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C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-1

Chapter 9
Records (structs)

At a Glance

Instructor’s Manual Table of Contents

• Overview

• Objectives

• Teaching Tips

• Quick Quizzes

• Class Discussion Topics

• Additional Projects

• Additional Resources

• Key Terms
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-2

Lecture Notes

Overview
In Chapter 9, students will be introduced to a data type that can be heterogeneous. They
will learn how to group together related values that are of differing types using records,
which are also known as structs in C++. First, they will explore how to create
structs, perform operations on structs, and manipulate data using a struct.
Next, they will examine the relationship between structs and functions and learn
how to use structs as arguments to functions. Finally, students will explore ways to
create and use an array of structs in an application.

Objectives
In this chapter, the student will:
• Learn about records (structs)
• Examine various operations on a struct
• Explore ways to manipulate data using a struct
• Learn about the relationship between a struct and functions
• Discover how arrays are used in a struct
• Learn how to create an array of struct items

Teaching Tips
Records (structs)

1. Define the C++ struct data type and describe why it is useful in programming.

Discuss how previous programming examples and projects that used parallel
Teaching
arrays or vectors might be simplified by using a struct to hold related
Tip
information.

2. Examine the syntax of a C++ struct.

3. Using the examples in this section, explain how to define a struct type and then
declare variables of that type.

Accessing struct Members

1. Explain how to access the members of a struct using the C++ member access
operator.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-3

2. Use the code snippets in this section to illustrate how to assign values to struct
members.

Mention that the struct and class data types both use the member access
operator. Spend a few minutes discussing the history of the struct data type
and how it relates to C++ classes and object-oriented programming. Note that the
struct is a precursor to the class data type. Explain that the struct was
introduced in C to provide the ability to group heterogeneous data members
together and, for the purposes of this chapter, is used in that manner as well.
Teaching However, in C++, a struct has the same ability as a class to group data and
Tip
operations into one data type. In fact, a struct in C++ is interchangeable with
a class, with a couple of exceptions. By default, access to a struct from
outside the struct is public, whereas access to a class from outside the
class is private by default. The importance of this will be discussed later in the
text. Memory management is also handled differently for structs and
classes.

Quick Quiz 1
1. True or False: A struct is typically a homogenous data structure.
Answer: False

2. The components of a struct are called the ____________________ of the struct.

Answer: members

3. A struct statement ends with a(n) ____________________.

Answer: semicolon

4. True or False: A struct is typically defined before the definitions of all the functions
in a program.
Answer: True

Assignment

1. Explain that the values of one struct variable are copied into another struct
variable of the same type using one assignment statement. Note that this is equivalent to
assigning each member variable individually.

Note how memory is handled in assignment operations involving struct

Teaching
variables of the same type; namely, that the values of the members of one
Tip
struct are copied into the member variables of the other struct.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-4

Comparison (Relational Operators)

1. Emphasize that no relational aggregate operations are allowed on structs. Instead,

comparisons must be made member-wise, similar to an array.

Ask your students why they think assignment operations are permitted on
Teaching
struct types, but not relational operations. Discuss the issue of determining
Tip
how to compare a data type that consists of other varying data types.

Input/Output

1. Note that unlike an array, aggregate input and output operations are not allowed on
structs.

Mention that the stream and the relational operators can be overloaded to provide
Teaching
the proper functionality for a struct type and, in fact, that this is a standard
Tip
technique used by C++ programmers.

struct Variables and Functions

1. Emphasize that a C++ struct may be passed as a parameter by value or by reference,

and it can also be returned from a function.

2. Illustrate parameter passing with structs using the code snippets in this section.

Arrays versus structs

1. Using Table 9-1, discuss the similarities and differences between structs and arrays.

Spend a few minutes comparing the aggregate operations that are allowed on
Teaching structs and arrays. What might account for the differences? Use your previous
Tip exposition on the history of structs and memory management to facilitate this
discussion.

Arrays in structs

1. Explain how to include an array as a member of a struct.

2. Using Figure 9-5, discuss situations in which creating a struct type with an array as a
member might be useful. In particular, discuss its usefulness in applications such as the
sequential search algorithm.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-5

Ask your students to think of other applications in which using an array as a

member of a struct might be useful. For example, are there applications in
Teaching
which parameter passing might be reduced by using struct members in
Tip
conjunction with arrays? Also, are there other data members that would be useful
to include in the listType struct presented in this section?

3. Discuss situations in which a struct should be passed by reference rather than by

value. Use the sequential search function presented in this section as an example.

structs in Arrays

1. Discuss how structs can be used as array elements to organize and process data
efficiently.

2. Examine the employee record in this section as an example of using an array of

structs. Discuss the code for the struct as well as the array processing code. Use
Figure 9-7 to clarify the code.

Emphasize that using a structured data type, such as a struct or class, as the
Teaching element type of an array is a common technique. Using the vector class as an
Tip example, reiterate that object-oriented languages typically have containers such
as list or array types that in turn store objects of any type.

structs within a struct

1. Discuss how structs can be nested within other structs as a means of organizing
related data.

2. Using the employee record in Figure 9-8, illustrate how to reorganize a large amount of
related information with nested structs.

3. Encourage your students to step through the “Sales Data Analysis” Programming
Example at the end of the chapter to consolidate the concepts discussed in this chapter.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-6

Quick Quiz 2
1. What types of aggregate operations are allowed on structs?
Answer: assignment

2. Can struct variables be passed as parameters to functions? If so, how?

Answer: struct variables can be passed as parameters either by value or by reference.

