translate what are called in the Book of Mormon the "Smaller Plates of Nephi," and let that stand in the place of the translation of the Book of Lehi which Harris had lost.

A word of explanation here: Two sets of plates were kept by the first Nephi and his successors. One set might be called the secular, the other the sacred record of the Nephite people. They, however, called them the "Smaller" and "Larger" Plates of Nephi. On the former was recorded the ministry of the prophets, the word of the Lord to them, and much of their teaching and preaching; on the latter, the reigns of the kings, their wars and contentions, and the secular affairs of the people generally. Still, even on the "Smaller Plates of Nephi" there was a reasonably succinct account of the principle events of Nephite history, from the time Lehi left Jerusalem until four hundred years had passed away.

When Mormon found among the records delivered into his keeping the Smaller Plates of Nephi, he was so well pleased with their contents that he placed the whole of them with the abridgment he had made from the larger Nephite records. "And I do this," he informs us, "for a wise purpose; for thus it whispereth me according to the workings of the Spirit of the Lord which is in me. And now I do not know all things, but the Lord knoweth all things which are to come, wherefore he worketh in me to do according to his will." By the addition of the Smaller Plates of Nephi to Mormon's abridgment of the Larger Plates, it will be observed that there was a double line of history for a period of about 400 years. Therefore, when, through carelessness and breaking his agreement with the Prophet, Martin Harris lost the translation of the first part of Mormon's abridgment, and those into whose hands the manuscript had fallen designed to change it and destroy the claims of the Prophet to inspiration in translating it— as already stated-under divine direction he translated the Smaller Plates of Nephi, and let that translation take the place of the one which had been stolen, and thus the plan of the conspirators against the work was thwarted. This statement of the Prophet, however, as already remarked, comes in for its share of ridicule, and is generally spoken of as a very clever escape for the Prophet out of what is called a rather perplexing dilemma. The Prophet's statement of the incident was publishe i at the time the first edi

tion of the Book of Mormon issued from the press, and, in fact, stands in the preface to the book, which I reproduce here:

PREFACE.

To the Reader—

As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again—and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work: but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the Devil. Wherefore, to be obedient unto the commandments of God, I have, through his grace and mercy, accomplished that which he hath commanded me respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario county, New York. THE AUTHOR.

Thus from the beginning the Prophet boldly declared that which the Lord had revealed to him concerning this effort on the part of the conspirators to destroy the work; and there was not one who rose to contradict his statement, at the time, although some anti-"Mormon” writers of later years assert-but without any warrant of proof-that, enraged at the part her husband was taking in producing the book, Mrs. Martin Harris burned the manuscript. This, however, she always denied. The first publication

referring to this subject, aside from what the prophet published in the Preface to the first edition of the Book of Mormon, is Howe's "History of Mormonism" (1834) Painsville. This is an anti-"Mormon" book and of the manuscript incident says: "The facts respecting the lost manuscript we have not been able to ascertain. They sometimes charged the wife of Harris with having burned it, but this is denied by her." I quote from the second (1840) edition of Howe's work, page 22.

Meantime, attention is called to the fact that there is nothing improbable in the statement of Joseph Smith; but on the contrary all the conditions obtaining in the neighborhoods where he resided while bringing forth the work favor the probability of such a conspiracy as he charges-the unwarranted but repeated efforts made by his enemies to wrest the plates from his possession-the home of his parents repeatedly beset by mobs-the issue of warrants by justices of the peace for searching his wagon for the plates; and subsequently the actions of Mr. Grandin, his printer, who, after entering into contract to print the Book of Mormon was certainly in honor bound to render him all the assistance in his power in getting out the work in the best order possible, and protecting him in his copyrights--the actions, I say, of Mr. Grandin, in permitting Squire Cole* the use of his press on nights and Sundays in order to secretly publish his "Dogberry Papers," in which was to appear a garbled edition of the Book of Mormon in weekly instalmentsthe mass meetings held in Palmyra and vicinity in which resolutions were passed not to purchase the book should it ever issue from the press (which action caused Mr. Grandin to suspend the work of printing, until the Prophet could be brought from Harmony, in Pennsylvania, to give renewed assurance of his ability to meet the price of printing-the confession of J. N. Tucker, one of the employees of Grandin's printing establishment, that after setting up a sheet in type, it was secreted and then given out that it was lost and that another would have to be produced, which

*See pp. 77, 78 of part I, Manual for 1903-4. It is unthinkable that this effort to publish a garbled edition of the Book of Mormon was unknown to Grandin and those employed in his establishment.

† See pp. 77, 78, Part I, Manual, 1903-4.

when done was unlike the first*-all these well attested circumstances establish the fact of a wide-spread and bitter opposition to the coming forth of the Book of Mormon; and, failing in that, then a determination to prevent its acceptance as a revelation from God-all these things make it very easy to believe that such a conspiracy against the work as the Prophet describes in the Preface of the first edition of the Book of Mormon, actually existed; and removes his statement on that subject far beyond the influence of the sneers and ridicule of those who oppose the work.

*See pp. 74, 75 Part I, Manual, 1903-4, where this incident is treated, and the fact pointed out that the Prophet's precautions had protected the work from the effects of such tricks as this described by Tucker. (THE END.)

HELP OTHERS.

Let us help one another, my sister, my brother,

To bear now our burden of pain:

Let us speak the kind word; let no harsh tone be heard:
From conduct displeasing refrain.

O the smile or the tear of sympathy dear,

Sets with rainbows the storm-clouds of strife:
And the "soft answer" true, will a mighty work do,
To bring sunshine and health to our life.

Let us use heart and mind, sweet devices to find,
To comfort, encourage and bless:

And do with our might, kind acts that are right,
And never, no never oppress.

-MS. Paper, "Herald of Union," Mammoth, Utah.

THE CELTIC MAIDEN.

A STORY OF ANCIENT BRITAIN.

BY PROFESSOR WILLARD DONE.

CHAPTER VI.

The morning dawned clear and cold.

Neither Decius nor the girl had slept. In his restless anxiety, he urged his men to an early march. Preparations were being made when an ominous noise was heard in the wood. Instantly alert, Decius called his men to arms. He stationed himself at the door of Genevra's tent, and arranged his men along the stream which an attacking party would be forced to ford. A few men in Roman armor came out of the wood to reconnoiter. A shower of arrows from Decius' men drove them back. Half an hour later, a dense body of men emerged from the woods, in a charge. Decius recognized Claudius as the leader, and hurled a taunt at him. His habit of reckless jesting would not down, even in a moment of intense peril.

men.

Claudius plunged into the stream, and was followed by his

Decius had dragged the girl to the door of his tent. He threw his arms about her, and in spite of her struggles held her close to him. He called smilingly to Claudius: "You have found us, as I said. Would you mar this peaceful scene?"

A deep purpose prompted his taunt. He was determined that his combat with Claudius should be deadly. His words and actions. had the intended effect. They made Claudius furious. He rushed upon his enemy. Decius thrust the girl back into the tent and drew his sword. His face grew stern with hatred.