 385 AD	Adena 1500 BC to 100 BC
Mulekites	589 BC to 250 AD	Hopewell 200 BC to 500 AD
Moroni	300 AD to 421 AD	Cahokia, Illinois 700 AD
Joseph Born	1805	Fort Ancient 1000 AD to 1750 AD
First Vision	1820
Sees Plates	1823
Receives Plates	1827	2^nd Visit
Translates with Seer Stone
Church Begins	1830
Printing of BofM	1830	116 Pages
Zions Camp	1834	Zelph
Martyrdom	1844

LEHITES

Lehi, like Moses and his own ancestor, Joseph, was a man of three cultures, being educated not only in “the learning of the Jews and the language of the Egyptians” (1 Nephi 1:2), but in the ways of the desert as well.” Lehi in the Desert; Hugh Nibley Chapter 2 Men of the East.

In the 1950 magazine version, Nibley noted: “This three-cornered culture is an established pattern in that part of the world where the caravans of Egypt and Israel pass each other, guided through the sands by those men of the desert who were the immemorial go-between of the two civilizations.” Hugh W. Nibley, “Lehi in the Desert,” IE 53 (1950): 155. “The natural character of the Bedu tribes has always been to act as a kind of intermediary people, with no fixed politics.” Baldensperger, “The Immovable East,” PEFQ (1925), 85. Even today “the ‘Arishiye(t) Bedus on the Egyptian frontier carry goods by land from Gaza to Egypt and vice versa. They are a peculiar intermediate-class; they practice commerce and agriculture and are camel rearers.” Ibid. , PEFQ (1922), 161. Cf. John L. Burckhardt,Notes on the Bedouins and Wahábys (London: Colburn & Bently, 1831), 1:9, 26—27, 30—31, 275—76

One might, in a speculative mood, even detect something of Lehi’s personal history in the names he gave to his sons. The first two have Arabic names—do they recall his early days in the caravan trade? The second two have Egyptian names, and indeed they were born in the days of his prosperity. The last two, born amid tribulations in the desert, were called, with fitting humility, Jacob and Joseph. Whether the names of the first four were meant, as those of the last two sons certainly were (2 Nephi 2:1; 3:1), to call to mind the circumstances under which they were born, the names are certainly a striking indication of their triple heritage.” Lehi in the Desert; Hugh Nibley Chapter 2 Men of the East.

Among the children of those contemporaries of Lehi who fled to Egypt, Persian, Babylonian and “even Arabian names may be suspected,” though they remained good Jews. Samuel A. Cook, “The Jews of Syene in the Fifth Century B.C.

Lehi= Manasseh; Ishmael= Ephraim; Mulek= Judah;

Whoever has read the Book of Mormon carefully will have learned that the remnants of the house of Joseph dwelt upon the American continent; and that Lehi learned by searching the records of his fathers that were written upon the plates of brass, that he was of the lineage of Manasseh. The Prophet Joseph informed us that the record of Lehi, was contained on the 116 pages that were first translated and subsequently stolen, and of which an abridgement is given us in the first Book of Nephi, which is the record of Nephi individually, he himself being of the lineage of Manasseh; but that Ishmael was of the lineage of Ephraim, and that his sons married into Lehi’s family, and Lehi’s sons married Ishmael’s daughters, thus fulfilling the words of Jacob upon Ephraim and Manasseh in the 48th chapter of Genesis, which says: “And let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land.” Thus these descendants of Manasseh and Ephraim grew together upon this American continent, with a sprinkling from the house of Judah, from Mulek descended, who left Jerusalem eleven years after Lehi, and founded the colony afterwards known as Zarahemla and found by Mosiah—thus making a combination, an intermixture of Ephraim and Manasseh with the remnants of Judah; and for aught we know, the remnants of some other tribes that might have accompanied Mulek.
(Erastus Snow, JD 23:184)

Biet Lehi

In 1961 Israeli soldiers unearthed a cave that had inscriptions and drawings including the oldest known Hebrew writing of the word “Jerusalem” dated to approximately 600 B.C. by Dr. Frank Cross Moore, Jr. of Harvard University.

“I am Jehovah thy Lord. I will accept the cities of Judah and I will redeem Jerusalem”

“Absolve us oh merciful God. Absolve us oh Jehovah”

The drawings depicted men who appeared to be fleeing and two ships.

While investigating the cave, Dr. Joseph Ginat of The University of Haifa met a Bedouin who told him about the remains of an ancient oak tree about 1/4 of a mile away where, according to Bedouin legends and tradition, a prophet named Lehi blessed and judged the people of both Ishmael and Judah. The Bedouin told Dr. Ginat that Lehi had lived many years before Muhammad and that Arab people had built a wall of large rocks around the remains of the tree to protect it as a sacred spot, long known by arab inhabitants as “Beit Lehi”, meaning “Home of Lehi.”

What’s in a name? Almost every town or city is named for something, a person, an event or a nearby geographical wonder. Beit Lehi is no different. Beit comes from the Arabic word meaning house or dwelling. Lehi means jawbone. Beit Lehi means the “house” or “dwelling” of the jawbone. An odd name without the rest of the story.

Perhaps the strongest man in biblical history, Samson’s impetuous nature causes havoc among the Philistines. He ties torches to the tails of 300 foxes and releases them into the fields of the Philistines destroying all their crops. He kills 30 Philistines when they didn’t play fair in solving a riddle. The Philistines seek to remedy the situation by sending an army of one thousand men to capture Samson who is hiding in the cave of a rock at Etam. The army demands that 3,000 men of Judah capture Samson and deliver him into their hands. With Samson’s consent, the men of Judah bind him with rope and are about to hand him over to the Philistines when he breaks free. Using the jawbone of an donkey that lays at his feet, Samson slays 1,000 Philistines.

Exhausted and near death from thirst, Samson prays for water. Miraculously, a spring bursts forth from the ground to revive the champion. “And when he drunk, his spirit came again and he revived: wherefore he called the name thereof Enhakkore (meaning fountain of the crier), which is in Lehi unto this day.” (Judges 15:19). In writing “The Antiquities of the Jews”, the great Jewish historian Josephus (1st century A.D.) confirms the biblical account and notes that the spring remained vibrant in his day. Samson remained at Lehi for 20 years as a judge of the people of Israel.

More than 3100 years later, Jewish tradition suggests that the spring that gave life to Samson continues to this day near Beit Lehi.

Newly Found Altars from Nahom

Journal of Book of Mormon Studies 10/2 (2001) by: Warren P. Aston

Many readers have read about the finding of ancient votive altars in Yemen that appear to bear the Book of Mormon place-name Nahom. This significant find has been noted in the Ensign magazine,[1] in the April 2001 general conference of the Church of Jesus Christ of Latter-day Saints,[2] and in a recently published volume by Terryl Givens in which he refers to these altars as “the first actual archaeological evidence for the historicity of the Book of Mormon” and “the most impressive find to date corroborating Book of Mormon historicity.”[3]

Seen from any perspective, S. Kent Brown’s original assessment of this development as being “dramatic new evidence” in the quest to place Nahom firmly on the modern-day map holds true. Nephi implied that a place in southern Arabia named Nahom already existed in his day, and now three chiseled blocks of stone from a pagan temple in Yemen provide incontrovertible evidence that, in fact, it did.

MORONI BURIES PLATES

Moroni 10: 1 Now I, Moroni, write somewhat as seemeth me good; and I write unto my brethren, the Lamanites; and I would that they should know that more than four hundred and twenty years have passed away since the sign was given of the coming of Christ.

2 And I seal up these records, after I have spoken a few words by way of exhortation unto you.

LEHI= MANASSEH; ISHMAEL= EPHRAIM; MULEK= JUDAH;

MORONI GUARDIAN ANGEL OF AMERICA

by Orson Hyde Journal of Discourses Volume 6 Discourse 65

“In those early and perilous times, our men were few, and our resources limited. Poverty was among the most potent enemies we had to encounter; yet our arms were success ful; and it may not be amiss to ask here, by whose power victory so often perched on our banner? It was by the agency of that same angel of God that appeared unto Joseph Smith, and revealed to him the history of the early inhabitants of this country, whose mounds, bones, and remains of towns, cities, and fortifications speak from the dust in the ears of the living with the voice of undeniable truth. This same angel presides over the destinies of America, and feels a lively interest in all our doings. He was in the camp of Washington; and, by an invisible hand, led on our fathers to conquest and victory; and all this to open and prepare the way for the Church and kingdom of God to be established on the western hemisphere, for the redemption of Israel and the salvation of the world.