3. True or False: A variable of type struct may not contain another struct.
Answer: False

4. True or False: A variable of type struct may contain an array.

Answer: True

Class Discussion Topics

1. With the advent of object-oriented programming, is it ever necessary to use C-type
structs rather than classes? If so, when? What are the advantages or disadvantages of
each approach?

2. Discuss how the object-oriented concept of reusability relates to structs, structs

within arrays, arrays within structs, and structs within structs. Ask students to
think of some applications in which defining these data types for later use would be
beneficial.

Additional Projects
1. In Chapter 8, you were asked to write a program that keeps track of important birthdays.
Modify this program to store one person’s birthday information in a struct data type.
The struct should consist of two other structs: one struct to hold the person’s
first name and last name, and another to hold the date (day, month, and year). Consider
including other information as well, such as a vector of strings with a list of possible
gift ideas.

2. In Chapter 8, you were asked to write a program that listed all the capitals for countries
in a specific region of the world. Modify this program to use an array of structs to
store this information. The struct should include the capital, the country, and the
continent. You might include additional information as well, such as the languages
spoken in each capital.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-7

Additional Resources
1. Data Structures:
www.cplusplus.com/doc/tutorial/structures.html

2. struct (C++):
http://msdn2.microsoft.com/en-us/library/64973255.aspx

3. Classes, Structures, and Unions:

http://msdn2.microsoft.com/en-us/library/4a1hcx0y.aspx

Key Terms
 Member access operator: the dot (.) placed between the struct and the name of one
of its members; used to access members of a struct
 struct: a collection of heterogeneous components in which the components are
accessed by the variable name of the struct, the member access operator, and the
variable name of the component
Another Random Scribd Document
with Unrelated Content
Kingsborough,[826] Sahagun,[827] Prescott,[828] Schoolcraft,[829] Squiers,
[830]
Adair,[831] and others.[832]
32. Prof. Short adds his testimony to the evidence of the aboriginal
inhabitants of America being of "Old World origin," but admits his
inability to determine when or whence they came to this continent.
[833]
Waterman, before cited, says: "This people could not have been
created in Africa, for its inhabitants were widely dissimilar from those
of America; nor in Europe, which was without a native people
agreeing at all with American races; then to Asia alone could they
look for the origin of the Americans."[834]
33. It has been demonstrated that the aboriginal tribes were
accustomed to practice under certain conditions the rites of
circumcision,[835] baptism, and animal sacrifice.[836] Herrera, a
Spanish writer of three centuries ago, states that among the
primitive inhabitants of Yucatan baptism was known by a name that
meant to be born again.[837]
34. But it is not alone in the matter of custom and tradition relating
to pre-Christian times that so marked a resemblance is found
between the peoples of the old and the new world. Many traditions
and some records, telling of the pre-destined Christ and His atoning
death, were current among the native races of this continent long
prior to the advent of Christian discoverers in recent centuries.
Indeed, when the Spaniards first invaded Mexico, their Catholic
priests found a native knowledge of Christ and the Godhead, so
closely corresponding with the doctrines of orthodox Christianity,
that they, in their inability to account for the same, invented the
theory that Satan had planted among the natives of the country an
imitation gospel for the purpose of deluding the people. A rival
theory held that Thomas, the apostle, had visited the western
continent, and had taught the gospel of Christ.[838]
35. Lord Kingsborough, in his comprehensive and standard work,
refers to a manuscript by Las Casas the Spanish Bishop of Chiapa,
which writing is preserved in the convent of St. Dominic; in this the
Bishop states that a very accurate knowledge of the Godhead was
found to exist among the natives of Yucatan. One of the bishop's
emissaries wrote that "he had met with a principal lord, who
informed him that they believed in God, who resided in heaven, even
the Father, the Son, and the Holy Spirit. The Father was named
Yeona, the Son Bahab, who was born of a virgin, named Chibirias,
and that the Holy Spirit was called Euach. Bahab, the Son, they said,
was put to death by Eupuro, who scourged Him, and put on His
head a crown of thorns, and placed Him with His arms stretched
upon a beam of wood; and that, on the third day, He came to life,
and ascended into heaven, where He is with the Father; that
immediately after, the Euach. came as a merchant, bringing precious
merchandise, filling those who would with gifts and graces,
abundant and divine."[839]
36. Rosales affirms a tradition among the Chileans to the effect that
their forefathers were visited by a wonderful personage, full of grace
and power, who wrought many miracles among them, and taught
them of the Creator who dwelt in heaven in the midst of glorified
hosts.[840] Prescott refers to the symbol of the cross which was
found, by the Catholics who accompanied Cortez, to be common
among the natives of Mexico and Central America. In addition to this
sign of a belief in Christ, a ceremony akin to that of the Lord's
Supper was witnessed with astonishment by the invaders. The Aztec
priests were seen to prepare a cake of flour, mixed with blood, which
they consecrated and distributed among the people, who, as they
ate, "showed signs of humiliation and sorrow, declaring it was the
flesh of Deity."[841]
37. The Mexicans recognize a Deity in Quetzalcoatl, the traditional
account of whose life and death is closely akin to our history of the
Christ, so that, says President John Taylor, "we can come to no other
conclusion than that Quetzalcoatl and Christ are the same being."[842]
Lord Kingsborough speaks of a painting of Quetzalcoatl, "in the
attitude of a person crucified, with the impression of nails in his
hands and feet, but not actually upon the cross." The same authority
further says: "The seventy-third plate of the Borgian MS. is the most
remarkable of all, for Quetzalcoatl is not only represented there as
crucified upon a cross of Greek form, but his burial and descent into
hell are also depicted in a very curious manner." And again:—"The
Mexicans believe that Quetzalcoatl took human nature upon him,
partaking of all the infirmities of man, and was not exempt from
sorrow, pain, or death, which he suffered voluntarily to atone for the
sins of man."[843]
38. The source of this knowledge of Christ and the Godhead, to
account for which gave such trouble to the Catholic invaders and
caused them to resort to extreme and unfounded theory, is plainly
apparent to the student of the Book of Mormon. We learn from that
sacred scripture, that the progenitors of the native American races,
for centuries prior to the time of Christ's birth, lived in the light of
direct revelation, which, coming to them through their authorized
prophets, showed the purposes of God respecting the redemption of
mankind; and, moreover, that the risen Redeemer ministered unto
them in person, and established His Church among them with all its
essential ordinances. The people have fallen into a state of spiritual
degeneracy; many of their traditions are sadly distorted, and
disfigured by admixture of superstition and human invention; yet the
origin of their knowledge is plainly authentic.
39. IV. Concerning the Common Origin of the Native Races
on this Continent.—That the many tribes and nations among the
Indians and other "native races" of America are of common
parentage is very generally admitted; the conclusion is based on the
evident close relationship in their languages, traditions, and
customs. "Mr. Lewis H. Morgan finds evidence that the American
aborigines had a common origin in what he calls 'their system of
consanguinity and affinity.' He says, 'The Indian nations from the
Atlantic to the Rocky Mountains, and from the Arctic sea to the Gulf
of Mexico, with the exception of the Esquimaux, have the same
system. It is elaborate and complicated in its general form and
details; and, while deviations from uniformity occur in the systems of
different stocks, the radical features are in the main constant. This
identity in the essential characteristics of a system so remarkable
tends to show that it must have been transmitted with the blood to
each stock from a common original source. It affords the strongest
evidence yet obtained of unity in origin of the Indian nations within
the regions defined.'"[844]
40. Baldwin further quotes Bradford's summary of conclusions
regarding the origin and characteristics of the ancient Americans,
amongst which we read:—"That they were all of the same origin,
branches of the same race, and possessed of similar customs and
institutions."[845] Adair writes:—"All the various nations of Indians
seem to be of one descent;" and in support of this conclusion he
presents abundant evidence of similarity of language, habits, and
customs, religious ceremonies, modes of administering justice, etc.
[846]

