The Travels and Adventures of Monsieur Violet in California, Sonora, and Western Texas

A short time after their arrival at Manchester, Stowel reminded Joseph of his promise, but he coolly replied that he could not go just then, as his wife was amongst strangers, and would be very lonesome if he quitted her. Mr. Stowel was, like Mr. Lawrence, obliged to return without any remuneration, and with less money than he came. I mention these two freaks of Joe Smith, as they explain the money-digger's system of fraud.

It would hardly be believed that, especially among the cunning Yankees, such "mines and treasures" stories should be credited; but it is a peculiar feature in the U.S. that the inhabitants, so difficult to over-reach in other matters, will greedily take the bait when "mines" or "hidden treasure" are spoken of. In Missouri and Wisconsin, immense beds of copper ore and lead have been discovered in every direction. Thousands of poor, ignorant farmers, emigrants from the East, have turned diggers, miners, and smelters. Many have accumulated large fortunes in the space of a few years, and have returned "wealthy gentlemen" to their own native state, much to the astonishment of their neighbours.

Thus has the "mining spirit" been kept alive, and impostors of every variety have reaped their harvest, by speculating upon the well-known avidity of the "people of America!"

It was in the beginning of 1827, that Joe, in a trip to Pittsburg, became acquainted with Rigdon. A great intimacy took place betwixt them, and they paid each other alternate visits–Joe coming to Pittsburg and Rigdon going to the Susquehanna, for pleasure excursions, at a friend's. It was also during the year that the Smith family assumed a new character. In the month of June, Joseph Smith, sen., went to a wealthy, but credulous farmer, and related the following story:–

"That some years ago, a spirit had appeared to Joe, his son, and, in a vision, informed him that in a certain place there was a record on plates of gold, and that he was the person who must obtain them, and this he must do in the following manner:–On the 22nd of September, he must repair to the place where these plates of gold were deposited, dressed in black clothes, and riding a black horse, with a switch tail, and demand the plates in a certain name; and, after obtaining them, he must immediately go away, and neither lay them down nor look behind him."

The farmer gave credit to old Smith's communication. He accordingly fitted out Joseph with a suit of black clothes, and borrowed a black horse. Joe (by his own account) repaired to the place of deposit, and demanded the plates, which were in a stone box, unsealed, and so near the surface of the ground that he could see one end of it; raising the lid up, he took out the plates of gold; but fearing some one might discover where he got them, he laid them down, to replace the top stone as he had found it; when, turning round, to his surprise, there were no plates to be seen. He again opened the box, and saw the plates in it; he attempted to take them out, but was not able. He perceived in the box something like a toad, which gradually assumed the appearance of a man, and struck him on the side of his head. Not being discouraged at trifles, Joe again stooped down and attempted to take the plates, when the spirit struck him again, knocked him backwards three or four rods, and hurt him very much: recovering from his fright, he inquired of the spirit, why he could not take the plates; to which the spirit made reply, "Because you have not obeyed your orders." He then inquired when he could have them, and was answered thus: "Come one year from this day, and bring with you your eldest brother; then you shall have them."

"This spirit," said the elder Joseph Smith, "was the spirit of the prophet who wrote this book, and who was sent to Joe Smith, jun., to make known these things to him. Before the expiration of the year, the eldest brother died; which," the old man said, "was a decree of Providence." He also added–

"Joe went one year from that day to demand the plates, and the spirit inquired for his brother, and Joe replied that he was dead. The spirit then commanded him to come again in one year from that day, and bring a man with him. On asking who might be the man, he was answered that he would know him when he saw him."

Thus, while Rigdon was concocting his Bible and preaching new doctrines, the Smith family were preparing the minds of the people for the appearance of something wonderful; and although Joe Smith was well known to be a drunken vagabond, he succeeded in inspiring, in hundreds of uneducated farmers, a feeling of awe which they could not account for. I must here stop in my narrative, to make a few observations.

In the great cities of Europe and America, civilization, education, and the active bustle of every-day life, have, to a great degree, destroyed the superstitious feelings so common among the lower classes, and have completely removed the fear of evil geniuses, goblins, and spirits. But such is not the case in the Western country of the United States, on the borders of the immense forests and amidst the wild and broken scenery of glens and mountains, where torrents roll with impetuosity through caves and cataracts; where, deprived of the amusements and novelties which would recreate his imagination, the farmer allows his mind to be oppressed with strange fancies, and though he may never avow the feeling, from the fear of not meeting with sympathy, he broods over it, and is a slave to the wild phantasmagoria of his brain. The principal cause of this is, the monotony and solitude of his existence.

