The Greatest Story Never Told
The Discovery and Translation of the Plates
Patrick S. McKay Sr.
I believe it is difficult and at times impossible to perfectly reconstruct the historical
record. The testimonies of the principal witnesses are occasionally contradictory, often
times written many years after the event, and at times sketchy. However, with the
proliferation of revisionist history and the easy access to authentic early Mormon
documents, it becomes obvious that the traditional understanding does not answer
many questions relative to the historical record. This paper is intended to convey the
story of the emergence of the Book of Mormon, not as a revisionist who would seek to
find reasons to dismiss the discovery and translation of the plates as irrational, nor as an
apologist who fails to examine any evidence that does not fit his pre-conceived idea of
the truth, limiting his study to only "official history". Regarding another subject
Apostle Paul Hanson made some comments in a letter to Israel A. Smith which echoes
my feelings:
"I am writing now, I hope to make clear how things look to me; not in the
spirit of controversy...It is the long range view that gives me great concern
rather than the immediate present. But a policy should be followed, now,
that will meet future as well as present need.1
The primary witness to these events is Joseph Smith himself. But Joseph's descriptions
are brief and general at best. At an 1831 conference in Ohio, Hyrum Smith requested that
Joseph furnish a firsthand account of the coming forth of the Book of Mormon. Joseph's
view as recorded in the minutes of that conference state: "It was not intended to tell the
world all the particulars of the coming forth of the Book of Mormon; it was not expedient
for him to relate these things."2
Joseph's reluctance is probably warranted due to the negative and oftentimes bitter
attacks on himself and the work as well as the inordinate interest some Saint's had shown
in seer stones.3 When Joseph wrote a letter to John Wentworth detailing the progress of
the latter day work, he described the angel visit and translation of the Book of Mormon as
1
Paul Hanson to Israel A. Smith, Hanson Papers, File box 1706, RLDS Archives.
Minutes of the General Conference, 25 Oct. 1831, cited in Far West Record p. 13.
3
Hiram Page had gotten into his possession a stone, by which he had obtained certain revelations contrary
to the order of the church. Many believed in these including the Whitmer's and Oliver Cowdery. See The
History of the Reorganized Church of Jesus Christ of Latter Day Saints Vol. 1:118. Section 43 of the
Doctrine and Covenants was given in February 1831 in response to those who had been influenced by a
Mrs. Hubble who was receiving revelations relative to the government of the church. See Times and
Seasons Vol. 5:384.
2
"through the medium of the Urim and Thummim...by the gift and power of God." 4 There
are several brief accounts where he refers to the "Urim and Thummim" and "Spectacles"
and the "power of God" in relation to the translation, but in none of these statements does
he provide detailed information.5
To understand what the Prophet meant in his repeated statements that the plates were
translated through the Urim and Thummin by the gift and power of God we need to
consider the other eye witness accounts that were more explicit and detailed in their
descriptions of the discovery of the plates and the method which Joseph used in the
translation process. There appear to have been seven scribes throughout the process;
Martin Harris, Emma Smith, her brother Reuben Hale, Samuel Smith, Oliver Cowdery
and brothers John and David Whitmer.6 Martin Harris served as the first of these seven
and his testimony is very specific regarding the translation. He was interviewed by
Edward Stevenson in 1870, who published this testimony in the Millennial Star:
"Martin Harris related an incident that occurred during the time that he
wrote that portion of the translation of the Book of Mormon which he was
favored to write direct from the mouth of the Prophet Joseph Smith. He
said that the Prophet possessed a seer stone, by which he was enabled to
translate as well as from the Urim and Thummin, and for convenience he
then used the seer stone."7
Emma was the next to serve as Joseph's scribe. Her efforts as a scribe were probably
very brief, interrupted by household responsibilities, and the pregnancy of her first child.
