Oliver Cowdery

OLIVER COWDERY. 381 the schools were of the most primitive order, and engaged in the profession of school teaching. He was so employed in Palmyra, in the winter of 1828-29, and while thus engaged followed the common practice of "boarding around," which led him into the home of Joseph Smith, Sr. Here he first heard of the reputed finding of the gold plates by Joseph Smith, Jr., which the latter claimed had been shown him by an angel, a topic at that time on everybody's tongue, for miles around. Oliver Cowdery* became interested, and announced his intention of visiting young Joseph Smith and investi- gating the matter for himself. This was the turning point in his career. It is certainly historical that Oliver Cowdery wrote the manu- script of the Book of Mormon at the dictation of Joseph Smith, and made the printer's copy of the first edition. How his asso- ciation with Joseph Smith began and continued during the period of the translation, is told by himself in one of a series of letters published in the Messenger and Advocate, at Kirtland, Ohio, in 1834, from which we quote in part as follows: Near the time of the setting of the sun, Sabbath evening, April 5, *Oliver Cowdery,7 (William, Jr.,« William,5 Nathaniel,4 Samuel,3 Nathaniel,-' William1), b. Oct. 3, 1806, at Wells, Rutland Co., Vt.; m. Dec. 18, 1832, in Jackson Co., Mo., to Elizabeth Ann Whitmer, b. Jan. 22, 1815, at Fayette, Seneca Co., N. Y.; dau. of Peter and Mary Whit- mer. Residence (1887) South West City, Mo. He d. Mch. 3, 1850; was a teacher by profession; also practiced law. Children of Oliver and Elizabeth: i Marie Louise, b. Aug. 11, 1835, at Kirtland, Ohio; m. Sept. 7, 1856, at Richmond, Mo., to Dr. Chas. Johnson, b. June 24, 1826. Residence (1887) South West City, Mo. We are indebted to Mrs. Johnson for the dates in this record of Oliver's family. ii Elizabeth Ann, d. May 9, 1837, at Kirtland, Ohio, aged 5 mos., 25 days. iii Josephine Rebecca, d. Oct. 21, 1844, at Tiffin, Ohio, aged 6 years, 7 mos. iv Oliver Peter, d. Aug. 13, 1840, at Tiffin, aged 5 days. v Adline Fuller, d. Oct. 13, 1844, at Tiffin, Ohio, aged 15 days. vi Julia Olive, d. July 3, 1846, at Tiffin, Ohio, aged 1 mo., 6 days.

1829, my natural eyes, for the first time, beheld this brother. He then resided in Harmony, Susquehanna county, Pennsylvania. On Monday, the sixth, 1 assisted him in arranging some business of a temporal nature, and on Tuesday, the seventh, commenced to write the Book of Mormon. . . . These were days never to be forgotten: to sit under the sound of a voice, dictated by the inspiration of heaven^ awakened the utmost gratitude of this bosom! Day after day I contin- ued uninterrupted, to write from his mouth as he translated with the Urim and Thummim, or, as the Nephites would have said, "Interpreters," the history or record called the Book of Mormon. During the progress of this translation, that is from the beginning of April until some time in June, it was discovered, in the work itself, that there were to be three witnesses to whom the gold plates should be shown, and who were to testify concerning their origin and translation by inspiration, or, as it was expressed, "by the gift and power of God." Joseph Smith stated that he had been forbidden to show the plates to anyone except as thus provided. Greatly desiring to be one of these witnesses, Oliver Cowdery, together with David Whitmer and Martin Harris, who had also become associated with Joseph Smith, retired to the woods near by the home of Whitmer, in the town of Manchester, New York, for the purpose of uniting their prayers in supplication that they might be so favored. The following is told in the language of David Whitmer: We suddenly beheld a dazzlingly bright light, which seemed to envelope the woods for a considerable distance around. Simultaneously with the light came a strange, entrancing influence, which permeated us so powerfully, that we felt chained to the spot, while we experienced a sensation of joy absolutely indescribable. At the same time there appeared in front of us a personage clothed in white, and near us a table containing a number of gold plates, some brass plates, the Urim and Thummim, the sword of Laban and other articles. We were requested to examine these things, and told that we must be witnesses of them to the world. Soon after this they gave to the world the following procla- mation, which was added to the last page of the Book of Mormon, and was published in the first edition. It has appeared on the first page after the title page of all subsequent editions of the book, which has been published in more than fifteen languages,