At these confines of civilization, the American is always a hunter, and those who dwell on the smaller farms, at the edges of forests, often depend, for their animal food, upon the skill of the male portion of their community. In the fall of the year, the American shoulders his rifle, and goes alone into the wilds, to "see after his pigs, horses, and cows." Constantly on the look-out for deer and wild bees, he resorts to the most secluded spots, to swamps, mountain ridges, or along the bushy windings of some cool stream. Constant views of nature in her grandeur, the unbroken silence of his wanderings, causes a depression of the mind, and, as his faculties of sight and hearing are ever on the stretch, it affects his nervous system. He starts at the falling of a dried leaf, and, with a keen and painful sensation, he scrutinizes the withered grass before him, aware that at every step he may trample upon some venomous and deadly reptile. Moreover, in his wanderings, he is often pressed with hunger, and is exposed to a great deal of fatigue.

"Fast in the wilds, and you will dream of spirits," is an Indian axiom, and a very true one. If to the above we add, that his mind is already prepared to receive the impressions of the mysterious and marvellous, we cannot wonder at their becoming superstitious. As children, they imbibe a disposition for the marvellous; during the long evenings of winter, when the snow is deep, and the wild wind roars through the trees, the old people will smoke their pipes near huge blazing logs, and relate to them some terrible adventure. They speak of unearthly noises heard near some caves, of hair-breadth escapes in encounters with evil spirits, under the form of wild animals; and many will whisper, that at such a time of night, returning from some neighbouring market, they have met with the evil one in the forest, in such and such a spot, where the two roads cross each other, or where the old oak has been blasted by lightning.

The boy grows to manhood, but these family traditions are deeply engraved in his memory, and when alone, in the solitude, near the "haunted places," his morbid imagination embodies the phantoms of his diseased brain. No wonder, then, that such men should tamely yield to the superior will of one like Joe Smith, who, to their knowledge, wanders alone by moon-light in the solitude of forests, and who, in their firm belief, holds communication with spirits of another world. For, be it observed, Smith possesses all the qualities and exercises all the tricks of the necromancers during the middle ages. His speech is ambiguous, solemn, and often incomprehensible–a great proof to the vulgar of his mystical vocation.

Cattle and horses, lost for many months, have been recovered through the means of Joe, who, after an inward prayer, looked through a sacred stone, "the gift of God," as he has asserted, and discovered what he wished to know. We need not say that, while the farmer was busy at home with his crop, Smith and his gang, ever rambling in woods and glens, were well acquainted with every retired, shady spot, the usual abode of wild as well as of tame animals, who seek there, during the summer, a shelter against the hot rays of the sun. Thus, notwithstanding his bad conduct, Smith had spread his renown for hundreds of miles as that of a "strange man;" and when he started his new religion, and declared himself "a prophet of God," the people did not wonder. Had Rigdon, or any other, presented himself, instead of Joe, Mormonism would never have been established; but in the performer of mysterious deeds, it seemed a natural consequence. As the stone we have mentioned did much In raising Joe to his present high position, I will here insert an affidavit made relative to Joe Smith's obtaining possession of this miraculous treasure.

/# "Manchester, Ontario County, N.Y., 1833.

"I became acquainted with the Smith family, known as the authors of the Mormon Bible, in the year 1820. At that time they were engaged in the money-digging business, which they followed until the latter part of the season of 1827. In the year 1822, I was engaged in digging a well; I employed Joe Smith to assist me. After digging about twenty feet below the surface of the earth, we discovered a singular-looking stone, which excited my curiosity. I brought it to the top of the well, and as we were examining it, Joseph laid it in the crown of his hat, and then put his face into the top of his hat. It has been said by Smith, that he got the stone from God, but this is false.