Unfortunately, on the fragments of the remaining original manuscript her handwriting
does not appear.8 She was interviewed in 1879 by her son, Joseph Smith III. This
testimony was subsequently published in the Saints' Herald:
"In writing for your father I frequently wrote day after day, often sitting at
the table close by him, he sitting with his face buried in his hat, with the
stone in it, and dictating hour after hour with nothing between us...The
plates often lay on the table without any attempt at concealment, wrapped
in a small linen table- cloth which I had given him to fold them in."9
4
Times and Seasons Vol. 3:707.
Elders Journal 1:43, Times and Seasons 3:707.
6
The Original Book of Mormon Manuscript, (Dean C. Jessee, BYU Studies, Spring 1970) 259-78.
7
Edward Stevenson, "One of the Three Witnesses," Millennial Star, Vol. 44:86-87.
8
David Whitmer stated that Emma also acted as a scribe for Joseph in his father's house following their
departure from Pennsylvania, see The Saint's Herald, (Plano, Ill.), March 1, 1882
9
The History of the Reorganized Church of Jesus Christ of Latter Day Saints Vol.3:358. William Smith,
younger brother of the Prophet supports this testimony of Emma: “The manner in which this [the
translation] was done was by looking into the Urim and Thummim, which was placed in a hat to exclude
the light, (the plates lying near by covered up), and reading off the translation, which appeared in the stone
by the power of God.” Smith, William Smith on Mormonism, 11-12 reproduced in Early Mormon
Documents, (Vogel, Signature Books, 1996) Vol. 1 497
5
2
While living in Nauvoo, Emma Smith received a letter from a sister Emma Pilgrim, the
wife of a pastor of an RLDS branch in Independence, Missouri, inquiring about the
translation of the Book of Mormon. In her response dated 27 March, 1870 Emma Smith
wrote:
"Now the first that my husband translated, was translated by the use of the
Urim and Thummim, and that was the part that Martin Harris lost, after that
he used a small stone, not exactly black, but was rather a dark color."10
After Martin Harris lost the 116 pages of manuscript, Joseph and Martin were both chastened
and Joseph lost the plates and his gift to translate for a season. Joseph recorded in his 1832
history:
"And it came to pass after much humility and affliction of soul, I obtained
them again when [the] Lord appeared unto a young man by the name of
Oliver Cowdery and shewed unto him the plates in a vision, also the truth
of the work, and what the Lord was about to do through me his unworthy
servant. Therefore, he was desirous to come and write for me and
translate"11
Oliver Cowdrey's arrival enabled the translation process to accelerate. Oliver wrote in
1834:
"These were days never to be forgotten-to sit under the sound of a
voice dictated by the inspiration of heaven ...Day after day I continued
uninterrupted to write from his mouth, as he translated with the Urim and
Thummim, or, as the Nephites would have said, 'Interpreters,' the history
or record, called 'The Book of Mormon'."12
Following Oliver's expulsion from the church, it is reported that he published a pamphlet
rehearsing his grounds for leaving the church. Its authenticity has never been proven. No
original copy exists; however, the testimony of the translation process seems to be in
harmony with previous accounts. It reads as follows:
"Still, although favored of God as a chosen witness to bear testimony to
the divine authority of the Book of Mormon, and honored of the Lord in
being permitted, without money and without price, to serve as scribe
during the translation of the Book of Mormon, I have sometimes had
seasons of skepticism, in which I did seriously wonder whether the
Prophet and I were men in our sober senses, when he would be
translating from plates, through the Urim and Thummim, and the plates
10
Emma Smith Bidamon to Emma Pilgrim, 27 March, 1870, Emma Smith Papers, RLDS Church LibraryArchives, Independence, Missouri. Published in The Return, (July 1894), Vol.4:2.
11
An American Prophet's Record-The Diaries and Journals of Joseph Smith, Edited by Scott H. Faulring,
Signature Books, Salt Lake City, Utah, 1989, p. 8.
12
Messenger and Advocate, October, 1834, Vol.1:14.
3
not be in sight at all."