OLIVER COWDERY. 383 with hundreds of thousands of copies distributed throughout the world: The Testimony of Three Witnesses: Be it known unto all nations, kindreds, tongues and people, unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ,have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken ; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the Voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the Judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. C^Iaj^i^ Q^uj^y^/ yy^<^r^7v #7p& O^iyC^f There were two copies of the manuscript of the Book of Mormon, both written by Oliver Cowdery, one as dictated to him by Joseph Smith, and the other a copy made for the printer's use. After the book was published, the latter copy, showing the print- er's marking, remained in the possession of Oliver Cowdery until shortly before his death, when he gave it into the custody of David Whitmer.

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OLIVER COWDERY. 385 The original copy remained in charge of Joseph Smith, who deposited it, together with other valuable papers, coins and relics, in the corner-stone of the Nauvoo House, October 2, 1841. This building was designed for a house of entertainment, where strang- ers might be received. It was never completed, except the first story, but part of it was roofed over, and it was occupied for many years. About 1883 it was torn down, and the contents of the corner-stone disclosed. It was found that the papers were badly damaged by exposure to the water and air, but portions of the original manuscript were intact and quite legible. About twenty pages were secured by Mrs. Sarah M. Kimball, who had been pres- ent at the laying of the corner-stone. These were taken to Salt Lake City, and given to Joseph F. Smith, the president of the "Mormon" Church, who kindly permitted a photograph to be made from one of the pages (manuscript page 8) to be used expressly in this work. Our engraving is of this page, showing the page heading reading as follows: LEHI SEARCHETH THE RECORDS. And it came to pass that we took the plates of brass and the servant of Laban, and departed into the wilderness, and journeyed unto the tent of our father. And it came to pass that after we had come down into the wilderness unto our father, behold he was filled with joy, and also my mother Sariah, was exceeding glad, for she truly had mourned because «rf us : for she had supposed that we had perished in the wilder- ness; and she also had complained against my father, telling him that he was a visionary man; saying, Behold thou hast led us forth from the land of our inheritance, and my sons are no more, and we perish in the wilderness. And after this manner of language had my mother com- plained against my father. And it had come to pass that my father spake unto her, saying, I know that I am a visionary man; for if I had not seen the things of God in a vision, I should not have known the goodness of God, but had tarried at Jerusalem, and had perished with my brethren. But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness. And after this manner of language did my father Lehi comfort my mother Sariah, concerning us, while we journeyed in the wilderness up to the land of Jerusalem, to obtain the record of the Jews. And when we had returned to the tent of my father, behold their joy was

386 IMPRO VEMENT ERA . full, and my mother was comforted; and she spake, saying, Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness ; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and gave them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak. And it came do pass that they did rejoice exceedingly, and did offer sac- rifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. (I Ntphi4: 38; 5: 1-9.) The first edition of the Book of Mormon was published at Palmyra, in 1829, and on the sixth day of the following April, 1830, the ''Mormon" Church was organized at Fayette, Seneca county, New York. There were but six members present, though about thirty converts had been baptized previous to this date. Among those present, and the first person who had been baptized in the new faith, May 15, 1829, was Oliver Cowdery. He was an energetic disciple, and very successful in proselyting. "On Sunday, April 11, 1830," the history of the "Mormon" Church says, "Oliver Cowdery preached the first public discourse that was preached by any of our number." He, together with Parley P. Pratt and others, led the first mission to the Lamanites, as the "Mormons" called the Indians, in the fall of 1830, and spring of 1831. They went first to the Catteraugus tribe, near Buffalo; thence to the Wyandottes, near Sandusky, Ohio; and thence to Western Missouri, where they visited the Shawnees, and spent a considerable time among the Delawares. Oliver Cowdery delivered a notable discourse, pointing to the origin of the Indians as told in the Book of Mormon, to the latter tribe, which was appreciatively replied to by its chief.* He was always connected with the printing and publishing department, more especially, while with the "Mormons," and was entrusted with the manuscript of the Book of Commandmc nts and with money to be used for its publication; taking it, in company with John Whitmer, to Jackson county, Missouri, in November, 1831, where the Church printing office was established. He was appointed to assist in preparing this for the press, expecting to * History of the Church, Vol. I, page 183.