"The next morning Joe came to me, and wished to obtain the stone, alleging that he could see in it; but I told him I did not wish to part with it, on account of its being a curiosity, but would lend it. After obtaining the stone, he began to publish abroad what wonders he could discover by looking in it, and made so much disturbance among the credulous part of the community, that I ordered the stone to be returned to me again. He had it in his possession about two years. I believe, some time in 1825, Hiram Smith (Joe's brother) came to me, and wished to borrow the same stone, alleging that they wanted to accomplish some business of importance, which 'could not very well be done without the aid of the stone.' I told him it was of no particular worth to me, but I merely wished to keep it as a curiosity, and if he would pledge me his word and honour that I should have it when called for, he Might have it; which he did, and took the stone. I thought I could rely on his word at this time, as he had made a profession of religion; but in this I was disappointed, for he disregarded both his word and honour.

"In the fall of 1826, a friend called upon me, and wished to see that stone about which so much had been said; and I told him, if he would go with me to Smith's (a distance of about half a mile), he might see it. To my surprise, however, on asking Smith for the stone, he said, 'You cannot have it.' I told him it belonged to me; repeated to him the promise he had made me at the time of obtaining the stone; upon which he faced me with a malignant look, and said, 'I don't care who the devil it belongs to; you shall not have it.'

"Col. NAHUM HOWARD." #/

CHAPTER XXXIX

I must pass over many details interesting in themselves, but too long to insert in this work. It must suffice to say, that after a time Joe Smith stated that he had possession of the golden plates, and had received from heaven a pair of spectacles by means of which the unknown characters could be decyphered by him. It may appear strange that such absurd assertions should be credited, but the reader must call to mind the credence given in this country to Joanna Southcote, and the infatuation displayed by her proselytes to the very last.

The origin of Mormonism deserves peculiar examination from the success which has attended the imposture, and the prospects which it has of becoming firmly established as a new creed. At its first organization, which took place at the time that the golden plates were translating, which the reader may suppose was nothing more than the contents of the book that Rigdon had obtained possession of, and which had been originally written by S. Spalding, there were but six members of the new creed.

These first members, consisting mostly of persons who were engaged with Smith in the translation of the plates, forthwith applied themselves with great zeal to building up the church Their first efforts were confined to Western New York and Pennsylvania, where they met with considerable success. Alter a number of converts had been made, Smith received a revelation that he and all his followers should go to Kirkland, in Ohio, and there take up their abode. Many obeyed this command, selling their possessions, and helping each other to settle on the spot designated. This place was the head-quarters of the Church and the residence of the prophets until 1838; but it does not appear that they ever regarded it as a permanent settlement; for, in the Book of Covenants, it is said, in speaking of Kirkland, "I consecrate this land unto them for a little season, until I the Lord provide for them to go home."

In the spring of 1831, Smith, Rigdon, and others declared themselves directed by revelation to go on a journey to Missouri, and there the Lord was to show them the place of the New Jerusalem. This journey was accordingly taken, and when they arrived, a revelation was received, pointing out the town of Independence, in Jackson County, as the central spot of the land of promise, where they were directed to build a temple, &c., &c. Shortly after their return to Kirkland, a number of revelations were received, commanding the saints throughout the country to purchase and settle in this land of promise. Accordingly, many went and began to build up "Zion," as they called it.

In 1831, a consecration law was established in the church by revelation. It was first published in the Book of Covenants, in the following words:–"If thou lovest me, thou shalt keep my commandments, and thou shalt consecrate all thy properties onto me with a covenant and deed which cannot be broken." This law, however, has been altered since that time. As modified, it reads thus:–"If thou lovest me, thou shalt serve and keep all of my commandments, and, behold, thou shalt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken."

In April, 1832, a firm was established by revelation, ostensibly for the benefit of the church, consisting of the principal members in Kirkland and Independence. The members of this firm were bound together by an oath and covenant to manage the affairs of the poor, and all things pertaining to the church, both in Zion (Missouri) and in Shinakar (Kirkland). In June, 1833, another revelation was received to lay off Kirkland in lots, and the proceeds of the sale were to go to this firm. In 1834 or 1835, the firm was divided by revelation, so that those in Kirkland continued as one firm, and those in Missouri as another. In the same revelation they are commanded to divide the consecrated property between the individuals of the firm, which each separately were to manage as stewards.