"But I believed in the Seer and in the Seer Stone, and what the First Elder
announced as revelation from God, I accepted as such, and committed to
paper with a glad mind and happy heart and swift pen; for I believed him
to be the soul of honor and truth, a young man who would die before he
would lie."13
Shortly following Oliver's arrival in Harmony, Pennsylvania, the decision was made to
move to the Peter Whitmer Sr. home where the majority of the translation took place.
David Whitmer who was the most interviewed of the three witnesses of the Book of
Mormon, shared his characterization of the translation process:
"I will now give you a description of the manner in which the Book of
Mormon was translated. Joseph Smith would put the seer stone into a hat,
and in darkness the spiritual light would shine. A piece of something
resembling parchment would appear, and on that appeared the writing.
One character at a time would appear, and under it was the interpretation
in English. Brother Joseph would read off the English to Oliver Cowdery,
who was his principle scribe, and when it was written down and repeated
to Brother Joseph to see if it was correct, then it would disappear, and
another character with the interpretation would appear. Thus the Book of
Mormon was translated by the gift and power of God, and not by any
power of man."14
David reiterated this account numerous times over a period of several years, always
explaining the translation process in a similar and concordant fashion:
"Joseph did not see the plates in translation, but would hold the
interpreters to his eyes and cover his face with a hat excluding all light,
and before him would appear what seemed to be parchment on which
would appear the characters on a line at the top, and immediately below
would appear the translation in English."15
In 1881 David gave a detailed description of the seer stone. This account is similar to
his other testimonies; however, this is the only account which mentions two stones. This
may be a result of the interviewer multiplying the number of stones. Here David
describes the stone[s] as chocolate in color, similar to Emma's description of the seer
stone.16 Martin's description of the interpreters claimed that "the stones were white, like
13
Defense in a Rehearsal of My Grounds for Separating Myself from the Latter Day Saints, (Oliver
Cowdery, Norton, Ohio, 1839) see also Saints' Herald Vol. 54 (20 May, 1907) pp.229-230.
14
An Address to All Believers in Christ, David Whitmer, Richmond, Missouri 1887, p. 12.
15
Kansas City Journal, 5 June, 1881.
16
Emma Smith Bidamon to Emma Pilgrim, 27 March, 1870, Emma Smith Papers, RLDS Church Library Archives, Independence, Missouri. Published in The Return (15 July 1895) 4:2, Reproduced in Early
Mormon Documents, (Vogel, Signature Books 1996) Vol.1:532.
4
polished marble, with a few grey streaks."17 The following is David's account:
"I, as well as all my father's family, Smith's wife, Oliver Cowdery, and
Martin Harris were present during the translation. The translation was by
Smith, and the manner as follows: He had two small stones of chocolate
color, nearly egg shaped and perfectly smooth, but not transparent, called
interpreters, which were given him with the plates. He did not use the
plates in the translation, but would hold the interpreters to his eyes and
cover his face with a hat, excluding all light."18
Two years previous to this, Elder T.W. Smith visited with David Whitmer and placed
this interview in the Saint's Herald. Here is the substance of the interview related by T.W.
Smith: "He (David) also described the size and general appearance of the plates, and he
further said that he saw Joseph translate, by aid of the Urim and Thummim, time and
again"19 J. L. Traughber who was a personal friend of David and a member of the
Reorganized Church, read this article in the Saints' Herald and wrote a response which
was subsequently published in the November issue of that same year refuting the T.W.
Smith interview:
"With the sanction of David Whitmer, and by his authority, I now state
that he does not say that Joseph Smith ever translated in his presence by
aid of Urim and Thummim; but by means of one dark colored stone, called
a 'Seer Stone,' which was placed in the crown of a hat, into which Joseph
put his face, so as to exclude the external light. Then, a spiritual light
would shine forth, and parchment would appear before Joseph, upon
which was a line of characters from the plates, and under it, the
translation in English; at least, so Joseph said."20
As David Whitmer related, the translating took place in his home. His sister Elizabeth,
who in 1832 married Oliver Cowdery, testified in 1870 that she was familiar with the
process. She often sat by and saw and heard them translate and write for hours together.