This same angel was with Columbus, and gave him deep impressions, by dreams and by visions, respecting this New World. Trammeled by poverty and by an unpopular cause, yet his persevering and unyielding heart would not allow an obstacle in his way too great for him to overcome; and the angel of God helped him—was with him on the stormy deep, calmed the troubled elements, and guided his frail vessel to the desired haven. Under the guardianship of this same angel, or Prince of America, have the United States grown, increased, and flourished, like the sturdy oak by the rivers of water.

To what point have the American arms been directed since the Declaration of our National Independence, and proven unsuccessful? Not one!

The peculiar respect that high Heaven has for this country, on account of the promises made to the fathers, and on account of its being the land where the mustard seed of truth was planted and destined to grow in the last days, accounts for all this good fortune to our beloved America…

So sure and certain as the great water courses wend their way to the ocean, and there find their level—so sure as the passing thundercloud hovers around yonder Twin Peaks of the Wasatch Mountains, and upon their grey and barren rocks pours the fury of its storm, just so sure and certain will the guardian angel of these United States fly to a remote distance from their borders, and the anger of the Almighty wax hot against them in causing them to drink from the cup of bitterness and division, and the very dregs, stirred up by the hands of foreign powers, in a manner more cruel and fierce than the enemies of the Saints in the day of their greatest distress and anguish; and all this because they laid not to heart the martyrdom of the Saints and Prophets, avenged not their blood by punishing the murderers, neither succored nor aided the Saints after they were despoiled of their goods and homes.

Would to God that we could forget this part of our experience in the land of our fathers! But we cannot forget it. It is incorporated in our being. We shall carry it to our graves, and in the resurrection it will rise with us. Had the United States been as faithful a guardian to the Latter-day Saints as the angel of God has been to them, she would never know dissolution, nor be humbled in dishonor by the decrees of any foreign powers.

I ask no earthly being to endorse this my testimony, or to adopt it as his own sentiment. A little time will prove whether Orson Hyde alone has declared it, or whether the heavenly powers will back up this testimony in the face of all the world.

When Justice is satisfied, and the blood of martyrs atoned for, the guardian angel of America will return to his station, resume his charge, and restore the Constitution of our country to the respect and veneration of the people; for it was given by the inspiration of our God.

One positive decree of Jehovah, respecting this land, is, that no king shall ever be raised up here, and that whosoever seeketh to raise up a king upon this land shall perish. The spirit of this decree is that no king shall bear rule in this country. And the islands contiguous to this land belong unto it by promise, for they are a part and parcel of the land of Joseph, and they geographically belong to it—belong to it by the covenants of the fathers: they also philosophically incline to this nearer and greater land.

Europe may look with a jealous eye upon the movements of this country, and contemplate the settlement and adjustment of a “Western question.” But at present there is an Eastern question pending; and it may be wisdom and policy for the United States’ Government to press the adjustment of the Western question simultaneously with that of the Eastern question. If the Western question is settled at all, now is the time for the United States to settle it to the best advantage.”

JOSEPH’S FIRST AND SECOND VISIT TO CUMORAH

History of the Church, Vol.1 Chapter 2. [1820-Jan. 1827]

http://www.boap.org/LDS/History/HTMLHistory/v1c2history.html

The Visitation of Moroni–Existence of the Book of Mormon Made Known.

Joseph Smith’s mother relates circumstances that make it appear that the phrase “neither would it, until four years from that time” is not a quotation from the angel, but merely a statement of how the matter came out. Her version relates what happens when Joseph returned to the hill in 1824.

On the twenty-second of September, 1824, Joseph again visited the place where he found the plates the year previous; and supposing at this time that the only thing required, in order to possess them until the time for their translation, was to be able to keep the commandments of God–and he firmly believed he could keep every commandment which had been given him–he fully expected to carry them home with him. Therefore, having arrived at the place, and uncovering the plates, he put forth his hand and took them up, but, as he was taking them hence, the unhappy thought darted through his mind that probably there was something else in the box besides the plates, which would be of some pecuniary advantage to him [this is the difficulty which Cowdery relates as preventing Smith from getting the plates the in 1823, except that he apparently learned from that previous encounter that it would not do to lust for the plates themselves – this suggests the poverty the Smith’s contended with]. So, in the moment of excitement, he laid them down very carefully, for the purpose of covering the box, lest some one might happen to pass that way and get whatever there might be remaining in it. After covering it, he turned round to take the Record again, but behold it was gone, and where, he knew not, neither did he know the means by which it had been taken from him.

At this, as a natural consequence, he was much alarmed. He kneeled down and asked the Lord why the Record had been taken from him; upon which the angel of the Lord appeared to him, and told him that he had not done as he had been commanded, for in a former revelation he had been commanded not to lay the plates down, or put them for a moment out of his hands, until he got into the house and deposited them in a chest or trunk, having a good lock and key, and, contrary to this, he had laid them down with the view of securing some fancied or imaginary treasure that remained.

In the moment of excitement, Joseph was overcome by the powers of darkness, and forgot the injunction that was laid upon him.

Having some further conversation with the angel, on this occasion, Joseph was permitted to raise the stone again, when he beheld the plates as he had done before. He immediately reached forth his hand to take them, but instead of getting them, as he anticipated, he was hurled back upon the ground with great violence. When he recovered, the angel was gone, and he arose and returned to the house, weeping for grief and disappointment.

A PROMISE FOR OTHERS TO SEE THE PLATES 1829

D&C 17:1 Behold, I say unto you, that you must rely upon my word, which if you do with full purpose of heart, you shall have a view of the plates, and also of the breastplate, the sword of Laban, the Urim and Thummim, which were given to the brother of Jared upon the mount, when he talked with the Lord face to face, and the miraculous directors which were given to Lehi while in the wilderness, on the borders of the Red Sea.

2 And it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old.

3 And after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of God;

4 And this you shall do that my servant Joseph Smith, Jun., may not be destroyed, that I may bring about my righteous purposes unto the children of men in this work.

“Young William Smith once helped his brother Joseph carry the plates wrapped in a work frock. Joseph’s wife Emma Smith felt the pliable plates as she dusted around the cloth-covered record on her husband’s translating table. Burdened with daily chores and caring for her family and visitors working on the translation, Mother Whitmer (Peter Whitmer, Sr.’s, wife) was shown the plates by a heavenly messenger to assure her that the work was of God…

The testimonies of the Three and Eight Witnesses balance the supernatural and the natural, the one stressing the angel and heavenly voice, the other the existence of a tangible record on gold plates. To the end of their lives, each of the Three said he had seen the plates, and each of the Eight insisted that he had handled them. Most of the Eight and all of the Three Witnesses reiterated their Book of Mormon testimonies just before death. Together with Joseph Smith they fulfill Nephi’s prophecy: “They shall testify to the truth of the book and the things therein” (2 Ne. 27:12). Book of Mormon Witnesses Harold B. Lee Library; Author: Anderson, Richard Lloyd

STATEMENT OF PRESIDENT BRIGHAM YOUNG REGARDING THE PLATES OF THE BOOK OF MORMON

Source: Brigham Young in JofD 19:38.

[The following informative statement was made by President Young as part of a public address at Farmington, Utah, on 17 Jun 1877, two months prior to his death.]

“I could relate many very singular circumstances. I lived right in the country where the plates were found from which the Book of Mormon was translated, and I know a great many things pertaining to that country. I believe I will take the liberty to tell you of another circumstance that will be as marvelous as anything can be. This is an incident in the life of Oliver Cowdery, but he did not take the liberty of telling such things in meeting as I take. I tell these things to you, and I have a motive for doing so. I want to carry them to the ears of my brethren and sisters, and to the children also, that they may grow to an understanding of some things that seem to be entirely hidden from the human family. Oliver Cowdery went with the Prophet Joseph [Smith, Jr.] when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants.

When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than, probably, many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates–it was unsheathed, and on it was written these words: “This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and His Christ.” I tell you this as coming not only from Oliver Cowdery, but others who were familiar with it, and who understood it just as well as we understand coming to this meeting, enjoying the day, and by and by we separate and go away, forgetting most of what is said, but remembering some things. So is it with other circumstances in life. I relate this to you, and I want you to understand it. I take this liberty of referring to those things so that they will not be forgotten and lost. [Don] Carlos Smith was a young man of as much veracity as any young man we had, and he was a witness to these things. Samuel Smith saw some things, Hyrum saw a good many things, but Joseph was the leader.

ELDER O. PRATT TO DAVID WHITMER. DO YOU REMEMBER WHAT TIME YOU SAW THE PIATES?

