23. Key to the Science of Theology; designed as an Introduction to the First Principles of Spiritual Philosophy, Religion, Law, and Government. By Parley P. Pratt. Liverpool and London, 1855.

24. Sacred Hymns and Spiritual Songs, for the Church of Jesus Christ of Latter-Day Saints in Europe. Eleventh Edition, revised and enlarged. Liverpool and London, 1856.

25. Defence of Polygamy. By a Lady of Utah. (Belinda Marden Pratt.) Great Salt Lake City, 1854.

6

26. Marriage and Morals in Utah. By Parley P. Pratt. 1856. 27. Acts, Resolutions, and Memorials of the Legislative Assembly of the Territory of Utah. Great Salt Lake City, 1855. 28. Various Tracts by Orson Pratt, as :-Divine Authority; or the Question, was Joseph Smith sent of God? 1848.-Remarkable Visions. 1848.-New Jerusalem, or the Fulfilment of Modern Prophecy. 1849.-The Kingdom of God. 1849.Reply to a Pamphlet entitled, Remarks on Mormonism.' 1849. -Absurdities of Immaterialism. 1849.-Divine Authenticity of the Book of Mormon. 1851.-Great First Cause, or the Self-moving Forces of the Universe. 1851.-True Repentance. -Water Baptism.-The Holy Spirit. - The True Faith.Necessity for Miracles.-Latter-Day Kingdom, or the Preparations for the Second Advent.- Universal Apostasy, or the Seventeen Centuries of Darkness.-Spiritual Gifts. 1857. 1857. All at

Liverpool. 29. Other Mormon Tracts, as :-Three Nights' Public Discussion at Boulogne-sur-Mer. By Elder John Taylor. 1850.-Report of Three Nights' Public Discussion in Bolton. By. G. D. Watt. 1851.-Letters: exhibiting the most Prominent Doctrines of the Church &c. By Orson Spencer. 1852.-The Voice of Joseph, a Brief Account of the Rise, Progress, and Persecutions of the Church &c. By Lorenzo Snow. In Italian and English. 1852.-The Government of God. By John Taylor. 1852.Testimonies for the Truth. By Elder Benjamin Brown. 1853. (A List of Mormon Miracles.)-Latter-Day Saints in Utah.Only way to be Saved. By Lorenzo Snow.-Patriarchal Order, or Plurality of Wives. By Orson Spencer.—Salvation : Two Dialogues. By Elder John Jaques.-One Year in Scandinavia. By Erastus Snow.-Italian Mission. By Lorenzo Snow.-Prussian Mission. By Orson Spencer.-Compendium of the Faith and Doctrines of the Latter-Day Saints. Liverpool, 1857.-Catechism for Children. By Elder John Jaques. 30. Principal Mormon Periodicals:-Latter-Day Saints' Messenger and Advocate. Published at Kirtland, during the Life of Joseph Smith.-Evening and Morning Star. Edited by W.

W. Phelps,

W. Phelps, at Independence, Missouri.-The Times and Seasons. By John Taylor, under the direction of Joseph Smith. Nauvoo, 1839-1843.-The Wasp. Nauvoo, 1840.The Seer. By Orson Pratt. 2 Vols. Washington.-The Gospel Reflector. Philadelphia.-The Prophet. New York. -Le Réflecteur. Journal français publié à Genève.—Etoile du Déséret. Par John Taylor. Paris, Mai 1851 à Avril, 1852.-The Western Standard. Weekly Journal published at San Francisco. By G. Q. Cannon. 1856-7.-Zion's WatchAustralia.-Scandinavian Star. Copenhagen.-The Trump of Sion (Udgern Sion). Wales: twice a Month.-The Luminary. St. Louis (Missouri).—The Mormon. New York. A Weekly Paper.-The Latter-Day Saints' Millennial Star. A Penny Weekly Paper, containing 16 pp. Begun at Manchester, New York. 1839. Now Edited by Orson Pratt. Liverpool and London.-Deseret News. Printed at Great Salt Lake City, under the direction of Brigham Young, every Thursday, 4to. 8 pp. First published, June 15th, 1850.*

man.