She said that Joseph never had a curtain drawn between him and his scribe while
translating. She further indicated that he would place his director in his hat, then place his
face in his hat to exclude the light.21
Joseph Knight, a trusted friend of Joseph Smith, recorded his recollections of the
translation process:
17
Martin Harris interview, Tiffany's Monthly, 1859, p. 165. Reproduced in Early Mormon Documents,
(Vogel, Signature Books, 1998), Vol. 2:305
18
ibid
19
The Saints' Herald, 15 April, 1879
20
The Saints' Herald, Vol. 26, (November, 1879):341
21
Cited in William McLellan letter to "My Dear Friends from Independence, Missouri, February 1870.
RLDS Archives.
5
"Now the way he translated was he put the urim and thummim into his hat
and Darkened his Eyes then he would take a sentence and it would appear
in Bright Roman Letters then he would tell the writer and he would write it
then that would go away the next Sentence would Come and so on."22
Isaac Hale, Emma's father, offers an insightful account even though he was hostile to
the work. His affirmation takes place in Harmony, prior to the removal to the Whitmer
homestead. Remember, it was here that Martin Harris indicated that Joseph used the
"Urim and Thummim" as well as the "Seer Stone" for convenience. Here is the Isaac
Hale account:
"The manner in which he [Joseph Smith] pretended to read and interpret,
was the same as when he looked for money-diggers, with a stone in his
hat, and his hat over his face, while the Book of Plates were at the same
time hid in the woods."23
Joseph Knight supports the idea expressed by Emma's father that the plates may have
been in the woods. He indicated that after repairing to Harmony, the: "People Began to
tease him to see the Book and to offer him money and property and they Crouded so
harde that he had to hide it in the mountains." 24(Sic)
Emma Smith had a Brother-in-law named Michael Morse, who was married to Emma's
sister, Trail Hale. In 1879 he was interviewed by W.W. Blair of the Reorganization. His
account is remarkably consistent with that which we have already heard:
"When Joseph was translating the Book of Mormon, [Morse] had
occasion more than once to go into his immediate presence, and saw him
engaged at his work of translation. The mode of procedure consists in
Joseph's placing the Seer Stone in the crown of a hat, then putting his
face into the hat, so as to entirely cover his face, resting his elbows upon
his knees, and then dictating word after word, while the scribes-Emma,
John Whitmer, O. Cowdery, or some other wrote it down."25
In a letter to Joseph Smith III, William McLellan, who, although estranged from the
church, was a believer in and supporter of the Book of Mormon, stated that Joseph Smith,
Jr., translated the "entire Book of Mormon by means of a small stone. I have certificates
to that effect from E.A. Cowdery, Martin Harris, and Emma Bidamon."26
22
Joseph Knight Recollections of Early Mormon History, (Edited by Dean Jessee, BYU Studies), Vol.17,
No.1
23
The Sesquehanna Register, 1 May, 1834. Cited in Mormonism Unvailed, E.D. Howe, p. 77
24
Joseph Knight's Recollection of Early Mormon History, (Edited by Dean Jessee, BYU Studies), Vol. 17
No. 1. Lucy Smith in her manuscript history also indicates that Joseph buried the breast plate and the
record because Lucy Harris was ransacking the house searching for them, See Early Mormon Documents,
(Vogel, Signature Books 1996), Vol. 1:353-4
25
The Saints' Herald, Vol. 26 (June 1879):190-91.
26
William E. McLellan letter to Joseph Smith III dated 1872, RLDS Archives p.13 F 213. William
6
These accounts of the several witnesses to the translation, although differing somewhat
from one another show some amazing similarities. The bulk of the testimony supports the
idea of a single seer stone from the time of the lost 116 pages of manuscript. According
to most accounts, the seer stone was used during all stages of the translation of the plates,
both before and after the loss of the first 116 pages of manuscript. Martin's mention of
using the Urim and Thummin and the Seer Stone interchangeably refers only to that
portion of the translation in which he took part.