“D. Whitmer. It was in June, 1829, the latter part of the month, and the eight witnesses saw them, I think, the next day or the day after (i. e. one or two days after). Joseph showed them the plates himself, but the angel showed us (the Three Witnesses) the plates, as I suppose to fulfill the words of the book itself. Martin Harris was not with us at this time ; he obtained a view of them afterwards (the same day). Joseph, Oliver and myself were together when I saw them. We not only saw the plates of the Book of Mormon, but also the brass plates, the plates of the Book of Ether, the plates containing the records of the wickedness and secret combinations of the people of the world down to the time of their being engraved, and many other plates. The fact is, it was just as though Joseph, Oliver and I were sitting just here on a log, when we were overshadowed by a light. It was not like the light of the sun, nor like that of a fire, but more glorious and beautiful. It extended away round us, I cannot tell how far, but in the midst of this light about as far off as he sits (pointing to John C. Whitmer, sitting a few feet from him , there appeared, as it were, a table with many records or piates upon it, besides the piates of the Book of Mormon, also the sword of Laban, the directors (i. e. , the hall which Lehi had i and the interpreters. I saw them just as plain as I see this bed (striking the bed beside him with his hand), and I heard the voice of the Lord, as distinctly as I ever heard anything in my life, declaring that the records of the plates of the Book of Mormon were translated by the gift and power of God.

“Elder O. Pratt. Did you see the angel at this time? “D. Whitmer. Yes ; he stood before us. Our testimony as recorded in the Book of Mormon is strictly and absolutely true, just as it is there written. Before I knew Joseph, I had heard about him and the plates from persons who declared them knew he had them, and swore they would get them from him. When Oliver Cowdery went to Pennsylvania, he promised to write me what he should learn about these matters, which he did. He wrote me that Joseph had told him his (Oliver’ s secret thoughts, and all he had meditated about going to see him, which no man on earth knew, as he supposed, but himself, and so he stopped to write for Joseph. Soon after this, Joseph sent for me (D. Whitmer) to come to Harmony to get him and Oliver and bring them to my father’s house. I did not know what to do, I was pressed with my work. I had some 20 acres to plow, so I concluded I would finish plowing and then go. I got up one morning to go to work as usual, and on going to the field, found between five and seven acres of my ground had been plowed during the night. I don’t know who did it ; but it was done just as I would have done it myself, and the plow was left standing in the furrow. This enabled me to start sooner. When I arrived at Harmony, Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had informed him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped til next night, etc, and that I would be there that day before dinner, and this was why they had come out to meet me ; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished. When I was returning to Fayette, with Joseph and Oliver, all of us riding in the wagon, Oliver and I on an old- fashioned wooden spring seat and Joseph behind us — when traveling along in a clear open place, a very pleasant, nice-looking old man suddenly appeared by the side of our wagon and saluted us with, ‘good morning, it is very warm,’ at the same time wiping his face or fore- head with his hand. We returned the salutation, and, by a sign from Joseph, I invited him to ride if he was going our way. But he said very pleasantly, ‘No, I am going to Cumorah.’ This name was some- thing new to me, I did not know what Cumorah meant. “We all gazed at him and at each other, and as I looked around enquiringly of Joseph, the old man instantly disappeared, so that I did not see him again. “Joseph F. Smith. Did you notice his appearance ? “D. Whitmer. I should think I did. He was, I should think, about five feet eight or nine inches tall and heavy set, about such a man as James Vancleave there, but heavier; his face was as large; he was dressed in a suit of brown woolen clothes, his hair and beard were white, like Brother Pratt’s, but his beard was not so heavy. I also remember that he had on his back a sort of knap- sack with something in, shaped like a book. It was the messenger who had the plates, who had taken them from Joseph just prior to our starting from Harmony. Soon after our arrival home, I saw something which led me to the belief that the plates were placed or concealed in my father’s barn. I frankly asked Joseph if my supposition was right, and he told me it was. Sometime after this, my mother was going to milk the cows, when she was met out near the yard by the same old man, (judging by her description of him), who said to her: ‘You Lave been very faithful and diligent in your labors, but you are tired because of the increase of your toil it is proper, therefore, that you should receive a witness that your faith may be strengthened.” Thereupon he showed her the plates. My father and mother had a large family of their own, the addition to it, therefore, of Joseph, his wife Emma and Oliver very greatly increased the toil and anxiety of my mother. And although she had never complained she had sometimes felt that her labor was too much, or at least she was perhaps beginning to feel so. This circumstance, however, completely removed all such feelings and nerved her up for her increased responsibilities.” Andrew Jenson Historical Record 1882 Volume VI Page 208-212

DEFENDING THE FAITH: MARY WHITMER, 12TH WITNESS TO THE BOOK OF MORMON

By Daniel Peterson, For the Deseret News Published: Thursday, July 18 2013

Most Latter-day Saints are aware of the testimonies of the Three Witnesses and the Eight Witnesses to the Book of Mormon. But these 11 men, impressive as they are, were not the only people besides Joseph Smith who had direct encounters with the gold plates. David Whitmer, for example, one of the Three Witnesses, related that his mother, Mary Musselman Whitmer, also saw the plates, quite independently of anybody else and under the most matter-of-fact circumstances.

It was through David, the fourth of nine children, that the entire family of Peter Whitmer Sr. had become acquainted with Joseph Smith in 1828. Eventually, a substantial part of the translation of the Book of Mormon occurred at the Peter Whitmer farm near Fayette, N.Y. (Later, on April 6, 1830, The Church of Jesus Christ of Latter-day Saints would be officially organized there.) During that period, the place was a hive of activity; Joseph Smith and his wife, Emma, and Oliver Cowdery were boarding with the Whitmers, and other people (including curiosity-seekers) were constantly coming and going. Much of the burden of coping with them fell upon Peter’s wife, Mary.

“My father and mother had a large family of their own,” David later explained. “The addition to it therefore of Joseph, his wife, Emma, and Oliver very greatly increased the toil and anxiety of my mother. And although she had never complained, she had sometimes felt that her labor was too much, or at least she was perhaps beginning to feel so.”

One day, though, probably in June 1829, when she was going out to milk the cows in the family barn — where, David happened to know, the plates were concealed at the time — she met an “old man,” as she described him, who said to her, in David’s account of the story, “You have been very faithful and diligent in your labors, but you are tired because of the increase of your toil; it is proper therefore that you should receive a witness that your faith may be strengthened.”

“Thereupon,” David said, “he showed her the plates.” And this unexpected encounter “completely removed” her feeling of being overwhelmed, said her son, “and nerved her up for her increased responsibilities.”

Afterwards, Mary was able to describe the plates in detail. John C. Whitmer, her grandson, reported that he himself had heard his grandmother tell of this event several times. He summarized her experience as follows:

“She met a stranger carrying something on his back that looked like a knapsack. At first she was a little afraid of him, but when he spoke to her in a kind, friendly tone and began to explain to her the nature of the work which was going on in her house (that is, the translation of the Book of Mormon), she was filled with unexpressible (sic) joy and satisfaction. He then untied his knapsack and showed her a bundle of plates, which in size and appearance corresponded with the description subsequently given by the witnesses to the Book of Mormon. This strange person turned the leaves of the book of plates over, leaf after leaf, and also showed her the engravings upon them; after which he told her to be patient and faithful in bearing her burden a little longer, promising that if she would do so, she should be blessed; and her reward would be sure, if she proved faithful to the end. The personage then suddenly vanished with the plates, and where he went, she could not tell.”

Five of Mary Whitmer’s sons became official witnesses of the Book of Mormon. Oliver Cowdery, one of the Three Witnesses and the principal scribe during its dictation, baptized her into The Church of Jesus Christ of Latter-day Saints in Seneca Lake on April 18, 1830, when the church was less than two weeks old, and he married her daughter, Elizabeth Ann, in December 1832. The Whitmers gathered to Missouri with the Latter-day Saints, and there Mary died at 78 years of age in 1856, still a faithful believer in the divine origin of the gold plates and the book that had been translated from them.

According to Jesus, “In the mouth of two or three witnesses every word may be established” (Matthew 18:16). Plainly, the Lord still follows this pattern, and Mary Whitmer can justly be counted the 12th witness to the Book of Mormon.

References:Historical Record,” Vol. 7, p. 621 LDS Biographical Encyclopedia, Andrew Jenson, Vol. 1, p.283 B. H. Roberts, New Witnesses for God, Vol.2, p.125 Deseret News, 27 Nov. 1878, p. 674.