Previous to this (1833), a revelation was received to build a temple, which was to be done by the consecrated funds, which were under the control of the firm. In erecting this building the firm involved itself in debt to a large amount; to meet which, in the revelation last mentioned, the following appears: "Inasmuch as ye are humble and faithful, and call on my name, behold, I will give you the victory. I give unto you a promise that you shall be delivered this once out of your bondage, inasmuch as you obtain a chance to loan money by hundreds and thousands, even till you have obtained enough to deliver yourselves out of bondage." This was a command to borrow money, in order to free themselves from the debt that oppressed them. They made the attempt, but failed to get sufficient to meet their exigencies. This led to another expedient.

In 1835, Smith, Rigdon, and others, formed a mercantile house, and purchased goods in Cleveland and in Buffalo to a very large amount, on a credit of six months. In the fall other houses were formed, and goods purchased in the eastern cities to a still greater amount. A great part of the goods of these houses went to pay the workmen on the temple, and many were sold on credit, so that when the notes came due the house was not able to meet them. Smith, Rigdon, and Co., then attempted to borrow money, by issuing their notes, payable at different periods after date. This expedient not being effectual, the idea of a bank suggested itself. Accordingly, in 1837, the far-famed Kirkland bank was put into operation, without any charter.

This institution, by which so many have been swindled, was formed after the following manner. Subscribers for stock were allowed to pay the amount of their subscriptions in town lots, at five or six times their real value; others paid in personal property at a high valuation; and some paid the cash. When the notes were first issued, they were current in the vicinity, and Smith took advantage of their credit to pay off with them the debts he and the brethren had contracted in the neighbourhood for land and other purchases. The eastern creditors, however, refused to take their notes. This led to the expedient of exchanging them for the notes of other banks.

Accordingly, the elders were sent off the country to barter Kirkland money, which they did with great zeal, and continued the operation until the notes were not worth sixpence to the dollar. As might have been expected, this institution exploded after a few months, involving Smith and his brethren in inextricable difficulties. The consequence was that he and most of the members of the church set off. In the spring of 1838, for Missouri, pursued by their creditors, but to no effect.

We must now go back for a short period to state another circumstance. In 1836 an endowment meeting, or solemn assembly, was called, to be held in the temple at Kirkland. It was given out that those who were in attendance at the meeting should receive an endowment or blessing similar to that experienced by the disciples of Christ on the day of Pentecost. When the day arrived, great numbers convened from the different churches in the country. They spent the day In fasting and prayer, and in washing and perfuming their bodies; they also washed their feet and anointed their heads with what they called holy oil, and pronounced blessings.

In the evening they met for the endowment; the fast was then broken, by eating light wheat bread, and drinking as much wine as they thought proper. Smith knew well how to infuse the spirit which they expected to receive; so he encouraged the brethren to drink freely, telling them that the wine was consecrated, and would not make them drank. As may be supposed, they drank to some purpose; after this, they began to prophesy, pronouncing blessings upon their friends and curses upon their enemies; after which the meeting adjourned.

We now return to Missouri. The Mormons who had settled in and about Independence, in the year 1831, having become very arrogant, claiming the land as their own, saying, the Lord had given it to them, and making the most haughty assumptions, so exasperated the old citizens, that a mob was raised in 1833, and expelled the whole Mormon body from the county. They fled to Clay county, where the citizens permitted them to live in quiet till 1836, when a mob spirit began to manifest itself, and the Mormons retired to a very thinly settled district of the country, where they began to make improvements.

This district was at the session of 1836-7 of the Missouri legislature, erected into a county by the name of Caldwell, with Far-West for its capital. Here the Mormons remained in quiet until after the bank explosion in Kirkland, in 1838, when Smith, Rigdon, and others of the heads of the sect arrived. Shortly after this, the Danite Society was organised, the object of which, at first, was to drive the dissenters out of the county. The members of this society were bound by an oath and covenant, with the penalty of death attached to a breach of it, to defend the presidency, and each other, unto death, right or wrong. They had their secret signs, by which they knew each other, either by day or night; and were divided into bands of tens and fifties, with a captain over each band, and a general over the whole. After this body was formed, notice was given to several of the Dissenters to leave the county, and they were threatened severely in case of disobedience. The effect of this was that many of the dissenters left. Among these were David Whitmer, John Whitmer, Hiram Page, and Oliver Cowdery, all witnesses to the Book of Mormon; also Lyman Johnson, one of the twelve apostles.