OLIVER COWDERY. 887 publish an edition of three thousand copies in the following May. He was, about this time, appointed at the head of seven to preside over that part of the Church in Missouri, and spent about two years in Jackson county, remaining until the uprising that ulti- mately drove the "Mormons" from the county. His was the first name among those commanded to leave the county. In their extremity, his associates sent him as a special messenger back to Kirtland, Ohio, to confer with Joseph Smith and the other leaders regarding the conditions in Jackson county. He did not return, as the printing office had been destroyed, but was appointed to obtain a new outfit, and was given charge of the publica- tion called The Evening and Morning Star, but changed in October, 1834, to The Messenger and Advocate, of which he was the editor. From this time, until the spring of 1838, Oliver Cowdery was intimately associated with Joseph Smith in developing the organization of the "Mormon" Church. He and the other two witnesses, Whitmer and Harris, selected and ordained the twelve apostles, when they were called, in February, 1835, at Kirtland, Ohio. From this quorum came the governing authority, which has continued up to the present time — the first presidency of three, and the twelve apostles. After the "Mormons" had been driven out of Jackson county, Missouri, northward into Caldwell and Daviess counties, and during the period of continual uprising of the people against the "Mormons," differences arose, and a number of the leading con- verts fell away. Among these were the Whitmers and Oliver Cowdery. The latter had married Elizabeth Ann Whitmer, a sister of David, the witness, in Kaw township, Jackson county, Missouri, on December 18, 1832. She was born at Fayette, New York, January 22, 1815. Oliver Cowdery 's separation from the "Mormons" came about through dissensions with the local leaders, over questions of policy relating to their material or temporal affairs and authority; and also through prevalent jealousies and strife that had taken oppor- tunity _ to work their utm ost evil from the confusion incident to the breaking up and driving of the people from county to county and ultimately from the state. The continued discord resulted

finally in charges preferred by Seymour Branson, April 11, 1838, which are here given in full, together with his reply: To the Bishop and Council oj the Church of Jesus Christ of Latter-day Saints: I prefer the following charges against President Oliver Cowdery : First — For persecuting the brethren by urging on vexatious law- suits against them, and thus distressing the innocent. Second — For seeking to destroy the character of President Joseph Smith, Jr., by falsely insinuating that he was guilty of adultery. Third — For treating the Church with contempt by not attending meetings. Fourth — For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelation whatever, in his temporal affairs. Fifth — For selling his lands in Jackson county, contrary to the revelations. Sixth — For writing and sending an insulting letter to President Thomas B. Marsh, while the latter was on the High Council attending to the duties of his office as president of the council, and by insulting the High Council with the contents of said letter. Seventh — For leaving his calling to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. Eighth — For disgracing the Church by being connected in the bogus business, as common report says. Ninth — For dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession. OLIVER COWDERY 'S REPLY. Far West, Missouri, April 12, 1838. Dear Sir: — I received your note of the 9th inst., on the day of its date, containing a copy of nine charges preferred before yourself and council against me, by elder Seymour Brunson. I could have wished that those charges might have been deferred until after my interview with President Smith; but as they are not, I must waive the anticipated pleasure, with which I had flattered myself of an understanding, on those points, which are grounds of different opin- ions on some Church regulations, and others which personally interest' myself.

