After the middle of the last century we begin to find new signs of the belief. Charles Beatty, in his Journal of a two months' tour with a view of promoting religion among the frontier inhabitants of Pennsylvania (Lond., 1768), finds trace of the lost tribes among the Delawares, and repeats a story of the Indians long ago selling the same sacred book to the whites with which the missionaries in the end aimed to make them acquainted. Gerard de Brahm and Richard Peters, both familiar with the Southern Indians, found grounds for accepting the belief. The most elaborate statement drawn from this region is that of James Adair, who for forty years had been a trader among the Southern Indians. Jonathan Edwards in 1788 pointed out in the Hebrew some analogies to the native speech. Charles Crawford in 1799 undertook the proof. In 1816 Elias Boudinot, a man eminent in his day, contributed further arguments. Ethan Smith based his advocacy largely on the linguistic elements. A few years later an Englishman, Israel Worsley, worked over the material gathered by Boudinot and Smith, and added something. A prominent American Jew, M. M. Noah, published in 1837 an address on the subject which hardly added to the weight of testimony. . . . Since this book there has been no pressing of the question with any claims to consideration.11

11 The recognition of the theory in the Mormon bible is well known.