41. Written Language of the Ancient Americans.—To these

secular, or extra-scriptural, evidences of the authenticity of the Book
of Mormon may be added the agreement of the record with recent
discoveries regarding the written language of these ancient peoples.
The prophet Nephi states that he made his record on the plates in
"the language of the Egyptians,"[847] and we are further told that the
brazen plates of Laban were inscribed in the same.[848] Mormon, who
abridged the voluminous writings of his predecessors, and prepared
the plates from which the modern translation was made, employed
also the Egyptian characters. His son Moroni, who completed the
record, declares this fact; but, recognizing a difference between the
writing of his day and that on the earlier plates, he attributed the
change to the natural mutation through time, and speaks of his own
record and that of his father, Mormon, as being written in the
"reformed Egyptian."[849]
42. Now consider the testimony of Dr. Le Plongeon, announcing his
discovery of a sacred alphabet among the Mayas of Central America,
which he declares to be practically identical with the Egyptian
alphabet. He states that the structure of the Maya sacred language
closely resembles that of the Egyptians; and he boldly proclaims his
conviction that the two nations derived their written language from
the same source.[850] Another authority says:—"The eye of the
antiquarian cannot fail to be both attracted and fixed by evidence of
the existence of two great branches of the hieroglyphical language,
—both having striking affinities with the Egyptian, and yet
distinguished from it by characteristics perfectly American."[851]
43. But the Egyptian is not the only eastern language found to be
represented in the relics of American antiquities; the Hebrew occurs
in this connection with at least equal significance. That the Hebrew
tongue should have been used by Lehi's descendants is most
natural, inasmuch as they were of the House of Israel, transferred to
the western continent directly from Jerusalem. That the ability to
read and write in that language continued with the Nephites until
the time of their extinction is evident from Moroni's statement
regarding the language used on the plates of Mormon:—"And now
behold, we have written this record according to our knowledge, in
the characters which are called among us the reformed Egyptian
being handed down and altered by us according to our manner of
speech. And if our plates had been sufficiently large, we should have
written in Hebrew; but the Hebrew hath been altered by us also."[852]
44. The following instances are taken from an instructive array of
such, brought together by Elder George Reynolds.[853] Several of the
early Spanish writers claim that the natives of some portions of the
land were found speaking a corrupt Hebrew. "Las Casas so affirms
with regard to the inhabitants of the island of Hayti. Lafitu wrote a
history wherein he maintained that the Caribbee language was
radically Hebrew. Isaac Nasci, a learned Jew of Surinam, says of the
language of the people of Guiana, that all their substantives are
Hebrew." Spanish historians record the early discovery of Hebrew
characters on the western continent. "Malvenda says that the natives
of St. Michael had tombstones, which the Spaniards digged up, with
several ancient Hebrew inscriptions upon them."
45. In all such writings, the characters and the language are allied
to the most ancient form of Hebrew, and show none of the vowel
signs and terminal letters which were introduced into the Hebrew of
the eastern continent after the return of the Jews from the
Babylonian captivity. This is consistent with the fact that Lehi and his
people left Jerusalem shortly before the captivity, and therefore prior
to the introduction of the changes in the written language.[854]
46. Another Test.—Let not the reader of the Book of Mormon
content himself with such evidences as have been cited concerning
the Divine authenticity of this reputed scripture. There is promised a
surer and a more effectual means of ascertaining the truth or falsity
of this marvelous volume. Like other scriptures, the Book of Mormon
is to be comprehended through the spirit of the scriptures, and this
is obtainable only as a gift from God. But this gift, priceless though it
be, is promised unto all who would seek for it. Then to all let us
commend the counsel of the last writer in the volume, Moroni, the
solitary scribe who sealed the book, afterward the angel of the
record who brought it forth:—"And when ye shall receive these
things, I would exhort you that ye would ask God, the Eternal Father,
in the name of Christ, if these things are not true; and if ye shall ask
with a sincere heart, with real intent, having faith in Christ, he will
manifest the truth of it unto you, by the power of the Holy Ghost;
and by the power of the Holy Ghost ye may know the truth of all
things."[855]