FEW

NEW epithets are connected with more startling contradictions than the little word which stands first at the head of this article. Both in name and in fact, all that we call new grows old around us; while, in the most important affairs of life, the highest authority has said, 'The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.' Even the New World seemed to be growing old, and every new attempt to describe it seemed a thrice-told talc, when the discovery is made that, in a single generation, there has sprung up within the New World one newer still, presenting an unbounded field for speculation upon the future destinies of our race; and meanwhile affording a new stage on which to act over again every aberration of religious thought, every wild theory of social life. The dreams which have haunted the philosopher in search of human perfectibility,

* The last two publications are of the greatest importance for any one who wishes to keep abreast of the progress of Mormonism: especially, for England, the Millennial Star.' As a sample, we give the contents of the last number, Vol. xxix., No. 13, Saturday, March 30, 1867: The Open Polar Sea; a review of Dr. Hayes's Arctic Voyage, extracted from the Athenæum ' Remarkable Discovery (of a subterranean cave, with glyphic inscriptions) near the head waters of the Mississippi-Ancient American Inscriptions-To the Latter-Day Saints throughout the World; a recantation of heretical doctrine, signed 'Amasa M. Lyman'- Where are the Ten Tribes of Israel? by Orson Pratt (who decides for the unknown temperate region about the North Pole!)-Arrival of President Brigham Young, jun. - Departure - Releases, Changes, and Appointments (sixty items, referring to most parts of England)-Letter from Brigham Young-Summary of News - Poetry.

the

the spasmodic efforts of the fanatic to create a new world, in which self-will should be the sole law, seem to have acquired form and substance. The shadows of the past, which the light of learning projects upon the page of history, suddenly appear as persons and communities, endowed with a life as startling and embarrassing as Frankenstein's monster-man. Scholars have wondered whether the old Greek legend of Atlantis had not some foundation in a dim knowledge of the island - continent beyond the Western Ocean; but here a New Atlantis starts into being, with real forms of life which would have equally astounded Plato and Bacon, threatening an internecine war against our Old World ideas of society and religion. The spectacle may well excite a curiosity very different from that which we thought already satiated.

There is indeed a sense in which Mr. Dixon's saying, 'I went out in search of an old world and found a new one,' is as true of Virginia and New England as of Colorado and Utah. The great civil war has proved a second American revolution. Of the political changes that may come out of it, who shall be rash enough to speak? One thing only we know, that the old paper Constitution is gone; and the complacent appeals of our demagogues to the Model Republic' may be suspended till the new model shall be fashioned. But it is a social revolution of which we now speak; and one which, affecting both the North and the South, must affect also the popular English view of the whole people. We trust we have seen the last of those comic pictures of the Yankee which amused us with a zest all the keener for the resentment they excited in America. And with a more serious regret we must part with those fascinating pictures of Southern life which were perhaps too highly coloured: the luxurious enjoyment of the hospitable mansion, with the groups of lighthearted negroes disporting in holiday costume for our amusement. The new state of things, in which the planter must learn industry and the negro may perhaps learn the use of freedom, has been already accepted in the South. Even the cause of State-rights is giving way to the sentiment of Union. Mr. Dixon tells us of a dinner-party at Richmond, at which a politician proposed as a toast, The fallen flag.' Hush, gentlemen!' said a son of General Lee, this sort of thing is past. We have no flag now but the glorious stars and stripes, and I will neither fight nor drink for any other.' Disunionist has become the bitterest taunt that either party can cast at the other.

How far this desire for political union may spread into the fields of religious speculation and social theory, is a question for the future. Certain it is, that the contrary sentiment was uni

versally

versally diffused before the war. If the condition of America was not exactly like the time when 'there was no king in Israel, but every man did that which was right in his own eyes,' it was not for want of the most open proclamation and the most barefaced examples of the doctrine of universal license.