MOTHER SMITH STATED THAT LUCY HARRIS THEN DESCRIBED THE RECORD IN MINUTE DETAIL

Mrs. Harris became so convinced of the truthfulness of the record after this remarkable dream that she decided to give to the Prophet Joseph Smith twenty-eight dollars she had received from her mother before she died; Mrs. Harris insisted that he take it to assist in bringing forth the Book of Mormon.

I wish we could say that after this wonderful experience Lucy Harris became a great supporter of the work of the Restoration, but, sadly, this was not the case. She continued to insist to Joseph Smith that she must see the plates; on one occasion, she ransacked the home where he was staying, looking for them, but to no avail. She then commenced a search outside, but was frightened away when she encountered a “horrible black snake.” (Ibid., p. 122.) After this, she became one of the persecutors of the Prophet.

It is also interesting that Joseph Smith recorded in his history a similar experience of Oliver Cowdery before he came to assist in the work of translation. He stated that the Lord “appeared unto a young man by the name of Oliver Cowdery and showed unto him the plates in a vision, and also the truth of the work, and what the Lord was about to do through me, his unworthy servant. Therefore, he was desirous to come and write for me, and translate.” (The Personal Writings of Joseph Smith, ed. Dean C. Jessee, Salt Lake City: Deseret Book Co., 1984, p. 8. Spelling and punctuation modernized.)

Although Emma Smith never saw the gold plates in the same way the other witnesses did and was also counseled by the Lord not to murmur because of the things which she had not seen (see D&C 25:4), she did have close contact with the plates and the work of her husband. In response to a question from her son, Joseph Smith III, as to the reality of the plates, she responded:

“The plates often lay on the table without any attempt at concealment, wrapped in a small linen tablecloth, which I had given him [Joseph Smith, Jr.] to fold them in. I once felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book. … I did not attempt to handle the plates, other than I have told you, nor uncover them to look at them. I was satisfied that it was the work of God, and therefore did not feel it to be necessary to do so. … I moved them from place to place on the table, as it was necessary in doing my work.” (The Saints’ Herald, 1 Oct. 1879, p. 290; spelling modernized.)

Oliver, David, and Martin Dying Testimonies

Oliver Cowdery

“…Oliver Cowdery just before breathing his last, asked his attendants to raise him up in bed that he might talk to the family and his friends, who were present. He then told them to live according to the teachings contained in the Book of Mormon, and promised them, if they would do this, that they would meet him in heaven. He then said, ‘Lay me down and let me fall asleep.’ A few moments later he died without a struggle.”

“To the foregoing I add a statement by David Whitmer. Although himself outside the Church at the time he wrote these words, Whitmer says, ‘I was present at the death of Oliver Cowdery, and his last words were, ‘Brother David, be true to your testimony to the Book of Mormon.’ He died here in Richmond, Mo. on March 3d, 1850.'” (Eldin Ricks, The Case of the Book of Mormon Witnesses, p. 11-2)

David Whitmer

“On Sunday evening at 5:30, January 22, 1888, Mr. Whitmer called his family and some friends to his bedside, and addressing himself to the attending physician, said: ‘Dr. Buchanan I want you to say whether or not I am in my right mind, before I give my dying testimony.’

“The doctor answered: ‘Yes you are in your right mind for I have just had a conversation with you.’

“He then addressed himself to all around his bedside in these words: ‘Now you must all be faithful in Christ. I want to say to you all the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony, on my death bed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ forever, world without end.-Amen.'” (Eldin Ricks, The Case of the Book of Mormon Witnesses, p. 16)

Martin Harris

“‘What about your testimony to the Book of Mormon? Do you still believe that the Book of Mormon is true and that Joseph Smith was a Prophet?’ Again the effect was electric[al]. A changed old man stood before me. It was no longer a man with an imagined grievance. It was a man with a message, a man with a noble conviction in his heart, a man inspired of God and endowed with divine knowledge. Through the broken window of the Temple shone the winter sun, clear and radiant.

“‘Young man,’ answered Martin Harris with impressiveness, ‘Do I believe it! Do I see the sun shining! Just as surely as the sun is shining on us and gives us light, and the … [moon] and stars give us light by night, just as surely as the breath of life sustains us, so surely do I know that Joseph Smith was a true prophet of God, chosen of God to open the last dispensation of the fulness of times; so surely do I know that the Book of Mormon was divinely translated. I saw the plates; I saw the Angel; I heard the voice of God. I know that the Book of Mormon is true and that Joseph Smith was a true Prophet of God. I might as well doubt my own existence as to doubt the divine authenticity of the Book of Mormon or the divine calling of Joseph Smith.’ It was a sublime moment. It was a wonderful testimony. We were thrilled to the very roots of our hair. The shabby, emaciated little man before us was transformed as he stood with hand outstretched toward the sun of heaven. A halo seemed to encircle him. A divine fire glowed in his eyes. His voice throbbed with the sincerity and the conviction of his message. It was the real Martin Harris whose burning testimony no power on earth could quench. It was the most thrilling moment of my life.”

“‘I asked Martin Harris how he could bear so wonderful a testimony after having left the Church. He said, ‘Young man, I never did leave the Church the Church left me.'” (selected excerpts from The Case of the Book of Mormon Witnesses by Eldin Ricks, pp. 17-18)

“A few hours before his death and when he was so weak and enfeebled that he was unable to recognize me or anyone, and knew not to whom he was speaking, I asked him if he did not feel that there was an element at least, of fraudulence and deception in the things that were written and told of the coming forth of the Book of Mormon, and he replied as he had always done so many, many times in my hearing and with the same spirit he always manifested when enjoying health and vigor and said: ‘The Book of Mormon is no fake. I know what I know. I have seen what I have seen and I have heard what I have heard. I have seen the gold plates from which the Book of Mormon is written. An angel appeared to me and others and testified to the truthfulness of the record, and had I been willing to have perjured myself and sworn falsely to the testimony I now bear I could have been a rich man, but I could not have testified other than I have done and am now doing for these things are true.'” (selected excerpts from The Case of the Book of Mormon Witnesses by Eldin Ricks, pp. 20-21)

THE CANES OF THE MARTYRDOM

Steven G. Barnett

Shortly after the martyrdom of the Prophet Joseph Smith in 1844, unusual mementos in his memory—wooden canes—were fashioned from the oak planks of the rough-hewn coffin in which the body was returned to Nauvoo. The history of these mementos—the Canes of the Martyrdom—is elusive, but some conclusions may be drawn from what little solid information can be found. The canes themselves were given to a small group of the Prophet’s friends…

“The memory of the Prophet was perpetuated a few days later. The rough boards which had been used as temporary coffins were sawed in pieces and distributed among Joseph’s and Hyrum’s friends, who had canes made of them, each with a lock of the Prophet’s hair set in the top. These canes are considered sacred relics today. “ M. R. Werner, Brigham Young (New York: Harcourt, Brace, Co., 1925), p. 182

Don Corbett also relates this story in his Mary Fielding Smith: Daughter of Britain.6

In the Life of Heber C. Kimball by Orson F. Whitney, Heber C. Kimball is quoted as testifying to the healing virtues of these canes:

How much would you give for even a cane that Father Abraham had used, or a coat or ring that the Savior had worn? The rough oak boxes in which the bodies of Joseph and Hyrum were brought from Carthage, were made into canes and other articles. I have a cane made from the plank of one of those boxes, so has Brother Brigham and a great many others, and we prize them highly and esteem them a great blessing. I want to carefully preserve my cane, and when I am done with it here I shall hand it down to my heir, with instructions to him to do the same. And the day will come when there will be multitudes who will be healed and blessed through the instrumentality of those canes, and the devil cannot overcome those who have them, in consequence of their faith and confidence in the virtues connected with them.

USE OF SEER STONES

On Sunday, Sept. 4, 1870, Martin Harris addressed a congregation of Saints in Salt Lake City. He related an incident which occurred during the time that he wrote that portion of the translation of the Book of Mormon which he was favored to write direct from the mouth of the Prophet Joseph Smith, and said that the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone. Martin explained the translation as follows: By aid of the seer stone, sentences would appear and were read by the Prophet and written by Martin, and when finished he would say, “Written,” and if correctly written, that sentence would disappear and another appear in its place ; but if not written correctly it remained until corrected, so that the translation was just as it was engraved on the plates, precisely in the language then used. Martin said that after continued translation they would become weary, and would go down to the river and exercise by throwing stones out on the river, etc. While so doing, on one occasion, Martin Harris found a stone very much resembling the one used for translating, and on resuming their labor of translation, he put in place the stone that he had found.