NOTES.
1. Diversity of Literary Style in the Book of Mormon.
—"There is a marked difference in the literary style of Nephi and
some of the other earlier prophets from that of Mormon and
Moroni. Mormon and his son are more direct and take fewer
words to express their ideas than did the earlier writers; at least
their manner is, to most readers, the more pleasing. Amos, the
son of Jacob, has also a style peculiar to himself. There is
another noticeable fact that when original records or discourses,
such as the record of Limhi, the sermons of Alma, Amulek, etc.,
the epistles of Helaman, and others, are introduced into
Mormon's abridgment, words and expressions are used that
appear nowhere else in the Book of Mormon. This diversity of
style, expression, and wording is a very pleasing incidental
testimony to the truth of the claim made for the Book of
Mormon,—that it is a compilation of the work of many
writers."—From Lectures on the Book of Mormon, by Elder
George Reynolds.
2. Mexican Date of the Deluge.—In speaking of the time of
the Deluge as given by the Mexican author, Ixtilxochitl, Elder
George Reynolds says:—"There is a remarkable agreement
between this writer's statements and the Book of Genesis. The
time from the Fall to the Flood only differs sixty, possibly only
five years, if the following statement in the Book of Doctrine
and Covenants (cvii, 49) regarding Enoch lengthens the
chronology: "And he saw the Lord, and he walked with him, and
was before his face continually; and he walked with God 365
years, making him 430 years old when he was translated." The
same statement is made in the Pearl of Great Price, Moses vii,
67.—From lecture on External Evidences of the Book of Mormon,
by Elder George Reynolds.
3. Ancient Civilization in America.—"That a civilization once
flourished in these regions [Central America and Mexico] much
higher than any the Spanish conquerors found upon their
arrival, there can be no doubt. By far the most important work
that has been done among the remains of the old Maya
civilization has been carried on by the Peabody Museum of
Harvard College, through a series of expeditions it has sent to
the buried city now called Copan, in Spanish Honduras. In a
beautiful valley near the borderland of Guatemala, surrounded
by steep mountains and watered by a winding river, the hoary
city lies wrapped in the sleep of ages. The ruins at Copan,
although in a more advanced state of destruction than those of
the Maya cities of Yucatan, have a general similarity to the latter
in the design of the buildings, and in the sculptures, while the
characters in the inscriptions are essentially the same. It would
seem, therefore, that Copan was a city of the Mayas; but if so it
must have been one of their most ancient settlements, fallen
into decay long before the cities of Yucatan reached their prime.
The Maya civilization was totally distinct from the Aztec or
Mexican; it was an older and also a much higher civilization."—
Henry C. Walsh, in article, Copan—a City of the Dead, Harper's
Weekly, October, 1897.
Baldwin in his valuable work "Ancient America" incorporates the
conclusions announced by Bradford in regard to the ancient
occupants of North America, as follows:—
"That they were all of the same origin, branches of the same
race, and possessed of similar customs and institutions.
"That they were populous, and occupied a great extent of
territory.
"That they had arrived at a considerable degree of civilization,
were associated in large communities, and lived in extensive
cities.
"That they possessed the use of many of the metals, such as
lead, copper, gold, and silver, and probably the art of working in
them.
"That they sculptured in stone, and sometimes used that
material in the construction of their edifices.
"That they had the knowledge of the arch of receding steps; of
the art of pottery, producing urns and utensils formed with
taste, and constructed upon the principles of chemical
composition; and the art of brick-making.
"That they worked the salt springs, and manufactured salt.
"That they were an agricultural people, living under the
influence and protection of regular forms of governments.
"That they possessed a decided system of religion, and a
mythology connected with astronomy, which, with its sister
science, geometry, was in the hands of the priesthood.
"That they were skilled in the art of fortification.
"That the epoch of their original settlement in the United States
is of great antiquity; and that the only indications of their origin
to be gathered from the locality of their ruined monuments,
point toward Mexico."—Baldwin, Ancient America, p. 56.
4. American Traditions concerning the Deluge.—"Don
Francisco Munoz de la Vega, the Bishop of that diocese
(Chiapas), certifies in the prologue to his 'Diocesan
Constitutions,' declaring that an ancient manuscript of the
primitive Indians of that province, who had learned the art of
writing, was in his record office, who retained the constant
tradition that the father and founder of their nation was named
Teponahuale, which signifies lord of the hollow piece of wood;
and that he was present at the building of the Great Wall, for so
they named the Tower of Babel; and beheld with his own eyes
the confusion of language; after which event, God, the Creator,
commanded him to come to these extensive regions, and to
divide them amongst mankind."—Lord Kingsborough, Mexican
Antiquities, vol. viii, p. 25.
"It is found in the histories of the Toltecs that this age and first
world, as they call it, lasted 1,716 years: that men were
destroyed by tremendous rains and lightnings from the sky, and
even all the land, without the exception of anything, and the
highest mountains, were covered up and submerged in water
fifteen cubits (caxtolmolatli); and here they added other fables
of how men came to multiply from the few who escaped from
this destruction in a 'toptlipetlocali;' that this word nearly
signifies a close chest; and how, after men had multiplied, they
erected a very high 'zacuali,' which is to-day a tower of great
height, in order to take refuge in it should the second world
(age) be destroyed. Presently their languages were confused,
and, not being able to understand each other, they went to
different parts of the earth."—The same, vol. ix, p. 321.
"The most important among the American traditions are the
Mexican, for they appear to have been definitely fixed by
symbolic and mnemonic paintings before any contact with
Europeans. According to these documents, the Noah of the
Mexican cataclysm was Coxcox, called by certain people
Teocipactli or Tezpi. He had saved himself, together with his wife
Xochiquetzal, in a bark, or, according to other traditions, on a
raft made of cypress-wood (Cypressus disticha). Paintings
retracing the deluge of Coxcox have been discovered among the
Aztecs, Miztecs, Zapotecs, Tlascaltecs, and Mechoacaneses. The
tradition of the latter is still more strikingly in conformity with
the story as we have it in Genesis, and in Chaldean sources. It