The day after John Whitmer left his house in Far-West, it was taken possession of by Sidney Rigdon. About this time Rigdon preached his famous "Salt Sermon." The text was–"Ye are the salt of the earth, but if the salt has lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." He informed the Mormons that the Church was the salt; that dissenters were the salt that had lost its savour; and that they were literally to be trodden under the foot of the Church, until their bowels should gush out.

In one of the meetings of the Danite band, one of the leaders informed them that the time was not far distant when the elders of the Church should go forth to the world with swords at their sides, and that they would soon have to go through the State of Missouri, and slay every man, woman, and child! They had it in contemplation at one time to prophesy a dreadful pestilence in Missouri, and then to poison the waters of the State, to bring it about, and thus to destroy the inhabitants.

In the early part of the fall of the year 1838, the last disturbance between the Mormons and the Missourians commenced. It had its origin at an election in Davies county, some of the Mormons had located. A citizen of Davies, in a conversation with a Mormon, remarked that the Mormons all voted one way. This was denied with warmth; a violent contest ensued, when, at last, the Mormon called the Missourian a liar. They came to blows, and the quarrel was followed by a row between the Mormons and the Missourians.

A day or two after this, Smith, with a company of men from Far-West, went into Davies county, for the purpose, as they said, of quelling the mob; but when they arrived, the mob had dispersed. The citizens of Davies gathered in their turn; however, the Mormons soon collected a force to the amount of five hundred men, and compelled the citizens to retire; they fled, leaving the country deserted for many miles around. At this time, the Mormons killed between two and three hundred hogs, and a number of cattle; took at least forty or fifty stands of honey, and at the same time destroyed several fields of corn. The word was given out that the Lord had consecrated, through the Church, the spoils unto His host.

All this was done when they had plenty of their own, and previous to the citizens in that section of the country taking anything from them. They continued these depredations for near a week, when the Clay County Militia was ordered out. The contest was a bloody one: suffice it to say that, finally, Smith, Rigdon, and many others were taken, and, at a court of inquiry, were remanded over for trial. Rigdon was afterwards discharged on habeas corpus, and Smith and his comrades, after being in prison several months, escaped from their guards, and reached Quincy, Illinois. The Mormons had been before ordered to leave the State, by direction of the governor, and many had retired to Illinois previous to Smith's arrival.

The Mormons, as a body, arrived in Illinois in the early part of the year 1839, in a state of great destitution and wretchedness. Their condition, with their tales of persecutions and privations, wrought powerfully upon the sympathies of the citizens, and caused them to be received with the greatest hospitality and kindness. After the arrival of Smith, the greater part of them settled at Commerce, situated upon the Mississippi river, at the lower rapids, just opposite the entrance of the river Des Monies, a site equal in beauty to any on the river. Here they began to build, and in the short time of four years they have raised a city. At first, as was before said, on account of their former sufferings, and also from the great political power which they possessed, from their unity, they were treated by the citizens of Illinois with great respect; but subsequent events have turned the tide of feeling against them.

In the winter of 1840, they applied to the legislature of the State for several charters; one for the city of Nauvoo, the name Smith had given to the town of Commerce; one for the Nauvoo legion, a military body; one for manufacturing purposes, and one for the Nauvoo University. The privileges which they asked for were very extensive, and such was the desire to secure their political support, that all were granted for the mere asking; indeed, the leaders of the American legislature seemed to vie with each other in sycophancy towards this body of fanatical strangers, so anxious was each party to do them some favour that would secure their gratitude. This tended to produce jealousy in the minds of the neighbouring citizens, and fears were expressed lest a body so united, religiously and politically, might become dangerous to liberal institutions.

The Mormons had at every election voted in a body with their leaders; this alone made them formidable. The legion of Mormons had been amply supplied with arms by the state, and the whole body was under the strictest military discipline. These facts, together with complaints similar to those which were made in Missouri, tended to arouse a strong feeling against them, and at last, in the early part of the summer of 1841, the citizens of Illinois organized a strong force in opposition; the Mormons were beaten in the contest. The disposition now manifested by the citizens appears to be to act upon the defensive, but at all hazards to maintain their rights.

As regards the pecuniary transactions of the Mormons since they have been in Illinois, Smith still uses his power for his own benefit. His present arrangements are to purchase land at a low rate, lay it off into town lots, which he sells to his followers at a high price; thus lots that scarcely cost him a dollar, are frequently sold for a thousand. He has raised several towns in this manner, both in Illinois and in Iowa.