OLIVERlCOWDERY. 389 The fifth charge, reads as follows: 'Tor selling his lands in Jack- son county, contrary to the revelations." So much of this charge, ' 'for selling his lands in Jackson county, ' ' I acknowledge to be true, and believe that a large majority of this Church have already spent their judgment on that act, and pronounced it sufficient to warrant a disfel- lowship; and also that you have concurred in its correctness, conse- quently, ihave no good reason for supposing you would give any decision contrary. Now, sir, the lands in our country are allodial in the strictest con- struction of that term, and have not the least shadow of feudal tenures attached to them, consequently they may be disposed of by deeds of conveyance, without the consent or even approbation of a superior. The fourth charge is in the following words, "For virtually deny- ing the faith by declaring that he would not be governed by any eccle- siastical authority nor revelation whatever in his temporal affairs." With regard to this, I think I am warranted in saying the judg- ment is also passed, as on the matter of the fifth charge, consequently I have no disposition to contend with the Council; this charge covers simply the doctrine of the fifth, and if I were to be controlled by other than my own judgment, in a compulsory manner, in my temporal inter- ests, of course could not buy or sell without the consent of some real or supposed authority. Whether that clause contains the precise words, I am not certain — I think, however, they were these: "I will not be influ- enced, governed or controlled in my temporal interests by any ecclesias- tical authority or pretended revelation whatever, contrary to my own judgment." Such being still my opinion, shall only remark that the three great principles of English liberty, as laid down in the books, are "the right of personal security, the right of personal liberty, and the right of private property." My venerable ancestor was among the little band who landed on the rocks of Plymouth in 1620 — with him he brought those maxims, and a body of those laws which were the result and experience of many centuries, on the basis of which now stands our great and happy government; and they are so interwoven in my nature, have so long been inculcated into my mind, by a liberal and intelligent ancestry, that I am wholly unwilling to exchange them for anything less liberal, less benevolent, or less free. The very principle of which I conceive to be couched in an attempt to set up a kind of petty government, controlled and dictated by ecclesiastical influence, in the midst of this national and state government. You will, no doubt, say this is not correct; but the bare notice of these charges over which you assume the right to decide is, in my opinion, a direct

attempt to make the secular power subservient to Church direction — to the correctness of which I cannot in conscience subscribe — I believe that principle never did fail to produce anarchy and confusion. This attempt to control me, in my temporal interests, I conceive to be a disposition to take from me a portion of my Constitutional privi- leges and inherent right — I only respectfully ask leave, therefore, to withdraw from a society assuming they have such right. So far as relates to the other seven charges, I shall lay them care- fully away, and take such a course in regard to them as I may feel bound by my honor, to answer to my rising posterity. I beg you, sir, to take no view of the foregoing remarks other than my belief in the outward government of this Church. I do not charge you, or any other person who differs with me on these points, of not being sincere; but such difference does exist, which I sincerely regret. With considerations of the highest respect, I am your obedient servant, Oliver Cowdery. Rev. Edward Partridge, Bishop of the Church of Latter-day Saints: The Bishop and High Council, assembled at the Bishop's office, April 12, 1838. After the organization of the Council, the above charges of the 11th instant were read, also the letter from Oliver Cowdery, as will be found recorded in the Church records of the city of Far West, Book A. The 1st, 2nd, 3rd, 7th, 8th and 9th charges were sustained. The 4th and 5th charges were rejected, and the 6th was withdrawn. Conse- quently he (Oliver Cowdery) was considered no longer a member of the Church of Jesus Christ of Latter-day Saints.* At this period Oliver Cowdery' s connection with the "Mormon" people ceased, though he never retracted his testimony concern- ing their rise and progress. He remained away from them for eleven years, or until about a year before his death. He lived a part of this time in Ohio, Michigan and Wisconsin, practicing law. At one time he was chosen prosecuting attorney, and, on a certain occasion, while prosecuting a criminal, the opposing attorney taunted him with his former connection with the "Mormons," and as being a witness to the Book of Mormon, hoping thus to break down his influence with the jury. He replied that he was the same man who had given his testimony to the Book of Mormon; * History of the Church, Vol. Ill, pages 16, 17, 18.