tells how Tezpi embarked in a spacious vessel with his wife, his
children, and several animals, and grain, whose preservation
was essential to the subsistence of the human race. When the
great god Tezcatlipoca decreed that the waters should retire,
Tezpi sent a vulture from the bark. The bird, feeding on the
carcases with which the earth was laden, did not return. Tezpi
sent out other birds, of which the humming bird only came
back, with a leafy branch in its beak. Then Tezpi, seeing that the
country began to vegetate, left his bark on the mountain of
Colhuacan."—Donnelly's Atlantis, p. 99.
The tradition of a Deluge "was the received notion, under some
form or other, of the most civilized people in the Old World, and
of the barbarians of the New. The Aztecs combined with this
some particular circumstances of a more arbitrary character,
resembling the accounts of the east. They believed that two
persons survived the Deluge, a man named Coxcox and his
wife. Their heads are represented in ancient painting, together
with a boat floating on the waters at the foot of a mountain. A
dove is also depicted, with a hieroglyphical emblem of language
in his mouth, which he is distributing to the children of Coxcox,
who were born dumb. The neighboring people of Michoacan,
inhabiting the same high plains of the Andes, had a still further
tradition, that the boat in which Tegpi, their Noah, escaped, was
filled with various kinds of animals and birds. After some time a
vulture was sent out from it, but remained feeding on the dead
bodies of the giants which had been left on the earth as the
waters subsided. The little humming bird, huitzitzilin, was then
sent forth, and returned with a twig in his mouth. The
coincidence of both these accounts with the Hebrew and
Chaldean narratives is obvious."—Prescott, Conquest of Mexico,
pp. 463-64.
5. Mexican Tradition concerning the Savior.—"The story of
the life of the Mexican divinity, Quetzalcoatl, closely resembles
that of the Savior; so closely, indeed, that we can come to no
other conclusion than that Quetzalcoatl and Christ are the same
being. But the history of the former has been handed down to
us through an impure Lamanitish source, which has sadly
disfigured and perverted the original incidents and teachings of
the Savior's life and ministry. Regarding this god, Humboldt
writes, 'How truly surprising is it to find that the Mexicans, who
seem to have been unacquainted with the doctrine of the
migration of the soul and the Metempsychosis should have
believed in the incarnation of the only Son of the supreme God,
Tomacateuctli. For Mexican mythology, speaking of no other Son
of God except Quetzalcoatl, who was born of Chimelman, the
virgin of Tula (without man), by His breath alone, by which may
be signified His word or will, when it was announced to
Chimelman, by the celestial messenger whom He despatched to
inform her that she should conceive a son, it must be presumed
this was Quetzalcoatl, who was the only son. Other authors
might be adduced to show that the Mexicans believe that this
Quetzalcoatl was both God and man; that He had, previously to
His incarnation, existed from eternity, and that He had been the
Creator both of the world and man; and that He had descended
to reform the world by endurance, and being King of Tula, was
crucified for the sins of mankind, etc., as is plainly declared in
the tradition of Yucatan, and mysteriously represented in the
Mexican paintings.'"—Pres. John Taylor, Mediation and
Atonement, p. 201.
7. Survival of the Hebrew Language among American
Tribes.—"It is claimed that such survivals are numerous in the
religious songs and ceremonies of many of the tribes. A number
of writers who visited or resided among the tribes of the
northern continent, assert that the words Yehovah, Yah, Ale,
and Hallelujah, could be distinctly heard in these exercises. Laet
and Escarbotus assure us that they often heard the South
American Indians repeat the sacred word Hallelujah."—Elder
George Reynolds, The Language of the Book of Mormon.
8. "The Origin of the Pre-Columbian Civilization of
America."—Under this title an instructive article by G. Elliot
Smith appeared in Science vol. xliv, pp. 190-195 (August 11,
1916). As to the interest accorded to the subject, the author
says: "In the whole range of ethnological discussion perhaps no
theme has evoked livelier controversies and excited more
widespread interest than the problems involved in the mysteries
of the wonderful civilization that revealed itself to the
astonished Spaniards on their first arrival in America.
"During the last century, which can be regarded as covering the
whole period of scientific investigation in anthropology, the
opinions of those who have devoted attention to such inquiries
have undergone the strangest fluctuations. If one delves into
the anthropological journals of forty or fifty years ago they will
be found to abound in careful studies on the part of many of the
leading ethnologists of the time, demonstrating, apparently in a
convincing and unquestionable manner, the spread of curious
customs or beliefs from the Old World to the New." The writer
decries the fallacy of assuming that similarities in customs and
culture of widely separated peoples can be explained on any
other basis than that of a common origin, and proceeds as
follows: "Why then, it will be asked, in the face of the
overwhelming mass of definite and well-authenticated evidence
clearly pointing to the sources in the Old World from which
American civilization sprung, do so many ethnologists refuse to
accept the clear and obvious meaning of the facts and resort to
such childish subterfuges as I have mentioned? Putting aside
the influence of Darwin's work, the misunderstanding of which,
as Huxley remarked, 'led shallow persons to talk nonsense in
the name of anthropological science,' the main factor in blinding
so many investigators to appreciate the significance of the data
they themselves so laboriously collect results from a defect
incidental to the nature of their researches.... The failure to
recognize the fact, recently demonstrated so convincingly by Dr.
Rivers, that useful arts are often lost is another, and perhaps the
chief, difficulty that has stood in the way of an adequate
appreciation of the history of the spread of civilization." Dr.
Smith presents an impressive array of evidence pointing to the
Old World and specifically to Egypt, as the source of many of
the customs by which the American aborigines are
distinguished. The article is accompanied by a map showing
probable routes of travel from the Old World to the New, and
two landing places on the west coast, one in Mexico and
another near the boundary common to Peru and Chile, from
which places the immigrants spread.
 LECTURE XVI.
REVELATION, PAST, PRESENT, AND FUTURE.
Article 9.—We believe all that God has revealed, all that He
does now reveal; and we believe that He will yet reveal many
great and important things pertaining to the kingdom of God.