The second point at which the witnesses were consistent was their affirmation that the
plates were not used in the translating process. Even if they were present Joseph would
not have seen them with his face buried in the hat. Nor would others who witnessed the
process have been permitted to see the plates, including the three witnesses. Martin,
Oliver and David only saw the plates uncovered after they had been returned to the angel.
This image of Joseph with his head buried in a hat and the plates not in sight has not
generally been held since the very earliest days of the church. The critics when reminding
us of this historical picture then raise the question, why was such care taken to preserve
the plates for thousands of years if they were not to be used directly in the translation
process?27 I would suggest there were at least two significant reasons for the plates. First,
they were necessary to fulfill the prophecy of Isaiah 29. Martin Harris arrived in
Harmony in February, 1828, two months after Joseph and Emma. In Joseph's 1832
history he relates that because of Martin's righteousness "the Lord appeared unto him in a
vision and shewed unto him his marv[e]ilous work, which he was about to do and
[im]mediately came to Susquehanna and Said the Lord had shown him that he must go to
New York City with some of the characters..."28 Joseph Knight stated that Joseph and
Emma "drew off the Char[a]icters exactly like the ancient and sent Martin to see if he
could g[e]it them Translated."29 Lucy Smith related the same in her history, that Joseph
was commanded to take off a facsimile of the characters composing the alphabet which
were called reformed e[E]gyptian, Alphabetically, and send them to all the learned men
that he could find and ask them for the translation of the same.30 Lucy indicated that once
Joseph had a translation of all the primary characters, he could then proceed by himself-thus the need to copy a great number of characters.31 When Joseph commenced his
history, he referred to Isaiah 29:11-12, and when he came to the Anthon incident he
wrote:
McLellan provides a transcript of Elizabeth Ann Whitmer Cowdrey's certificate in a February 1870 letter
also in the RLDS Archives p.13 F 191.
27
Salt Lake City Messenger, Jerald and Sandra Tanner, April 1999, Issue # 95 p.12
28
An American Prophet's Record, The Diaries and Journals of Joseph Smith, (Edited by Scott Faulring,
Signature Books 1989), p.7.
29
Joseph Knight's Recollection of Early Mormon History, Edited by Dean Jesse, BYU Studies Vol. 17,
No.1.
30
Lucy's Book, A Critical Edition of Lucy Mack Smith's Family Memoir, Edited by Lavina Fielding
Anderson, (Signature Books, 2001) Salt Lake City, Utah, p.393 .
31
Joseph Smith and the Beginnings of Mormonism, Richard L. Bushman (University of Illinois Press, 1984)
p. 86.
7
"Martin Harris took his journey to the Eastern Cit[t]ys and to the Learned
Saying read this I pray thee and the learned Said I cannot but if he would
bring the plates they would read it but the Lord had forbid it and he
returned to me and gave them to me to translate and I said I cannot for I
am not learned but the Lord had prepared Spectacles for to read the Book
therefore I commenced translating the characters and thus the prophecy of
Isaia[h] was fulfilled which is written in the 29 Chapter concerning the
book..."32
The other reason for the discovery of the plates was to serve as evidence to the eleven
witnesses that the plates and the engravings thereon did in fact exist.
The idea of a single seer stone, although dating back to the earliest period of the church
is not generally understood today to be the instrument used in the translation process. The
traditional point of view is that Joseph used the Urim and Thummim. The Book of
Mormon refers to interpreters and describes them as "two stones fastened into the two
rims of a bow".33 This is precisely the description left by Lucy Smith when Joseph
presented to her his "key"; she described the instrument in this fashion: "And upon
examination, found that it consisted of two smooth three cornered diamonds set in glass,
and the glasses were set in silver bows, which were connected with each other in much
the same way as old-fashioned spectacles."34
Lucy's description of the three-cornered diamonds was a localism for seer stones, rather
than a description of diamond-like crystals.35 Brother Martin Harris when describing the
same instrument, said:
"The two stones set in a bow of silver were about two inches in diameter,
perfectly round, and about five-eights of an inch thick at the centre; but
not so thick at the edges where they came into the bow. They were joined
by a round bar of silver, about three-eights of an inch in diameter, and
about four inches long, which, with the two stones, would make eight
inches. The stones were white, like polished marble, with a few grey
32
Joseph Smith Letter Book, p. 5, quoted in, Joseph Smith and the Beginnings of Mormonism Richard L.