He said that the Prophet remained silent, unusually and intently gazing in darkness, no traces of the usual sentences appearing. Much surprised, Joseph exclaimed, “Martin! What is the matter! All is as dark as Egypt!” Martin’s countenance betrayed him, and the Prophet asked Martin why he had done so. Martin said, to stop the mouths of fools, who had told him that the Prophet had learned those sentences and was merely repeating them, etc.

Martin said further that the seer stones differed in appearance entirely from the Urim and Thummim obtained with the plates, which were two clear stones set in two rims, very much resembling spectacles, only they were larger. Martin said, there were not many pages translated while he wrote, after which Oliver Cowdery and others did the writing. “The result of this vision was a proclamation setting forth the facts enumerated.

“The Urim and Thummim,’ mentioned in the account of the vision were a pair of transparent stone spectacles. Smith would put on the spectacles, when a few words of the text of the Book of Mormon would appear on the lenses. When these were correctly transcribed by Cowdery, who acted as his amanuensis, these words would disappear and others take their place. When 116 pages were completed, Smith entrusted them to Martin Harris, to take to his home with a view to convert his family to the new faith. They were placed at night in a bureau drawer and next morning were missing, having been stolen. They were never found and never replaced, so that the Book of Mormon today is short that number of pages of the original matter. As a chastisement for this carelessness, the Urim and Thummim was taken from Smith. But by humbling himself, he again found favor with the Lord and was presented with a strange oval shaped, chocolate colored stone, about the size of an egg, but more flat, which it was promised should answer the same purpose. With this stone all the present book was translated. The Prophet would place the stone in a hat, then put his face in the hat and read the words that appeared thereon. This stone was confided to Oliver Cowdery and pre- served by him until his death in 1850. After that event Phineas Young succeeded in getting it from Cowdery’s widow, and it is now among the sacred relics preserved at;’ Salt Lake City.

Andrew Jenson Historical Record 1882 Volume VI Page 208-212

The seer stone referred to here was a chocolate-colored, somewhat egg-shaped stone which the Prophet found while digging a well in company with his brother Hyrum. It possessed the qualities of Urim and Thummim, since by means of it-as described above-as well as by means of the “Interpreters” found with the Nephite record, Joseph was able to translate the characters engraven on the plates.

H. Roberts, Defense of the Faith and the Saints (Salt Lake City: Deseret News, 1907), 1:257.

Because of his spiritual nature and his willingness to learn the truth, Joseph Smith was tested and found worthy to be the translator of the Book of Mormon. To help him with the translation, Joseph found with the gold plates “a curious instrument which the ancients called Urim and Thummim, which consisted of two transparent stones set in a rim of a bow fastened to a breastplate.”

Joseph also used an egg-shaped, brown rock for translating called a seer stone. The translating was done at Peter Whitmer’s home, a friend of the Prophet’s where Oliver Cowdery, Emma Smith (Joseph’s wife), one of the Whitmers, or Martin Harris wrote down the words spoken by the Prophet as soon as they were made known to him.

Martin Harris said that on the seer stone “sentences would appear and were read by the Prophet and written by [the one writing them down] and when finished [that person] would say ‘written;’ and if correctly written, the sentence would disappear and another take its place; but if not written correctly it remained until corrected, so that the translation was just as it was engraven on the plates.”

A PEACEFUL HEART The Friend Sept. 1974

“Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.” (David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12.)¹⁰

“Now the first that my husband translated, was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.

“Emma Smith Bidamon to Emma Pilgrim, 27 March 1870,” in Early Mormon Documents, 1:532. Text has been formatted for readability. Original text is as follows: “Now the first that my <husband> translated, [the book] was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”

With the sanction of David Whitmer, and by his authority, I now state that he does not say that Joseph Smith ever translated in his presence by aid of Urim and Thummim; but by means of one dark colored, opaque stone, called a “Seer Stone,” which was placed in the crown of a hat, into which Joseph put his face, so as to exclude the external light. Then, a spiritual light would shine forth, and parchment would appear before Joseph, upon which was a line of characters from the plates, and under it, the translation in English; at least, so Joseph said.

The True Latter Day Saints’ Herald 26/22 (15 November 1879).

By fervent prayer and by otherwise humbling himself, the prophet, however, again found favor, and was presented with a strange oval-shaped, chocolate-colored stone, about the size of an egg, only more flat, which, it was promised, should serve the same purpose as the missing urim and thummim (the latter was a pair of transparent stones set in a bow-shaped frame and very much resembled a pair of spectacles). With this stone all of the present Book of Mormon was translated.

“Mormon Relics,” The Sunday Inter-Ocean, Vol. 15, No. 207 (Chicago, Illinois, 17 Oct. 1886). Also Saints’ Herald 33 (13 November 1886): 706, cited in Van Wagoner and Walker, “The Gift of Seeing,” 53–54.

“Joseph Smith reportedly said in 1826, while under examination in a court of law, that when he first obtained his personal seerstone he placed it in his hat, and discovered that time, place, and distance were annihilated; that all intervening obstacles were removed, and that he possessed one of the attributes of Deity, an All-Seeing Eye.” When Joseph had a revelation he had, as it were, the eyes of the Lord. He saw as the Lord sees.”

Matthew B. Brown, Plates of Gold (American Fork, Utah: Covenant Communications, 2003), 167.

While the statement has been made by some writers that the Prophet Joseph Smith used a seer stone part of the time in his translating of the record, and information points to the fact that he did have in his possession such a stone, yet there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation. The information [Page 146]is all hearsay, and personally, I do not believe that this stone was used for this purpose. The reason I give for this conclusion is found in the statement of the Lord to the Brother of Jared as recorded in Ether 3:22–24. These stones, the Urim and Thummim which were given to the Brother of Jared, were preserved for this very purpose of translating the record, both of the Jaredites and the Nephites. Then again the Prophet was impressed by Moroni with the fact that these stones were given for that very purpose. It hardly seems reasonable to suppose that the Prophet would substitute something evidently inferior under these circumstances. It may have been so, but it is so easy for a story of this kind to be circulated due to the fact that the Prophet did possess a seer stone, which he may have used for some other purposes.

Smith, Doctrines of Salvation, 3:225–26.

So that once you spread out this process so that Joseph Smith is not a peculiarly weird version of treasure seeking but that it was widely practiced suddenly it was no longer a blot on his character or his family’s character. It was no more scandalous than say gambling–playing poker today. A little bit discredited and slightly morally disreputable but not really evil; and when it was found that all sorts of treasure seekers were also serious Christians, why not the Smith’s too? So instead of being a puzzle or a contradiction it was just one aspect [Page 164]of the Smith family culture and not really anything to be worried about.

Richard L. Bushman, “Joseph Smith Miscellany” (Mesa, Arizona: FAIR, 2005 FAIR Conference). http://www.fairlds.org/fair-conferences/2005-fair-conference/2005-a-joseph-smith-miscellany.

“He had two small stones of a chocolate color, nearly egg-shaped and perfectly smooth, but not transparent, called interpreters, which were given him with the plates. He did not use the plates in the translation, but would hold the interpreters to his eyes and cover his face with a hat, excluding all light, and before his eyes would appear what seemed to be parchment, on which would appear the characters of the plates in a line at the top, and immediately below would appear the translation in English, which Smith would read to his scribe, who wrote it down exactly as it fell from his lips. The scribe would then read the sentence written, and if any mistake had been made the characters would remain visible to Smith until corrected, when they faded from sight to be replaced by another line. The translation at my father’s occupied about one month, that is from June 1 to July 1, 1829.” David Whitmer, One of the Eleven Witnesses — His Statement in His Old Age — Interviewed by the Kansas City Journal. Page 25 in “THE PROPHET OF PALMYRA BY T H O M A S G R E G G”

ZELPH 1834

Zelph Revisited

http://emp.byui.edu/marrottr/341folder/Zelph%20Revisited%20Cannon.html

Donald Q. Cannon, Church History Regional Studies, BYU Department of Church History and Doctrine, Regional Studies, Illinois,-Zelph Revisited, 97-109

Probably most Latter-day Saints would not recognize the name Zelph. However, serious students of LDS Church history and Book of Mormon geography would likely know Zelph as the white Lamanite whose remains were found by Zion’s Camp as they traveled through central Illinois.

