Whatever may be the truth in respect to the real origin and authorship of the book of Mormon, there can be no doubt of its wonderful adaptedness to the purposes to which it has been applied. We can not agree with those who would deny to the work either genius or talent. The Koran bears with it that prestige of antiquity which always insures some degree of respect. It is written in a dead, and what is now regarded a learned language. It has its Oriental imagery, together with frequent allusions to what most interests us in Oriental romance. Above all, it has had its centuries of scholiasts and commentators, extracting the aroma as well as the dust of its assumed divinity. In short, there is about it a show of learning and "venerable antiquity," and yet, we do not hesitate to say it, Joe Smith, or whoever was its author, has made a book superior to that of the Arabian prophet; deeper in its philosophy, purer in its morality, and far more original. There are, doubtless, many faults both of style and language; but centuries hence may convert these into precious archaisms, and give to the bad Anglo-Saxon of the Mormon book all the interest which ages of scholiasts have imparted to what was once the irregular Arabic of the rude tribes of the desert. It may startle some to be told, that Mormonism has actually pressed itself more upon the attention of the world than Christianity had done at the same age. We carry back into the early days of the Gospel's progress the clear light and outline of its later history. We can hardly realize that even for a century, or more, after its first promulgation, it was an object of little interest to the world, and that when it first began to demand a passing paragraph from the historian, it was only as an "_execrabilis superstitio_," creating a disturbance barely visible on the surface of society. Of course there is no intention, by any such remark, to make any comparison between the intrinsic merits of the two systems. A true believer in Jesus, and of "the truth as it is in Jesus," will never suffer himself to be disturbed by any parallel, real or seeming, between Christ and Socrates, or Christ and Mohammed, or Confucius, or the founder of any new religion, or of any pretended social reform, either in ancient or modern times. He can have no nervous fear of confounding the immeasurable difference between any such pretension and "that name which is above every other name." The strength and success of the counterfeit only adds lustre and assurance to the original. Neither does the great idea of a revelation suffer any detraction by being associated in thought with such attempts. The Koran only confirms the Gospel. It never would have been what it is without it. The false prophet never would have arisen had it not been for the true. All religious imposture and fanaticism may thus be regarded as involuntary witnesses to an absolute truth, of which they are but the frenzied caricatures.