1. What is Revelation?—In a theological sense, the term

revelation signifies the making known of Divine truth by
communication from the heavens. The Greek—apocalypsis, which in
meaning closely corresponds with our word revelation, expresses an
uncovering, or a disclosure of that which had been wholly or in part
hidden,—the drawing aside of a veil. An Anglicized form of the Greek
term—Apocalypse—is sometimes used to designate the particular
Revelation given to John upon the Isle of Patmos, the record of
which forms the last book of the New Testament as at present
compiled. Divine revelation, as illustrated by numerous examples in
scripture, may consist of disclosures or declarations concerning the
attributes of Deity, or of an expression of the Divine will regarding
the affairs of men.
2. The word inspiration is sometimes invested with a signification
almost identical with that of revelation, though by its origin and early
usage it possessed a distinctive meaning. To inspire is literally to
animate with the spirit; a man is inspired when under the influence
of a power other than his own. Divine inspiration may be regarded
as a lower or less comprehensive manifestation of the heavenly
influence upon man than is shown in revelation. The difference
therefore is rather one of degree than of kind. By neither of these
directing processes does the Lord deprive the human subject of
agency or individuality;[856] as is proved by the marked peculiarities
of style and method characterizing the several books of holy writ.
Yet, in the giving of revelation, a more direct influence is exercised
upon the human recipient of the God-given message than is the case
under the lesser, though no less truly Divine, effect of inspiration.
3. The directness and plainness with which God may communicate
with man is dependent upon the purity and general fitness of the
person. One may be susceptible to inspiration in its lower and
simpler phases only; another may be so thoroughly responsive to
this power as to be capable of receiving direct revelation; and this
higher influence again may manifest itself in varying degrees, and
with a greater or lesser shrouding of the Divine personality. Consider
the Lord's words to Aaron and Miriam, who had been guilty of
disrespect toward Moses the chosen revelator:—"And the Lord came
down in the pillar of the cloud, and stood in the door of the
tabernacle, and called Aaron and Miriam: and they both came forth.
And He said, Hear now my words: If there be a prophet among you,
I the Lord will make myself known unto him in a vision, and will
speak unto him in a dream. My servant Moses is not so, who is
faithful in all mine house. With him will I speak mouth to mouth,
even apparently, and not in dark speeches; and the similitude of the
Lord shall he behold."[857]
4. We have seen that among the most conclusive proofs of the
existence of a Supreme Being is that afforded by direct revelation
from God Himself; and that some knowledge of the attributes and
personality of God is essential to any rational exercise of faith in
Him. We can but imperfectly respect an authority whose very
existence is a matter of uncertainty and conjecture with us;
therefore, if we are to implicitly trust and truly love our Creator, we
must know something of Him. Though the veil of mortality, with all
its thick obscurity, may shut the light of the Divine presence from the
sinful heart, that separating curtain may be drawn aside and the
heavenly light may shine into the righteous soul. By the listening ear,
attuned to the celestial music, the voice of God has been heard,
declaring His personality and will; to the eye that is freed from the
motes and beams of sin, single in its search after truth, the hand of
God has been made visible; within the soul properly purified by
devotion and humility, the mind of God has been revealed.
5. Revelation is God's Means of Communication.—We have no
record of a period of time during which an authorized minister of
Christ has dwelt on earth, when the Lord did not make known to
that servant the Divine will concerning the people. As has been
shown, no man can take upon himself, by his own act alone, the
honor and dignity of the ministry. To become an authorized minister
of the Gospel, "a man must be called of God, by prophecy, and by
the laying on of hands, by those who are in authority," and "those in
authority" must have been similarly called. When thus
commissioned, the chosen one speaks by a power greater than his
own, in preaching the gospel and in administering the ordinances
thereof; he may verily become a prophet unto the people. The Lord
has consistently recognized and honored his servants so appointed.
He has magnified their office in proportion to their own worthiness,
making them living oracles of the Divine will. This has been true of
every dispensation of the work of God.
6. It is a privilege of the Holy Priesthood to commune with the
heavens, and to learn the immediate will of the Lord; this
communion may be effected through the medium of dreams and
visions, through the visitation of angels, or by the higher endowment
of face to face communication with the Lord.[858] The inspired
utterances of men who speak by the power of the Holy Ghost are
scripture unto the people.[859] In specific terms the promise has been
given that the Lord would recognize the medium of prophecy
through which to make His will and purposes known unto man:
—"Surely the Lord God will do nothing but he revealeth his secret
unto his servants the prophets."[860] Not all men may attain the
