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这时，他从圣经纪事的年代开始，阐述摩门教的历史，他响亮的声音和有力的手势，使他的叙述更加生动，他叙述了当时在以色列的约瑟部落里，有一位摩门教先知，他如何把新教年史公布于世，他又如何把这新教年史传留给他儿子摩门；后来又经过了很多世纪，这本珍贵的年史又如何经小约瑟·史密斯之手从埃及文翻译出来。小约瑟·史密斯是弗蒙特州的一个司税官，1825年，人家才知道他是个神奇的先知，后来他又如何在一个金光四射的森林里遇见了天使，天使又如何把真主的年史交给了小约瑟·史密斯。 Several of the audience, not being much interested in the missionary's narrative, here left the car; but Elder Hitch, continuing his lecture, related how Smith, junior, with his father, two brothers, and a few disciples, founded the church of the "Latter Day Saints," which, adopted not only in America, but in England, Norway and Sweden, and Germany, counts many artisans, as well as men engaged in the liberal professions, among its members; how a colony was established in Ohio, a temple erected there at a cost of two hundred thousand dollars, and a town built at Kirkland; how Smith became an enterprising banker, and received from a simple mummy showman a papyrus scroll written by Abraham and several famous Egyptians. 这时，有些人对传教士这样追述历史不太感兴趣就离开这节车厢走了；但是维廉赫奇却仍在继续讲述着小史密斯如何跟他父亲和两个兄弟以及他的一些门徒创立摩门圣教，这个教派不仅在美洲有教徒，并且在英国，在斯堪的纳维亚，在德国也有。这些虔诚的教徒中有许多是手工业工人，也有许多是自由职业者，他又谈到如何在俄亥俄州建立了根据地；如何用二十万美元修建了一座教堂，如何在柯克兰建立了一座城市，后来史密斯又如何变成了一个出色的银行家，他又如何从一个木乃伊展览馆的看守者那里，得到一本亚伯拉罕和其他有名的埃及先人的手稿本圣书。 The Elder's story became somewhat wearisome, and his audience grew gradually less, until it was reduced to twenty passengers. But this did not disconcert the enthusiast, who proceeded with the story of Joseph Smith's bankruptcy in 1837, and how his ruined creditors gave him a coat of tar and feathers; his reappearance some years afterwards, more honourable and honoured than ever, at Independence, Missouri, the chief of a flourishing colony of three thousand disciples, and his pursuit thence by outraged Gentiles, and retirement into the Far West. 他的故事越讲越长，听的人也越来越少，现在全部只剩下不到二十个人了。但是这位长老并没有因听众稀少而难受。他依然罗里罗嗦地详细介绍下去：史密斯在1837年如何破产，那些被他拖垮了的股东如何把他身上涂满了沥青然后强迫他在羽毛上打滚；过了几年之后史密斯又如何东山再起，变得比过去更有名望，更有势力。他在密苏里州组成了一个独立教团，他当了这个朝气蓬勃的集团的领袖。那时，他的门徒少说也有三千，但是那些异教徒恨他，迫害他，使他不得不逃往美洲西部地方。 Ten hearers only were now left, among them honest Passepartout, who was listening with all his ears. Thus he learned that, after long persecutions, Smith reappeared in Illinois, and in 1839 founded a community at Nauvoo, on the Mississippi, numbering twenty-five thousand souls, of which he became mayor, chief justice, and general-in-chief; that he announced himself, in 1843, as a candidate for the Presidency of the United States; and that finally, being drawn into ambuscade at Carthage, he was thrown into prison, and assassinated by a band of men disguised in masks. 现在只剩下十位听众了。路路通就是其中的一位。这个老实的小伙子倒是一心一意地听着长老说教。这样接着听下去，他知道了史密斯经受了无数次的迫害之后，又如何在伊利诺斯州出现，并且在1839年如何在密西西比河沿岸建立了一个新城努窝拉贝尔。