Vision of Zelph 1 The name Zelph first appears in LDS history in connection with Zion’s Camp. The most familiar version of the story is in the History of the Church. The story of Zelph from that source follows:

Our enemies had threatened that we should not cross the Illinois river, but on Monday the 2nd we were ferried over without any difficulty. The ferryman counted, and declared there were five hundred of us, yet our true number was only about one hundred and fifty. Our company had been increased since our departure from Kirtland by volunteers from different branches of the Church through which we had passed. We encamped on the bank of the river until Tuesday the 3rd.

During our travels we visited several of the mounds which had been thrown up by the ancient inhabitants of this country-Nephites, Lamanites, etc., and this morning I went up on a high mound, near the river, accompanied by the brethren. From this mound we could overlook the tops of the trees and view the prairie on each side of the river as far as our vision could extend, and the scenery was truly delightful.

On the top of the mound were stones which presented the appearance of three altars having been erected one above the other, according to the ancient order; and the remains of bones were strewn over the surface of the ground. The brethren procured a shovel and a hoe, and removing the earth to the depth of about one foot, discovered the skeleton of a man, almost entire, and between his ribs the stone point of a Lamanitish arrow, which evidently produced his death. Elder Burr Riggs retained the arrow. The contemplation of the scenery around us produced peculiar sensations in our bosoms; and subsequently the visions of the past being opened to my understanding by the Spirit of the Almighty, I discovered that the person whose skeleton was before us was a white Lamanite, a large, thick-set man, and a man of God. His name was Zelph. He was a warrior and chieftain under the great prophet Onandagus, who was known from the Hill Cumorah, or eastern sea to the Rocky mountains. The curse was taken from Zelph, or, at least, in part-one of his thigh bones was broken by a stone flung from a sling, while in battle, years before his death. He was killed in battle by the [p.98] arrow found among his ribs, during the last great struggle of the Lamanites and Nephites.1

The primary source material for the Zelph story comes from diaries kept by some members of Zion’s Camp.2 Six men wrote diary accounts concerning Zelph: Wilford Woodruff, Heber C. Kimball, George A. Smith, Levi Hancock, Moses Martin, and Reuben McBride.

What do these six contemporary accounts tell us about Zelph? The answer to that question is based upon a careful analysis of the primary sources. Each diary account is reproduced herein as it appeared in the original, without changes in spelling or grammar. Following the printed text of each diary account is a paragraph summarizing the account and including my own interpretations.

Wilford Woodruff, who was the preeminent LDS journal-keeper of the entire nineteenth century, prepared a characteristically detailed record of the events surrounding the discovery of Zelph. Woodruff’s reputation and stature is further attested to by his decade of church service as a member of the Quorum of the Twelve and as president of the Church during a crucial period in its history. His journal entry about his experience in Zion’s Camp under the date May-June 1834 follows:

While on our travels we visited many of the mounds which were flung up by the ancient inhabitants of this continent probably by the Nephites & Lamanites. We visited one of those Mounds and several of the brethren dug into it and took from it the bones of a man.

We visited one of those Mounds: considerd to be 300 feet above the level of the Illinois river. Three persons dug into the mound & found a body. Elder Milton Holmes took the arrow out of the back bones that killed Zelph & brought it with some of the bones in to the camp. I visited the same mound with Jesse J. Smith. Who the other persons were that dug in to the mound & found the body I am undecided.

Brother Joseph had a vision respecting the person. He said he was a white Lamanite. The curs was taken from him or at least in part. He was killed in battle with an arrow. The arrow was found among his ribs. One of his thigh bones was broken. This was done by a stone flung from a sling in battle years before his death. His name was Zelph. Some of his bones were brought into the Camp and the thigh bone which was broken was put into my waggon and I carried it to Missouri. Zelph was a large thick set man and a man of God. He was a warrior under the great prophet /Onandagus/ that was known from the hill Camorah /or east sea/ to the Rocky mountains. The above knowledge Joseph receieved in a vision.3

Wilford Woodruff tells us that these mounds were probably built by the Nephites and Lamanites. He also records that Joseph had a vision concerning the skeleton, learning that he was a white Lamanite, who had been killed in battle. His name was Zelph, “a large thick-set man and a man of God, he was a warrior under the great prophet that was known from the Hill Cumorah to the Rocky Mountains.”

Heber C. Kimball’s journal has a good reputation, a fact supported by the numerous times it has been published, both in extracts and in book form. The Zelph episode is found in one of these published versions in the Times and Seasons under the title “Extracts from H. C. Kimball’s Journal.” His comments on Zelph include the following:

On Tuesday the 3rd, we went up, several of us, with Joseph Smith jr. to the top of a mound on the bank of the Illinois river, which was several hundred feet above the river, and from the summit of which we had a pleasant view of the surrounding country: we could overlook the tops of the trees, on to the meadow or prairie on each side the river as far as our eyes could extend, which was one of the most pleasant scenes I ever beheld. On the top of this mound there was the appearance of three altars, which had been built of stone, one above another, according to the ancient order; and the ground was strewn over with human bones. This caused in us very peculiar feelings, to see the bones of our fellow creatures scattered in this manner, who had been slain in ages past. We felt prompted to dig down into the mound, and sending for a shovel and hoe, we proceeded to move away the earth. At about one foot deep we discovered the skeleton of a man, almost entire; and between two of his ribs we found an Indian arrow, which had evidently been the cause of his death. We took the leg and thigh bones and carried them along with us to Clay county. All four appeared sound. Elder B. Young has yet the arrow in his possession. It is a common thing to find bones thus drenching upon the earth in this country.

The same day, we pursued our journey.-While on our way we felt anxious to know who the person was who had been killed by that arrow. It was made known to Joseph that he had been an officer who fell in battle, in the last destruction among the Lamanites, and his name was Zelph. This caused us to rejoice much, to think that God was so mindful of us as to show these things to his servant. Brother Joseph had enquired of the Lord and it was made known in a vision.4

From Heber C. Kimball’s account we learn that several men went with Joseph Smith to visit the mound, which was several hundred feet above the Illinois River. He tells of altars being located on top of the mound. They discovered a human skeleton about one foot below the surface. There was an Indian arrow between his ribs. He said that Brigham Young had the arrow in his possession.

George A. Smith’s church experience was similar to that of Woodruff and Kimball. He served as a member of the Quorum of the Twelve and as a counselor in the First Presidency. He is known as a reliable witness. He recorded the event in his journal; however, the text which follows was prepared later in connection with the History of the Church: “Monday, 2 June 1834: Some of us visited a mound on a bluff about 300 feet high and dug up some bones, which excited deep interest among the brethren. The President and many others visited the mound on the following morning.”5

The record from George A. Smith is much shorter than the other accounts. He gives the full date (Monday, June 2, 1834), tells of the height of the mound, and indicates Joseph Smith visited the mound the following morning.

Another Church leader, Levi Hancock, served as one of the presidents of the Seventy. His account is the most detailed and complete of any of the six accounts. His diary is regarded as a reliable and accurate source for events he experienced.

On the way to Illinois River where we camped on the west side in the morning, many went to see the big mound about a mile below the crossing, I did not go on it but saw some bones that was brought with a broken arrow, they was layed down by our camp Joseph addressed himself to Sylvester Smith, “This is what I told you and now I want to tell you that you may know what I meant; this land was called the land of desolation and Onendagus was the king and a good man was he, there in that mound did he bury his dead and did not dig holes as the people do now but they brought there dirt and covered them untill you see they have raised it to be about one hundread feet high, the last man buried was Zelf, he was a white Lamanite who fought with the people of Onendagus for freedom, when he was young he was a great warrior and had his th[igh] broken and never was set, it knited together as you see on the side, he fought after it got strength untill he lost every tooth in his head save one when the Lord said he had done enough and suffered him to be killed by that arrow you took from his brest.” These words he said as the camp was moving of[f] the ground; as near as I could learn he had told them something about the mound and got them to go and see for themselves. I then remembered what he had said a few days before while passing many mounds on our way that was left of us; said he, “there are the bodies of wicked men who have died and are angry at us; if they can take the advantage of us they will, for if we live they will have no hope.” I could not comprehend it but supposed it was all right.6

From Levi Hancock we learn some things previously known as well as some new information. Hancock identifies the Illinois River and says they were camped on the west side of the river. Further, he says the mound was a mile below the crossing, i.e., south [p.101] of the ferry. Following a vision, Joseph told the members of the camp, especially Sylvester Smith, about the bones. He told them this was the Land of Desolation and that Onandagus was their king. Zelph was a white Lamanite who fought for freedom. This mighty warrior was killed by an arrow.