Bushman, p. 88, (University of Illinois Press, 1984). Joseph Smith wrote on the back of the Anthon
transcript regarding the fulfillment of the Isaiah 29 prophecy: (original spelling retained) "These caractors
were dilligently copied by my own hand from the plates of gold and given to Martin Harris who took them
to New York Citty but the learned could not translate it because the Lord would not open it to them in
fulfillment of the propscy of Isaih written in the 29 chapter and 11th verse " Bachman, "Sealed in a Book",
pp. 330, 344.
33
Book of Mormon, Mosiah 12:18.
34
Joseph Smith The Prophet and His Progenitors, Lucy Mack Smith, (1912, Lamoni, Ed.)
p. 116.
35
Early Mormonism and the Magic World View, D. Michael Quinn, (Signature Books, 1988), p.171.
35
Martin Harris Interview, Tiffany's Monthly, 1859, p.164-5, Reproduced in Early Mormon Documents,
(Vogel, Signature Books, 1998) Vol. 2:.305.
8
streaks."36
Several years ago Seventy Delbert Smith of the Reorganized Church produced an
interesting pamphlet entitled The Credibility of the Translation of the Book of Mormon.
This was written in response to the New Mormon History which began to develop in the
early 1960's.37 It was written to defend the faith, and offer stability to the church,
especially to those in the Lamoni Stake where many of the revisionist thinkers were
located. However, as time has marched on and more and more historical documents have
now become available through various publications, internet access, as well as a free and
open exchange of materials which had previously been "locked" in the archives of both
the Utah Mormon Church and the Reorganization, many of the conclusions of the past no
longer satisfy honest students of history.
The term "Urim and Thummim" was first used by W.W. Phelps in January of 1833 in
an article in the Evening and Morning Star. He writes that "the plates were translated by
the gift and power of God, by an unlearned man, through the aid of a pair of Interpreters,
or spectacles-(known, perhaps in ancient days as Teraphim, or Urim and Thummim)."38
By 1834, the nomenclature of Urim and Thummim became a fact when Oliver Cowdery
wrote a series of letters to W.W. Phelps: "He [Joseph Smith] translated, with the Urim
and Thummim, or as the Nephites would have said, 'Interpreters,' the history, or record,
called The book of Mormon."39 Every reference to these early events was recorded after
the Phelps speculation and the Cowdery affirmation of the Urim and Thummim. In two
1829 revelations as later published in the Doctrine and Covenants, mention is made of the
"Urim and Thummim". Section three as first written states that Joseph delivered to
Martin Harris writings "which you had power to translate." This was expanded in the
Doctrine and Covenants to include that Joseph had power "to translate, by means of the
Urim and Thummim."40 This addition is a revised and expanded text that contained
information anachronistic to the original setting. This is one of many evidences of a fluid,
dynamic unfolding model of revelation. If we as students of church history except the
amended versions of our historical record we need to be aware of the sometimes
awkward nomenclature that it has spawned. Joseph's prophetic abilities however, appear
to be supported by scholars who have studied the meaning of Urim and Thummin. James
Strong, compiler of Strong's Concordance indicates that the words "Urim and Thummin"
37
By the Gift and Power of God, James E. Lancaster, Saints' Herald, 15 November, 1962. This has been
republished under the title, The Method and Translation of the Book of Mormon, Restoration Studies,
(Herald Publishing House, 1986), Vol. 3:220-231. Lancaster's article while reflecting a broader view of the
instruments used in the translation process also revealed the idea that the translation was not mechanical
but rather conceptual. Lancaster wrote: "The power to translate resided not in the material device used, but
involved the heart and mind of the translator. It would appear that the inspiration received by the prophet
in these circumstances involved general concepts, rather than literal information." This became the
generally heralded view by the revisionists. It would be several years yet, before a scholarly approach
would be formalized to respond to this conceptualization theory of the translation.