那里的居民总数增加到两万五千人；后来史密斯又如何作了市长，作了这个城市的最高法官和军队统帅；在1843年，他自己又如何提出参加竞选美利坚合众国总统；后来又如何在迦太基受人陷害被关进监狱，最后来了一帮蒙面人就把史密斯杀害了。 Passepartout was now the only person left in the car, and the Elder, looking him full in the face, reminded him that, two years after the assassination of Joseph Smith, the inspired prophet, Brigham Young, his successor, left Nauvoo for the banks of the Great Salt Lake, where, in the midst of that fertile region, directly on the route of the emigrants who crossed Utah on their way to California, the new colony, thanks to the polygamy practised by the Mormons, had flourished beyond expectations. 这时，路路通成了这个车厢里独一无二的听众了。维廉赫奇长老目不转睛地注视着他，想要用言语开导他信教。于是继续对他说：史密斯被害之后，又过了两年，他的继承人，受真主感召的先知小布里翰就离开了努窝拉贝尔，到这咸湖沿岸一带定居下来，这里是一片美丽的土地，周围也全是肥沃的良田，这里是许多移民穿过犹他州到加利福尼亚去的阳关大道。先知小布里翰就在这里建立了新的根据地；由于摩门教一夫多妻制的风俗影响，这个根据地就大大地发展起来了。 
“喏，事实就是如此，”维廉赫奇接着说，“美国国会为什么会仇恨我们，迫害我们，为什么合众国的士兵会来蹂躏我们犹他的土地，为什么我们的先知小布里翰会被他们蛮不讲理地关进了监狱，难道我们会在暴力面前屈服吗？决不会！他们把我们赶出了弗蒙特，赶出了伊利诺斯，赶出了俄亥俄，赶出了密苏里，赶出了犹他，但是我们还会找到一块不受约束的土地，我们还会在新的地方架起我们的帐篷……可是，你呢，我的虔诚的弟兄，”维廉赫奇长老虎视眈眈的目光直盯着他这位唯一的听众说，“你愿意也在我们摩门教的旗帜下面搭起你的帐篷吗？” "No!" replied Passepartout courageously, in his turn retiring from the car, and leaving the Elder to preach to vacancy. “我不干！”路路通很干脆地回答说，现在他也溜出来了，留下那位象中了魔似的传教士只好对着空椅子去说教。 During the lecture the train had been making good progress, and towards half-past twelve it reached the northwest border of the Great Salt Lake. Thence the passengers could observe the vast extent of this interior sea, which is also called the Dead Sea, and into which flows an American Jordan. It is a picturesque expanse, framed in lofty crags in large strata, encrusted with white salt-- a superb sheet of water, which was formerly of larger extent than now, its shores having encroached with the lapse of time, and thus at once reduced its breadth and increased its depth. 在举行布道会的这段时间中，火车一直在飞速前进。不到中午十二时半已经到达了大咸湖西北角。这里周围视野开阔，旅客可以尽情地观赏这个内陆海--大咸湖的全貌。大咸湖也叫“死海”，它和巴勒斯坦西南吸收着约旦河河水的死海（又名阿斯伐尔梯特）同名，这里也有一条美洲的约旦河，流入大咸湖。在这个美丽的大湖里有许多光怪陆离的礁石，礁石的底座宽大，上面厚厚地盖着一层雪白的海盐。一片辽阔无边的海面十分沉静。从前大咸湖的面积比现在大得多，随着岁月的增长沿岸陆地日益扩大，湖面逐渐缩小，然而，湖底却越变越深。 The Salt Lake, seventy miles long and thirty-five wide, is situated three miles eight hundred feet above the sea. Quite different from Lake Asphaltite, whose depression is twelve hundred feet below the sea, it contains considerable salt, and one quarter of the weight of its water is solid matter, its specific weight being 1,170, and, after being distilled, 1,000. Fishes are, of course, unable to live in it, and those which descend through the Jordan, the Weber, and other streams soon perish. 大咸湖的面积，长约七十多英里，宽三十五英里，海拔三千八百英尺，它和那个又名阿斯伐尔梯特的死海完全不同。那个亚洲西部的死海低于海面一千二百英尺。大咸湖的水含盐成分很大，固体的盐质占湖水的总重量四分之一。水和盐的合重是一千一百七十，其中水的重量是一千。所以在这样的湖水里鱼是无法生存的。