Historical Journal Edited and Published by Andrew Jenson. Mounds and Zelph Page 581

“During our travels we visited several of the mounds which had been thrown up by the ancient inhabitants of this county, Nephites, Lamanites, etc, and this morning (June 2^nd1834) I went up on a high mound, near the river, accompanied by the brethren.

From this mound we could overlook the tops of the trees and view the prairie on each side of the river as far as our vision could extend; and the scenery was truly delightful. On the top of the mound were stones which presented the appearance of three altars having been erected one above the other, according to the ancient order; and human bones were strewn over the surface of the ground. The brethren procured a shovel and hoe, and removing the earth to the depth of about one f oot discovered a skeleton of a man, almost entire, and between his ribs the stone point of a Lamanitish arrow, which evidently produced his death. Elder Burr Riggs retained the arrow.The contemplation of the scenery around us produced peculiar sensations in our bosoms ; subsequently the visions of the past being opened to niy understanding by the spirit of the Almighty, I discovered that the person whose skeleton we had seen was a white Lamanite, a large, thick-set man, and a man of God.

His name was Zelph. He was a warrior and chieftain under the great Prophet Omandagus, who was known from the Eastern seas to the Rocky Mountains. The curse was taken from Zelph, or, at least, in part; one of his thigh bones was broken by a stone flung from a sling, while in battle years before his death. He was killed in battle, by the arrow found among his ribs, during the last great struggle with the Lamanites.

Hancock County is well supplied with good building stone. There are numerous mounds throughout the county, as in many other sections of the State and the whole Mississippi Valley. They are found chiefly on the bluffs bordering the river and the smaller streams. In some instances they are in the open prairie, but most of them are in the timbered lands, and often covered with large trees. They are mostly small, of various sizes and elevations, from a few feet in height up to 15 or 20, and from 10 to 40 or 50 feet in diameter.

Two larger mounds, however, are known. One of these is the Gittings Mound in the north part of the county, which covers nearly a section of land and is perhaps 50 feet high.

The other is what is known as the “Big Mound” in Appanoose Township. This mound, which is situated about seven miles east of Nauvoo, on the open prairie, is mentioned several times in the history of Joseph Smith. On the east, south and west of it, the prairie is quite level for several miles, but on the north it is approached by the broken timbered lands skirting the river bluffs. It is not less than 40 to 50 feet high, while it is about one-fourth of a mile in diameter. It belongs to the estate of the late Amos Davis, who chose it for the site of his fine residence, which occupies its summit.

JOSEPH BATES NOBLE

Wilford Woodruff and Zion’s Camp: Baptism by Fire and the Spiritual Confirmation of a Future Prophet

by Thomas G Alexander

“Better equipped than most of the Zion’s camp recruits, Wilford owned his team, wagon, and personal armaments. Appointed a teamster, he had charge of sixteen horses. Like the others, he furnished his own arms, but unlike some with antiquated weapons, he carried a rifle, sword, dirk, and pistol. Joseph asked for the sword, and Wilford made him a gift of it.” (24)

(24) Woodruff Autobiography page 41

HC June 18th, 144 – Unsheathing his sword the Prophet Joseph Smith said: “I call God and angels to witness that I have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb, but if there is one drop of blood shed on this occasion, the sword shall never again be sheathed until Christ comes to reign on earth.

While I live, I will never tamely submit to the dominion of cursed mobocracy. I would welcome death rather than submit to this oppression; and it would be sweet, oh, sweet, to rest in the grave rather than submit to this oppression, agitation, annoyance, confusion, and alarm upon alarm, any longer.

I call upon all friends of truth and liberty to come to our assistance; and may the thunders of the Almighty and the forked lightnings of heaven and pestilence, and war and bloodshed come down on those ungodly men who seek to destroy my life and the lives of this innocent people.

I do not regard my own life. I am ready to be offered a sacrifice for this people; for what can our enemies do? Only kill the body, and their power is then at an end. Stand firm, my friends; never flinch. Do not seek to save your lives, for he that is afraid to die for the truth, will lose eternal life. Hold out to the end, and we shall be resurrected and become like Gods, and reign in celestial kingdoms, principalities, and eternal dominions, while this cursed mob will sink to hell, the portion of all those who shed innocent blood.

God has tried you. You are a good people; therefore I love you with all my heart. Greater love hath no man than that he should lay down his life for his friends. You have stood by me in the hour of trouble, and I am willing to sacrifice my life for your preservation.

May the Lord God of Israel bless you for ever and ever. I say it in the name of Jesus of Nazareth, and in the authority of the Holy Priesthood, which He hath conferred upon me.”

(The people said “Amen.”) HC Volume 6 page 500

NEW JERUSALEM / THE BOOK OF ETHER CHAPTER 13

Ether speaks of a New Jerusalem to be built in America by the seed of Joseph—He prophesies, is cast out, writes the Jaredite history, and foretells the destruction of the Jaredites—War rages over all the land.

1 And now I, Moroni, proceed to finish my record concerning the destruction of the people of whom I have been writing.

3 And that it was the place of the New Jerusalem, which shouldcome down out of heaven, and the holy sanctuary of the Lord.

4 Behold, Ether saw the days of Christ, and he spake concerning a New Jerusalem upon this land.

6 And that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for which things there has been a type.

9 And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new.

11 And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they have been washed in the blood of the Lamb; and they are they who were scattered and gathered in from the four quarters of the earth, and from thenorth countries, and are partakers of the fulfilling of the covenant which God made with their father, Abraham.

12 And when these things come, bringeth to pass the scripture which saith, there are they who were first, who shall be last; and there are they who were last, who shall be first.

13 And I was about to write more, but I am forbidden; but great and marvelous were the prophecies of Ether; but they esteemed him as naught, and cast him out; and he hid himself in the cavity of a rock by day, and by night he went forth viewing the things which should come upon the people.

THREE GREAT CITIES TO BE HOLY

“In the day of regeneration, when all things are made new, there will be three great cities that will be holy. One will be the Jerusalem of old which shall be rebuilt according to the prophecy of Ezekiel. One will be the city of Zion, or of Enoch, which was taken from the earth when Enoch was translated and which will be restored; and the city Zion, or New Jerusalem, which is to be built by the seed of Joseph on this the American continent” (Answers to Gospel Questions, comp. Joseph Fielding Smith Jr., 5 vols. [1957–66], 2:103–4).

LAND OF PROMISE CAINAN

The First Recorded “Land of Promise” in Scripture

The first recorded instance of a “land of promise” in scripture is a land called Cainan, named after a great-grandson of Father Adam (PGP Moses 6:17). Three years prior to his death, Adam called his righteous posterity together, specifically including Cainan by name, and gave them his last blessing in the valley of Adam-ondi-Ahman (D&C 107:53). Interestingly, the original or pre-flood “land of promise” was a land in the vicinity of Adam-ondi-Ahman which is known by modern revelation to be within the state of Missouri, USA (D&C 116:1).

HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS

Period I History of Joseph Smith, the Prophet by Himself

Volume II

CHAPTER XXVI.

OPENING OF THE YEAR 1836–THE AMERICAN INDIANS–SPECIAL

COUNCIL MEETINGS IN KIRTLAND.

January 6, 1836

Much has been said and done of late by the general government in

relation to the Indians ( Lamanites) within the territorial limits of the

United States. One of most important points in the faith of the Church of

the Latter Day Saints, through the fullness of the everlasting Gospel, is

the gathering of Israel (of whom the Lamanites constitute a part)–that

happy time when Jacob shall go up to the house of the Lord, to worship Him

in spirit and in truth, to live in holiness; when the Lord will restore

his judges as at the first, and His counselors as at the beginning; when

every man may sit under his own vine and fig tree, and there will be none

to molest or make afraid; when He will turn to them a pure language, and

the earth will be filled with sacred knowledge, as the waters cover the

great deep; when it shall no longer be said, the Lord lives that brought

up the children of Israel out of the land of Egypt, but the Lord lives

that brought up the children of Israel from the land of the north, and

from all the lands whither He has driven them. That day is one, all

important to all men.

In view of its importance, together with all that the prophets have

said about it before us, we feel like dropping a few ideas in connection

with the official statements from the government concerning the Indians.