During the last year, he has made two proclamations to his followers abroad, to come and settle in the county of Hancock. These proclamations have been obeyed to a great extent, and, strange to say, hundreds have been flocking in from the great manufacturing cities of England. What Is to be the result of all this, it is impossible to tell; but one thing Is certain, that, in a political point of view, the Mormons are already powerful, and that the object of Smith Is evidently to collect all his followers Into one focus, and thus concentrate all his power and wealth.

The designs of Smith and his coadjutors, at the time of the first publication of the Book of Mormon, was, doubtlessly, nothing more than pecuniary aggrandizement. We do not believe they expected at that time that so many could ever be duped to be converted; when, however, the delusion began to spread, the publishers saw the door opened not only for wealth, but also for extensive power, and their history throughout shows that they have not been remiss in their efforts to acquire both. The extent of their desires is now by no means limited, for their writings and actions show a design to pursue the same path, and attain the same end by the same means, as did Mahomet. The idea of a second Mahomet arising in the nineteenth century may excite a smile, but when we consider the steps now taken by the Mormons to concentrate their numbers, and their ultimate design to unite themselves with the Indians, it will not be at all surprising, if scenes unheard of since the days of feudalism should soon be re-enacted.

I will here submit to my readers a letter directed to Mr. Courtenay in 1842, by a superior officer of the United States artillery.

"Yesterday (July the 10th) was a great day among the Mormons; their legion, to the number of three thousand men, was reviewed by Generals Smith, Bennet, and others, and certainly made a very noble and imposing appearance; the evolutions of the troops commanded by Joe would do honour to any body of regular soldiers In England. France, or Prussia. What does this mean? Why this exact discipline of the Mormon corps? Do they intend to conquer Missouri, Illinois, Mexico? It Is true they are part of the militia of the state of Illinois, by the charter of their legion, but then there are no troops In the States like them in point of discipline and enthusiasm; and led on by ambitious and talented officers, what may not be effected by them? perhaps the subversion of the constitution of the United States; and If this should be considered too great a foreign conquest will most certainly be attempted. The northern provinces of Mexico will fall into their hands, even if Texas should first take possession of them.

"These Mormons are accumulating, like a snow-ball rolling down an inclined plane. They are also enrolling among their officers some of the first talent in the country, by titles which they give and by money which they can command. They have appointed Captain Henry Bennet, late of the United States army, Inspector-General of their legion, and he is commissioned as such by Governor Carlin. This gentleman is known to be well skilled in fortification, gunnery, and military engineering generally; and I am assured that he is receiving regular pay, derived from the tithing of this warlike people. I have seen his plans for fortifying Nauvoo, which are equal to any of Vauban's.

"General John C. Bennet (a new England man) is the prophet's great gun. They call him, though a man of diminutive stature, the 'forty-two pounder.' He might have applied his talents in a more honourable cause; but I am assured that he is well paid for the important services he is rendering this people, or, I should rather say, rendering the prophet. This gentleman exhibits the highest degree of field military talent (field tactics), united with extensive learning. He may yet become dangerous to the states. He was quartermaster-general of the state of Illinois, and, at another time, a professor in the Erie University. It will, therefore, be seen that nothing but a high price could have secured him to these fanatics. Only a part of their officers and professors are Mormons: but then they are united by a common interest, and will act together on main points to a man. Those who are not Mormons when they come here, very soon become so, either from interest or conviction.

"The Smiths are not without talent; Joe, the chief, is a noble-looking fellow, a Mahomet every inch of him; the postmaster, Sidney Rigdon, is a lawyer, a philosopher, and a saint. The other generals are also men of talent, and some of them men of learning. I have no doubt they are all brave, as they are most unquestionably ambitious, and the tendency of their religious creed is to annihilate all other sects. We may, therefore, see the time when this gathering host of religious fanatics will make this country shake to its centre. A western empire is certain. Ecclesiastical history presents no parallel to this people, inasmuch as they are establishing their religion on a learned basis. In their college, they teach all the sciences, with Latin, Greek, Hebrew, French, Italian, and Spanish; the mathematical department is under an extremely able professor, of the name of Pratt; and a professor of Trinity College, Dublin, is president of their university.