凡是随着约旦河、威伯尔河以及其他河的流水流入大咸湖的鱼类，很快就会死去，但是，要说湖水含盐的密度大得连人也沉不下去，那是瞎扯。 The country around the lake was well cultivated, for the Mormons are mostly farmers; while ranches and pens for domesticated animals, fields of wheat, corn, and other cereals, luxuriant prairies, hedges of wild rose, clumps of acacias and milk-wort, would have been seen six months later. Now the ground was covered with a thin powdering of snow. 大咸湖的四周，都是精耕细作过的土地。因为摩门教的人都是从事农业劳动的能手。如果六个月以后到这个地方来，就会看到：很多饲养家畜的厂棚和牲口圈，长着麦子、玉米和高梁的田野和水草茂盛的牧场，还有，到处都是野玫瑰树形成的篱笆和一丛丛的皂角树、大戟树。但是现在，只见薄薄的一层白雪，覆盖着整个大地。 
下午两点钟，旅客们在奥格登下了火车。火车要到六点钟才继续前进。因此福克先生、艾娥达夫人和他们的同伴们就有时间顺着从车站分出去的一条铁路支线向城里走去，游览一下这座完全美国式的城市。这样一次游览只需要两小时就够了。这座城的建筑设计完全和其他的美国城市一样，整个城市象是一个方方正正的大棋盘，街道又直又长，街口的转角真是象维克多·雨果所形容的那样，都是“忧郁悲怆的街角”。这座城市的建筑师摆脱不了盎格鲁撒克逊人的建筑特点--追求“线条对称”。但是住在这个奇怪地方的人，在文化方面显然并没有达到象英国那样的高度。他们把一切建筑，不论城市、房屋和其他杂七杂八的东西统统都弄成了“四方块”。 The travellers, then, were promenading, at three o'clock, about the streets of the town built between the banks of the Jordan and the spurs of the Wahsatch Range. They saw few or no churches, but the prophet's mansion, the court-house, and the arsenal, blue-brick houses with verandas and porches, surrounded by gardens bordered with acacias, palms, and locusts. A clay and pebble wall, built in 1853, surrounded the town; and in the principal street were the market and several hotels adorned with pavilions. 下午三点钟，福克先生一行人在城里大街上漫步。这座城市建筑在约旦河岸和开始高低起伏的瓦萨奇山峦之间。这里教堂极少，有名的建筑物只有摩门先知祠、法院和兵工厂。此外，就是许多带着前檐和长廊的淡青色砖房，四周是花园，花园里长着皂角树、棕榈树和小红果树。城的四周围着一道1853年用粘土和碎石筑成的城墙。市场在城内一条主要的大街上，这条街上还有几家插着旗帜的旅馆。有名的咸湖饭店就是其中之一。 The place did not seem thickly populated. The streets were almost deserted, except in the vicinity of the temple, which they only reached after having traversed several quarters surrounded by palisades. There were many women, which was easily accounted for by the "peculiar institution" of the Mormons; but it must not be supposed that all the Mormons are polygamists. They are free to marry or not, as they please; but it is worth noting that it is mainly the female citizens of Utah who are anxious to marry, as, according to the Mormon religion, maiden ladies are not admitted to the possession of its highest joys. These poor creatures seemed to be neither well off nor happy. Some--the more well-to-do, no doubt-- wore short, open, black silk dresses, under a hood or modest shawl; others were habited in Indian fashion. 福克先生和他的同伴们发现这个城里的人口并不多。街上几乎是没有行人。但只有当他们穿过很多用栅栏围起来的城区之后，到达了摩门教堂所在的城区时才发现很多人，其中大多数是妇女，这表明了摩门教徒家庭组织一夫多妻制的特点。但不要以为每一个摩门教男人都有几个妻子。人们可以自由决定娶一个或几个妻子。但应当说明：犹他州的女公民们特别愿意结婚，因为按照当地的宗教规矩，摩门教的神是绝对不赐福给独身女子的。看样子这些女人生活既不舒服，也不幸福。她们中间有些人显然是最有钱人家的妇女，穿着黑色绸子的胸前敞开的短袖上衣，戴着很朴素的风兜或头巾，其他的妇女都只穿印第安人的服装。
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