In speaking of the gathering, we mean to be understood as speaking of it

according to scripture, the gathering of the elect of the Lord out of

every nation on earth, and bringing them to the place of the Lord of

Hosts, when the city of righteousness shall be built, and where the people

shall be of one heart and one mind, when the Savior comes; yea, where the

people shall walk with God like Enoch, and be free from sin. The word of

the Lord is precious; and when we read that the vail spread over all

nations will be destroyed, and the pure in heart see God, and reign with

Him a thousand years on earth, we want all honest men to have a chance

together and build up a city of righteousness, where even upon the bells

of the horses shall be written Holiness to the Lord. The Book of Mormon

has made known who Israel is, upon this continent. And while we behold the

government of the United States gathering the indians, and locating them

upon lands to be their own, how sweet it is to think that they may one day

be gathered by the Gospel! Our venerable President of these United States

(Andrew Jackson) speaks of the Indians as follows: President Andrew

Jackson’s Views on the Policy of the General Government with Reference to

the Indians. The plan of removing the aboriginal people who yet remain

within the settled portions of the United States, to the country west of

the Mississippi River, approaches its consummation. It was adopted on the

most mature consideration of the condition of this race, and ought to be

persisted in till the object is accomplished, and prosecuted with as much

vigor as a just regard to their circumstances will permit, and as far as

their consent can be obtained. All preceding experiments for the

improvement of the Indians have failed. It seems now to be an established

fact, that they cannot live in contact with a civilized community and

prosper. Ages of fruitless endeavors have at length brought us to a

knowledge of this principle of intercommunication with them. The past we

cannot recall, but the future we can provide for, Independently of the

treaty stipulations into which we have entered with the various tribes for

the usufructuary rights ceded to us, no one can doubt the moral duty of

the government of the United States to protect, and, if possible, to

preserve and perpetuate the scattered remnants of this race which are left

within our borders. In the discharge of this duty, an extensive region in

the west has been assigned for their permanent residence. It has been

divided into districts, and allotted among them. Many have already

removed, and others are preparing to go; and, with the exception of two

small bands, living in Ohio and Indiana, not exceeding fifteen hundred

persons, and of the Cherokees’ all the tribes on the east side of the

Mississippi, and extending from Lake Michigan to Florida, have entered

into engagements which will lead to their transplantation.

The plan for their removal and re-establishment is founded upon the

knowledge we have gained of their character and habits, and has been

dictated by a spirit of enlarged liberality. A territory exceeding in

extent to that relinquished has been granted to each tribe. Of its

climate, fertility, and capability to support an Indian population, the

representations are highly favorable. To these districts the Indians are

removed at the expense of the United States, and with certain supplies of

clothing, arms, ammunition, and other indispensable articles; they are

also furnished gratuitously with provisions for the period of a year after

their arrival at their new homes. In that time, from the nature of the

country, and of the products raised by them, they can subsist themselves

by agricultural labor, if they choose to resort to that mode of life. If

they do not, they are on the skirts of the great prairies, where countless

herds of buffalo roam, and a short time suffices to adapt their own habits

to the changes which a change of the animals destined for their food may

require.

Ample arrangements have also been made for the support of schools; in

some instances, council houses and churches are to be erected, dwellings

to be constructed for the chiefs, and mills for cotton use. Funds have

been set apart for the maintenance of the poor, the most necessary

mechanical arts have been introduced, and blacksmiths, gunsmiths,

wheelwrights, millwrights, etc., are supported among them. Steel and iron,

and sometime salt are purchased for them; and plows and other farming

utensils.

Domestic animals, looms, spinning wheels, cards, etc., are presented

to them; and besides these beneficial arrangements, annuities are in all

cases paid, amounting in some instances to more than thirty dollars for

each individual of the tribe, and in all cases sufficiently great, if

justly divided and prudently expended, to enable them, in addition to

their own exertions, to live comfortably. And as a stimulus for exertion,

it is now provided by law, that in all cases of the appointment of

interpreters, or other persons employed for the benefit of the Indians, a

preference shall be given to persons of Indian descent, if such can be

found, who are properly qualified for the discharge of the duties.

Such are the arrangements for the physical comfort and for the moral

improvement of the Indians. The necessary measures for their political

advancement and for their separation from our citizens have not been

neglected. The pledge of the United States has been given by Congress,

that the country designated for the residence of this people shall be

“forever secured and guaranteed to them.” A country west of Missouri and

Arkansas has been assigned to them, into which the white settlements are

not to be pushed. No political communities can be formed in that extensive

region, except those that are established by the Indians themselves, or by

the United States for them and with their concurrence. A barrier has thus

been raised for their protection against the encroachments of the

citizens, and guarding the Indians as far as possible, from those evils

which have brought them to their present condition.

Summary authority has been given by law, to destroy all ardent

spirits found in their country without waiting the doubtful result and

slow process of a legal seizure.

I consider the absolute and unconditional interdiction of this

article, among these people, as the first great step in their

amelioration. Half-way measures will answer no purpose. These cannot

successfully contend against the cupidity of the seller and the

overpowering appetite of the buyer; and the destructive effects of the

traffic are marked in every page of the history of our Indian intercourse.

Some general legislation seems necessary for the regulation of the

relations which will exist in this new state of things between the

government and people of the United States and those transplanted Indian

tribes, and for the establishment among the latter, with their own

consent, some of the principles of intercommunication which their

juxtaposition will call for; that moral may be substituted for physical

force; the authority of a few simple laws, for the tomahawk; and that an

end may be put to those bloody wars, whose prosecution seems to have made

a part of their social system.

After the further detail of the arrangements are completed, with a

very general supervision over them, they ought to be left to the progress

of events. These, I indulge the hope, will secure their prosperity and

improvement; and a large portion of the moral debt we owe them will be

paid.

In addition to the above, we extract the following from the report on

Indian affairs, made to Congress at the present session. We add and

arrange according to circumstances:

The United Nation–Chippewas, Ottowas and Pottawatamies –about 1,000

in number, removed since September, 1834–possess 5,000,000 of acres of

land on the east side of the Missouri and lying north-west of the

north-west corner of Missouri; [All these tribes may be rated at about

7,000]…………………………1,000

The Choctaws, about 19,000, in number, have 15,000,000 of acres,

lying between the Red River and the Canadian………. 19,000

A small band of Quapaws, 200 or 300, perhaps near 95,000 acres,

between the western boundary of the State of Missouri and the eastern

boundary of the Osages………………………….300

The Creeks, about 3,000 or 4,000, have 13,140,000 acres on Arkansas

and Canadian rivers……………………………………… 4,000

The Seminoles, and other Florida Indians, to the number of say

25,000, included as the owners of the above 13,140,000

acres……………………………………………………………………25,000

The Cherokees, amounting to say 16,000, have 13,000,000 of acres,

near the 36th degree of north latitude…………………. 16,000

The Kickapoos, something less than 1,000, have 160,000 acres north of

Fort Leavenworth …………………………………………1,000

The Delawares, nearly 1,000, have 200,000 acres west and south of the

Kickapoos………………………………………………1,000

The Shawnees, 1,200 or 1,400, have 1,600,000 acres south side of

Kansas River…………………………………………………1,400

The Ottawas, about 200, have 30,000 acres south of the Shawnees

…………………………………………………………….200

The Weas, Pinkeshaws, Peoria, and Kashaskias, say 500 in all, have

260,000 acres south of the Shawnees……………………500

The Senecas and Shawnees, say 500, have 100,000 acres on the western

boundaries of the State of Missouri………………….500

Of the native tribes west of the Mississippi, the report is as

follows:

Sioux.. …………………………………….. 27,000

Iowas……………………………………….. 12,000

Sacs of the Missouri………………………….. 500

Omahas………………………………………. 1,400

Ottoes and Missourias…………………………. 1,600

Pawnees……………………………………… 10,000

Camanches……………………………………. 7,000

Mandans …………………………………….. 15,000

Minatares……………………………………. 15,000

Assinaboins………………………………….. 8,000

Crees……………………………………….. 3,000

Gros Ventres…………………………………. 3,000

Crows……………………………………….. 3,500

Quapaws……………………………………… 450

Caddoes……………………………………… 2,000

Poncas………………………………………. 800

Arickarees…………………………………… 3,000

Cheyenes…………………………………….. 2,000

Blackfeet……………………………………. 30,000

Foxes……………………………………….. 1,600

Anepahas, Kioways, etc………………………… 14,000

Osages…………….. ……………………….. 5,120

Kansas………………………………………. 1,471

Sacs………………………………………… 4,800

The joy that we shall feel, in common with every honest American, and

the joy that will eventually fill their bosoms on account of nationalizing

the Indians, will be reward enough when it is shown that gathering them to

themselves, and for themselves, to be associated with themselves, is a

wise measure, and it reflects the highest honor upon our government.

May they all be gathered in peace, and form a happy union among

themselves, to which thousands may shout, Esto perpetua. “Let it be eternal”

(Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 2: 357.)

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