OLIVER COWDERY. 391 that it had been before the world for years, and that he stood by- it, that he could not deny it. His courage in upholding this posi- tion, contrary to his opponent's expectation, appealed favorably, rather than otherwise, to the jury, and he won his case. The death of Joseph Smith, at Carthage, Illinois, June 27, 1844, had been followed by the expulsion of the "Mormons" from the state of Illinois, in 1846, and their migrating to the Missouri river and the Rocky mountains in 1847 and 1848. On February 27, 1848, Oliver Cowdery addressed a letter to the leaders of the "Mormon" Church, from Elkhorn, Walworth county, Wisconsin, indicating his intention of rejoining them. This he postponed until the fall, however, when he proceeded from his home in Wis- consin to Kanesville (Council Bluffs), on the Missouri river. The main body of the "Mormons" had gone on their wonderful pilgrim- age to the Rocky mountains. A large congregation, however, remained there, awaiting an opportunity to proceed. They were under the presidency of Orson Hyde, one of the original twelve apostles, who had been ordained by Oliver Cowdery and his asso- ciate witnesses of the Book of Mormon. To this congregation Oliver Cowdery came in October, 1848. The story of his return has been told by many persons who were present. It is given in a letter written by George A. Smith, on October 31, 1848, to Orson Pratt, and published in the Millennial Star, Vol. 11, in 1849: We had meetings on Saturday and Sunday, which were designed as a kind of finish to our conference. Although the weather was very unfavor- able, we had nearly two thousand people on the Sabbath (October 29, 1 848) . Brother Hyde gave a great deal of instruction. . . . Oliver Cowdery, who had just arrived from Wisconsin with his family, upon being invited, addressed the meeting. He bore testimony, in the most positive terms, to the truth of the Book of Mormon, the restoration of the priesthood to the earth, and the mission of Joseph Smith as the prophet of the last days, and told the people if they wanted to follow the right path, to keep to the main channel of the stream; "where the body of the Church goes, there is the authority, and all those 'lo heres' and 'lo theres',' have no authority, but these people have the true and holy priesthood; for the angel said unto Joseph Smith, Jr., in my hearing, that this priesthood shall remain on earth unto the end." His testimony produced quite a sensation among the gentlemen present who did not belong to the Church, and it was gratefully received by all the Saints. Last evening myself

and Brother Hyde spent with Brother Cowdery. He told us he had come to listen to our counsel, and would do as we told him. He had been cut off from the Church by a Council; had withdrawn himself from it; stayed away eleven years; and now came back, not expecting to be a leader, but wished to be a member and have a part among us. He considered that he ought to be baptized, and did not expect to return without it. He said that Joseph Smith had fulfiled his mission faithfully before God until death. He was determined to rise with the Church, and if it went down, he was willing to go down with it. I saw him today; told him that I was going to write to you. He sends his respects to you; he says, "Tell Brother Orson I am advised by the brethren to remain here this winter, and assist Brother Hyde in the printing office, and as soon as I get settled I will write him a letter." Soon after this, the matter of his return to the Church was taken up by the High Council, and was thoroughly discussed by its members. Some thought that he could not possibly be sufficiently repentant to entitle him to return; but Orson Hyde stood up for him — declared that the past with all its offenses should be for- gotten and forgiven, and that he should be restored to full fellow- ship. This view prevailed, and he was so received, by re-baptism. Orson Hyde wrote of this circumstance to Wilford Woodruff, then at Cambridge, Massachusetts. Elder Woodruff's letter, sent to Orson Pratt, and published in the Millennial Star, Vol. 11, in 1849, contained the following: I received a letter from Elder Hyde saying that Oliver Cowdery had come to the Bluffs with his family; had made satisfaction to the Church, who had voted to receive him into the Church by baptism; and Elder Hyde was expected to baptize him the next day. He was assisting Elder Hyde to put the press in operation for printing; expected to send forth the Frontier Guardian soon. I was truly glad to hear this, as Oliver Cowdery was the first person baptized into the Church, under the hands of Joseph, and is capable of doing good in the kingdom of God. I was truly glad to hear he had returned to the fold. Since the above was written, I have had opportunity to ex- amine the general report of the presiding authorities at Kanes- ville, covering incidents from October 14, 1848, to April 5, 1849, sent to President Brigham Young, and signed by Orson Hyde, George A. Smith and Ezra T. Benson, and Robert Campbell, Clerk.