position of special revelators:—"The secret of the Lord is with them
that fear him, and he will show them his covenant."[861] Such men
are oracles of truth; privileged counselors, friends of God.[862]
7. Revelation in Ancient Times.—Unto Adam, the patriarch of the
race, to whom were committed the keys of the first dispensation,
God revealed His will and gave commandments.[863] While living in a
state of child-like innocence prior to the Fall, Adam had direct
communication with the Lord; then, through transgression the man
was driven from Eden; but he took with him some remembrance of
his former happy state, including a personal knowledge of the
existence and attributes of his Creator. While sweating under the
penalty fore-told and fulfilled upon him, tilling the earth in a struggle
for bread, he continued to call upon the Lord. As Adam and his wife,
Eve, prayed and toiled, "they heard the voice of the Lord from the
way towards the garden of Eden, speaking unto them; and they saw
him not, for they were shut out from his presence; and he gave unto
them commandments."[864]
8. The patriarchs who succeeded Adam were blessed with the gift of
revelation in varying degrees; Enoch, the seventh in the line of
descent, was particularly endowed. We learn from the Old Testament
that Enoch "walked with God," and that when he had reached the
age of 365 years "he was not, for God took him."[865] From the New
Testament we learn something more regarding his ministry;[866] and
the Pearl of Great Price gives us a fuller account of the Lord's
dealings with this chosen Seer.[867] Unto him were made known the
plan of redemption, and the prospective history of the race down to
the meridian of time, thence to the millennium and the final
judgment. Unto Noah, the Lord revealed His intentions regarding the
impending deluge; by this prophetic voice the people were warned
and urged to repent; disregarding it and rejecting the message, they
were destroyed in their iniquity. With Abraham, God's covenant was
established; unto him was revealed the course of the creative
events.[868] And this covenant was confirmed unto Isaac and Jacob.
9. Through revelation, God commissioned Moses to lead Israel from
bondage. From the burning bush on Horeb, the Lord declared to the
man thus chosen, "I am the God of thy father, the God of Abraham,
the God of Isaac, and the God of Jacob."[869] In all the troublous
scenes between Moses and Pharaoh, the Lord continued His
communications unto His servant, who appeared amidst the glory of
the Divine endowment, a veritable God unto the heathen king.[870]
And throughout the wearisome forty years' journeying in the
wilderness, the Lord ceased not to honor His chosen prophet. So
may we trace the line of revelators,—men who have stood, each in
his time, as the medium between God and the people, receiving
instruction from the source Divine, and transmitting it to the masses,
—from Moses to Joshua, and on through the Judges to David and
Solomon, thence to John, who was the immediate fore-runner of the
Messiah.
10. Christ Himself was a Revelator.—Notwithstanding His
personal authority, God though He had been and was, while the
Christ lived as a man among men, He declared His work to be that
of One greater than Himself, by whom He had been sent, and from
whom He received instructions. Note His words:—"For I have not
spoken of myself; but the Father which sent me, he gave me a
commandment, what I should say, and what I should speak. And I
know that his commandment is life everlasting: whatsoever I speak
therefore, even as the Father said unto me, so I speak."[871] Further:
"I can of mine own self do nothing: as I hear, I judge: and my
judgment is just; because I seek not mine own will, but the will of
the Father which hath sent me."[872] And again, "The words that I
speak unto you I speak not of myself: but the Father that dwelleth in
me, he doeth the works.... And as the Father gave me
commandment, even so do I."[873]
11. The Apostles likewise, left to bear the burden of the Church
after the departure of the Master, looked to heaven for guidance,
expected and received the word of revelation to direct them in their
exalted ministry. Paul writing to the Corinthians said:—"But God hath
revealed them [divine truths] unto us by his Spirit: for the Spirit
searcheth all things, yea, the deep things of God. For what man
knoweth the things of a man, save the spirit of man which is in him?
even so the things of God knoweth no man, but the Spirit of God.
Now we have received, not the spirit of the world, but the Spirit
which is of God; that we might know the things that are freely given
to us of God."[874]
12. John, also, declares that the book which is known specifically as
the Revelation was not written of his own wisdom, but that it is:
—"The Revelation of Jesus Christ, which God gave unto him, to shew
unto his servants things which must shortly come to pass; and he
sent and signified it by his angel unto his servant John."[875]
13. Continual Revelation Necessary.—The scriptures are
conclusive as to the fact that, from Adam to John the Revelator, God
directed the affairs of His people by personal communication
through chosen servants. As the written word—the record of
revelation previously given—grew with time, that became a law unto
the people; but in no period was that deemed sufficient. While the
revelations of the past have ever been indispensable as guides to
the people, showing forth, as they do, the plan and purpose of God's
dealings under particular conditions, they may not be universally and