38
Evening and Morning Star 1st Ed.1:8 (January, 1833) p. 58:b.
39
Cowdery to William W. Phelps, 7 Sept, 1834, in Messenger and Advocate 1 (Oct.1834):14
40
Doctrine and Covenants 3:1a (LDS 10:1).
9
are not proper names. "Urim" is simply the plural of ûr, which is occasionally used in the
singular for light. "Thummin" likewise is only the plural form of tôm, meaning
perfection. Thus a free translation would be full light as to the amount and perfect as to
the kind, i.e., complete illumination."41 This harmonizes with David Whitmer's
attestation when he said:
"...a seer stone was placed in the crown of a hat into which Joseph put his
face, so as to exclude the external light. Then, a spiritual light would
shine forth, and parchment would appear before Joseph, upon which was
a line of characters from the plates, and under it, the translation in
English."
The thought that Joseph would have used a seer stone at all rather than the spectacles
discovered with the plates may seem to appear esoteric. Remember, William Smith
referred to the spectacles being to large for Joseph and that he could only see through one
stone at a time, using sometimes one and sometimes the other (Martin Harris stated that
the spectacles were eight inches wide42). William went on to relate that by Joseph placing
his head in his hat it was not necessary to close one eye while looking through the stone
with the other. In that way when his eyes grew tired he relieved them of the strain.43
Martin Harris mentions in an 1870 interview that Joseph used both the Urim and
Thummim and the seer stone, but for convenience preferred the seer stone.44
Martin also tells of an interesting anecdote about the day to day process he and Joseph
were engaged in during the translation. When he and Joseph became tired they repaired
to the river to throw stones. While so doing on one occasion Martin found a stone very
much resembling the one used for translation. Upon resuming their labors he switched
stones on Joseph. Martin said the Prophet remained unusually silent and intently gazed
into the darkness, with no traces of the usual sentences appearing. Much surprised Joseph
exclaimed, "Martin! What is the matter? All is dark as Egypt." Martin's countenance
betrayed him and he told Joseph what he had done. When Joseph asked why he had done
this, Martin said "to stop the mouths of fools, who had told him that the Prophet had
learned those sentences and was merely repeating them."45
Discovery of the Plates
Joseph's seer stone is at the center of this greatest story never told. The obvious
question is when and where did he receive this stone? Did it have divine approval? What
41
The Tabernacle Of Israel, James Strong, (Kregel Publication, Grand Rapids, Michigan), pp. 110-111.
Martin Harris Interview, Tiffany's Monthly, 1859, pp. 164-165, Reproduced in Early Mormon
Documents, (Vogel, Signature Books, 1988), Vol. 2:305.
43
William Smith Interview with J.W. Peterson and W.S. Pender, 1890, Early Mormon Documents, (Vogel,
Signature Books, 1988) Vol. 1:508.
44
Martin Harris, Interview with Edward Stevenson, November 1870, Early Mormon Documents, (Vogel,,
Signature Books, 1998), Vol. 2:320.
45
ibid, p. 321.