OLIVER COWDERY. 393 From it I have quoted the following to complete the historical account of Oliver Cowderv's return to the Church: About this time Brother Phineas Young and Oliver Cowdery ar- rived. At the request of President Hyde, Brother Oliver Cowdery made an address to the congregation. Bore his testimony to the coming forth of the Book of Mormon, and the truth of the work in the last days, in the same manner as he used to do, previous to his apostasy. He said that he was surprised to see such a sea of strange faces before him, and all brethren; that the priesthood was with this people, and the Twelve were the only men that could lead the Church after the death of Joseph; and that every man that wished to do right would follow the main channel of the stream. And requested the Saints to go on in the good way, and seemed to possess an excellent spirit. * * * Conference adjourned. A few days after Brother Oliver called on us. We had a lengthy and agreeable interview. He wished to know our feelings to- wards him. Said he was willing to take our counsel. Had not come for place or office, but only wished to be one among us, and live with the Saints. And if "Mormonism" goes up, I want my name to go up with it, and if it goes down, my name goes down with it, and I am willing it should. We advised him to be rebaptized. He said he had been cut off from the Church by a bishop and twelve councilors. Had been out of it a number of years, and considered it right he should return by the door. He made some explanations in relation to the letter which ap- peared in the Ensign of Liberty. We invited him to attend the High Priests Quorum on the first Sunday in November, (November 5th), the High Council and Bishop Knight being present. Brother Cowdery made some statements, wishing to be received back into the Church. Coun- cilor William Snow, president of the High Priests quorum wished some explanations in relation to certain items which appear in a letter over the signature of Oliver Cowdery, in relation to himself and David Whit- mer; and named the following: "True it is our right gives us the head." * * "We have the authority and do hold the keys." He (Oliver) stated that this was a private letter to his brother-in-law David Whit- mer, and never was intended for the public eye, and was printed without his consent and knowledge; and that since that time has changed his views on the subject. President Snow enquired what had produced that change, as he presumed the letter contained his sentiments at the time it was written, as it was to a confidential friend. Brother Oliver re- plied: "When I wrote that letter I did not know of the revelation which says, that the keys and power conferred upon me, were taken from me and placed upon the head of Hyrum Smith, and it was that revelation

which changed my views on this subject.* I have not come to seek place, nor to interfere with the business and calling of those men who have borne the burthen, since the death of Joseph. I throw myself at your feet, and wish to be one of your number, and be a mere member of the Church, and my mere asking to be baptized is an end to all pretensions to authority." He was received by the unanimous vote of the quorum, and all present; and was subsequently baptized and confirmed by Presi- dent Orson Hyde. In reply, the First Presidency wrote President Orson Hyde, July 20, 1849, the original letter being in the handwriting of Daniel H. Wells: We understand that Brother Cowdery has come into the Church, and that his feelings are right. We are glad of this, and trust he will ever more be one with us. We would like to have him accompany Brother Babbitt to Washington, and for him to receive assistance from the brethren through your influence to accomplish this object. After finishing his work in setting up the press and starting the Frontier Guardian, Oliver Cowdery visited his wife's relatives, the Whitmers, and other friends. Upon the way, he stopped in Upper Missouri, and spent some time with Samuel W. Richards, to whom he repeated his testimony, in a signed statement, January 13, 1849. He was not well at that time, and his malady, thought to be incipient pneumonia, developed into consumption, from which he died at Richmond, Ray county, Missouri, on March 3, 1850. Phineas H. Young, who married Oliver's sister, was present at his deathbed, and in a letter addressed to President Brigham Young, in the Great Salt Lake Valley, from Kanesville, April 25, 1850, he says: "Brother Oliver Cowdery is dead. His last testi- mony will never be forgotten by many. He said to his friends there was no salvation but in the Valley, and through the Priest- hood there." *That he [Hyrum] may act in concert also with my servant Joseph, * * * * and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery. — Doc. and Cov. 124: 95.