directly applicable to the circumstances of succeeding times. Many of
the revealed laws are of general application to all men in all ages;
e.g., the commandments "Thou shalt not steal," "Thou shalt not kill,"
"Thou shalt not bear false witness," and other injunctions regarding
the duty of man toward his fellows, most of which are so plainly just
as to be approved by the human conscience, even without the direct
word of Divine command. Other laws may be equally general in
application, yet they derive their validity as Divine ordinances from
the fact that they have been authoritatively instituted as such; as
examples of this class, we may consider the requirements
concerning the sanctity of the Sabbath; the necessity of baptism as
a means of securing forgiveness of sins; the ordinances of
confirmation, the sacrament, etc. Revelations of yet another kind are
on record, such as have been given to meet the conditions of
particular times; these may be regarded as special, or circumstantial
revelations; e.g., the instructions to Noah regarding the building of
the ark and the warning of the people; the requirement made of
Abraham that he leave the land of his nativity and sojourn in a
strange country; the command to Moses, and through him to Israel,
relative to the exodus from Egypt; the revelations given to Lehi
directing the departure of his company from Jerusalem, their
journeying in the wilderness, the building of a ship, and their voyage
on the great waters to another hemisphere.
14. It is at once unreasonable, and directly contrary to our
conception of the unchangeable justice of God, to believe that He
will bless the Church in one dispensation with a present living
revelation of His will, and in another leave the Church, to which He
gives His name, to live as best it may according to the laws of a by-
gone age. True, through apostasy, the authority of the priesthood
may have been taken from the earth for a season, leaving the
people in a condition of darkness, with the windows of heaven shut
against them; but at such times, God has recognized no earthly
Church as His own, nor any prophet to declare with authority "Thus
saith the Lord."
15. In support of the doctrine that revelation specially adapted to
existing conditions is characteristic of God's dealings with His people,
we have the fact of laws having been ordained and subsequently
repealed, when a more advanced stage of the Divine plan had been
reached. Thus, the law of Moses[876] was strictly binding upon Israel
from the time of the exodus to that of Christ's ministry; but its
repeal was declared by the Savior Himself,[877] and a higher law than
that "of carnal commandments," which had been given "because of
transgression," was instituted in its stead.
16. From the scriptures cited, and from numerous other assurances
of holy writ, it is evident that continual revelation has ever been
characteristic of the living Church. It is equally plain that revelation is
essential to the existence of the Church in an organized state on the
earth. If to have authority to preach the Gospel, and administer in
the ordinances of the same, a man must be called of God, "by
prophecy"[878] it is evident that in the absence of direct revelation,
the Church would be left without authorized officers, and would, in
consequence, become extinct. The prophets and patriarchs of old,
the judges, the priests, and every authorized servant from Adam to
Malachi, were called by direct revelation manifested through the
special word of prophecy. This was true also of John the Baptist,[879]
of Christ Himself, and of the apostles,[880] and lesser officers[881] of
the Church, as long as an organization recognized of God remained
on the earth. Without the gift of continual revelation there can be no
authorized ministry on the earth; and without officers duly
commissioned there can be no Church of Christ.
17. Revelation is essential to the Church, not only for the proper
calling and ordination of its ministers, but also that the officers so
chosen may be guided in their ministrations:—to teach with authority
the doctrines of salvation; to admonish, to encourage, and if
necessary to reprove the people; and to declare unto them by
prophecy the purposes and will of God respecting the Church,
present and future. The promise of salvation is not limited by time,
place, or persons. So taught Peter on Pentecost day, assuring the
multitude of their eligibility to blessing:—"For the promise is unto
you," said he, "and to your children, and to all that are afar off, even
as many as the Lord our God shall call."[882] Salvation, with all the
gifts of God, was of old for Jew and Greek alike;[883] the same Lord
over all, rich unto those that call upon Him, without difference.[884]
18. Alleged Objections in Scripture.—The opponents of the
doctrine of continual revelation quote, with gross perversion of
meaning, certain scriptural passages to sustain their heresy; among
such scriptures are the following. The words of John with which he
approaches the conclusion of his book are these:—"For I testify unto
every man that heareth the words of the prophecy of this book, If
any man shall add unto these things, God shall add unto him the
plagues that are written in this book: And if any man shall take away
from the words of the book of this prophecy, God shall take away his
part out of the book of life, and out of the holy city, and from the
things which are written in this book."[885] To apply these sayings to
the Bible as it was afterward compiled is wholly unjustified, for
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