As these repellent forces are seen in action at every point within the body politic, so do they work with especial force at the very centre of social life. The cry for freedom is heard even from the bosom of the family; and, amidst the questioning of the human laws which fix the rights of the two sexes, the Divine rule for their order of precedence is not spared. Let not the reader fear, however, that we are about to open the abstract question of 'women's rights. Our object, in this article, is to offer a clear and condensed picture of those new scenes of social and religious life which are exhibited more vividly in America than elsewhere, and to discover, if possible, the principles at their root; not to discuss the arguments by which they are defended. Violent claims of right and assertions of strength often spring from a consciousness of wrong and weakness. Observers of American society have detected even in the North something of that degeneracy in the best elements of female character, which is so conspicuous in the Spanish races of the centre and the South. Beneath the grace and beauty of the lady, we miss the more sterling qualities of the woman; and one of their own writers testifies that 'the American lady has not made an American home.' May not a certain want of aptitude for, and of success in, home duties, be one unconscious motive of the claim to an equal share in the public life and the common rights of men? The English ideal of the sacred ministry of woman in the temple of her home, where her gentle rule is felt in proportion as it is not asserted, and whence she goes forth to adorn and influence society all the more because she does not profess to govern it, is doubtless realised in many a happy household beyond the Atlantic; but those who seek it must look rather to the Western wilds than to the intellectual East and to the luxurious South.

Our purpose calls us to pictures less attractive to an English eye. Among ourselves there is a certain jealousy of all congresses; and, in particular, the Association for the advancement of Social Science has still to survive the ridicule which its scientific sister has lived down. Still even ladies begin to meet for objects of beneficence which seem to lie peculiarly within their sphere of action. Such quiet and unselfish gatherings, however, would hardly prepare us for the twenty-two resolutions passed at the first female congress in Ohio, introduced by a preamble

which founded the claims of woman on the Declaration of Independence. This was followed by the first National Woman's Rights Convention,' at Worcester, in Massachusetts, the object of which was described by its President, Paulina Davis, as 'an epochal movement, the emancipation of a class, the redemption of half the world, the re-organisation of all social, political, and industrial interests and institutions. This,' said she, 'is the age of peace, and woman is its sign'—a strange manifesto with which to begin a war that must rage within the bosom of every family! The resolutions passed at this Convention claimed the suffrage for every human being of full age, who has to obey the law, and who is taxed for the support of the Government;' an equality of political rights so complete that 'the word male should be struck out of all our State constitutions,' and a revision of the laws of property as affecting married persons-this being a question which doubtless needs consideration on both sides of the Atlantic ;-a better education for women, a fair partnership with men in trade and adventure, and a share in the administration of justice. Still there are many in whom (shall we say?) the old Eve' is still alive, and the answer of one of these married ladies to Mr. Dixon is worth magazines-full of argument. To the inquiry, "Are you a member of the Society for promoting equal rights as between the two sexes?" "Certainly not," she replied, with a quick shrug of the shoulders. "Why not?" I ventured to say, pursuing my inquiry. "Oh!" she answered, with a sly little laugh, "you see I am very fond of being taken care of.'

But these American ladies' are not contented with equality, they claim superiority over man, as a strictly logical consequence of the more complex organization of woman's nature. The discoverer of this profound mystery was a poor unlettered girl, to whom the truth came by revelation, in the year 1842. Credentials she had none to offer; the truth is its own witness. But surely the truth, which came to Eliza Farnham by intuition and experience, can be made to us a matter of conviction. The very asking such a thing is a sign of our inferior

nature.

'Eliza proudly contended, that although her Truth of Woman is new and strange, it admits of proof convincing to the female mind. As to the masculine mind, a thing of lower grade, she was not concerned about its ways. A Virginian never thought of arguing with his slave.'-Dixon, vol. ii. p. 201.

Far from condescending to convince vain man of her superiority, she proves his inferiority from the fact that he has been using his reason for ages past, without having fallen on this central truth.' The highest genius of man has failed in its delineation

of