The Book of Mormon Originally Written in Hieroglyphics. BY THOMAS W. BROOKBANK. I. We are informed by Mormon, one of the writers of the Nephite history, that it was originally written, or engraved, in reformed Egyptian characters, that is, in hieroglyphical symbols. Omitting all reference to the testimony of those who saw the engravings on the plates from which the Book of Mormon was translated by Joseph Smith, it is the present purpose to. offer some evidence from other sources to corroborate Mormon's statement. Proceeding within these restricted limits, and assuming that Joseph Smith was an impostor, let us ask, in the first place, what plausible reason can be proposed why he should take the position that the ancient records, which he alleged were in his possession, were written in hieroglyphics instead of some alphabetical system of writing. What possible advantage could he hope to secure for his work from a claim of this character, that would not be counter-balanced many times over by the dangers of exposure, and the numerous additional difficulties that his unwise stand made inevitable — difficulties and daDgers which he unnecessarily created and assumed without any prospect of compensatory benefits? Since his work was to be founded on an alleged Jewish his- tory of quite ancient date, does it not appear reasonable that an authentic record of that kind should be written in Hebrew rather than in Egyptian, which was a foreign and very difficult method of writing? The position in which Joseph Smith, if an impostor, placed

himself by his reckless claim, may be illustrated by sup- posing a case where a school teacher of less than average scholastic attainments would propose to teach American history to his pupils from a text-book on that subject — written in Chinese, of which he knew nothing. Was he not aware that every one of his family connections, his friends, acquaintances and enemies knew perfectly that, so far as book learning was concerned, he could not correctly decipher a single hieroglyphic, whether of the reformed or of the unreformed order? It is evident, from considerations of this character, that only extraordinary expedients could avail one particle to rescue an "unlearned" impostor from the entanglements in which he had thus entrapped himself. Whether Joseph Smith was an impostor or was not, another step forward, under actual conditions, was impossible with any prospect of success, unless efficient assistance from outside sources was forthcoming at once. Now, it is aid of this adequate kind that both his friends and his opponents are very sure he did obtain. There is perfect unanimity of opinion on this point everywhere; but while the "Mormons" refer Joseph Smith's success in removing the difficulties that beset his pathway, as a true servant of God, to the inspiration and favor of the Almighty, without finding it necessary to call in the assistance of a third party, the anti-"Mormons" bring Sidney Rigdon to the res- cue. To this individual they assign the position of real principal, while Joseph Smith is made to occupy that of a mere figurehead only. But to what extent does this assumption, even if true, help our opponents out of the difficulties we have in view? Sidney Rig- don was, doubtless, no more qualified to read hieroglyphics of the Egyptian order than Joseph Smith was. It thus becomes apparent that just as they are sure that Joseph Smith must have had the assistance of Sidney Rigdon to carry on his work, so Sidney Rig- don must, in his turn, secure the assistance of some other party; but this time an Egyptologist who was able to read hieroglyphics of an unusually difficult kind. Just how and where to get a man with the required qualifications was a question of quite difficult solution, in view of the fact that the Rosetta stone, which holds the key to the interpretation of the Egyptian symbols, was not discovered until 1799; and Champollion, who deciphered the key,