42
10
eventually happened to this stone, and was it used for any other purpose? Joseph
apparently had possession of this seer stone for several years prior to his reception of the
plates. Willard Chase, who was a neighbor and one time friend to the Smiths, relates how
the stone was found:
"In the year 1822, I was engaged in digging a well. I employed Alvin and
Joseph Smith to assist me...After digging about twenty feet below the
surface of the earth, we discovered a singularly appearing stone, which
excited my curiosity. I brought it to the top of the well, and as we were
examining it, Joseph put it into his hat, then his face into the top of his
hat...The next morning he came to me, and wished to obtain the stone..."46
Although the Chase testimony47 has been refuted by the church as a ridiculous
fabrication, evidence suggests that in spite of Chase being an enemy, his story was
essentially correct in relating this account. Validation comes from friendly sources such
as Martin Harris who in an 1859 interview stated: "Joseph has a stone which was dug
from the well of Mason Chase twenty-four feet from the surface. In this stone he could
see many things to my certain knowledge."48
In his Comprehensive History of the Church, Mormon historian B. H. Roberts
acknowledges this as well:
"The Seer Stone referred to here was a chocolate-colored, somewhat eggshaped stone which the Prophet found while digging a well in the
company of his brother Hyrum, for a Mr. Clark Chase, near Palmyra, N.Y.
It possessed the qualities of Urim and Thummim, since by means of it-as
described above-as well as by means of the Interpreters found with the
Nephite record, Joseph was able to translate the characters engraven on
the plates."49
In1888, Wilford Woodruff, recalled that Joseph found the "se[e]rs stone...by revelation
some 30 feet under the earth."50 Additional documentation is discovered in Lucy Smith's
testimony. She relates that in 1825, Josiah Stoal, prevailed upon Joseph to assist him "on
account of having heard that he possessed certain keys by which he could discern things
invisible to the natural eye".51 Josiah Stoal had great confidence in Joseph's ability, but
his wife's nephew did not. In 1826, Peter Bridgeman preferred charges against Joseph as
46
Mormonism Unveiled, pp.241-242, Howe.
Different accounts refer to Willard Chase, some to Mason Chase and Clark Chase. The property on which
Joseph helped dig the well was evidently owned jointly by Clark Chase and his sons Willard and Mason.
See Thomas L. Cook, Palmyra and Vicinity 1930, P. 238. See also Early Mormonism and the Magic World
View, Quinn, (Signature Books, 1998), p. 44.
48
Martin Harris Interview Tiffany's Monthly, June 1859, p. 163, Reproduced in Early Mormon Documents,
(Vogel, Signature Books, 1998), Vol. 2:302.
49
Comprehensive History of the Church, (LDS) Vol. 1:129.
50
Wilford Woodruff Journal, 18 May, 1888, holograph in LDS Archives.
51
Joseph Smith and His Progenitors, Lucy Mack Smith, (1912, Lamoni Edition) p. 103.
47
11
a disorderly person and an impostor; charges stemming from Joseph's glass looking
abilities.52 This court case had also been dismissed by the church as another attempt to
discredit Joseph and damage his character. However, in 1971 Wesley Walters, a
Presbyterian minister and researcher of Mormon history, found in Brainbridge, New
York, the pre-court documents when Joseph was arraigned before Justice Albert Neely.
Many anti-Mormon books have referred to this trial, but now it has been verified.53
Indeed, evidence now exists that Joseph was arrested and so charged, but that does not
mean that Joseph's actions were fraudulent. In the State of New York the law provided
punishment for 'Disorderly Persons'. Such included, "all jugglers, [conjurors], and all
persons pretending to have skill in physiognomy, palmistry, or like crafty science, or
pretending to tell fortunes, or to discover lost goods."54 Such laws were passed by the
civil authorities who rejected folk religion and were influenced by the rationalist clergy
who rejected revelation, prophecy, angelic visitations and miracles. The majority of
Americans during this time however, including the Smith's were unchurched 55and
participated in folk religion.56 All that it really tells us is that Joseph had enemies who did
not believe he was capable of discerning unseen things through his seer stone. There have
been numerous individuals in the past as well as the present gifted in the use of divining
rods, a belief similarly rooted in frontier folk religion and many are convinced that they
can locate water and other items through this medium.57 Some today are not so
convinced; nor were some in Joseph's day. Alva Hale, Emma's brother said Joseph, Jr.,
told him that the "gift of seeing with a stone" was "a gift from God" but that "peeping
was all d―d nonsense."58 Alva did not grasp the difference; neither have the enemies of
Joseph. Another account which supports the idea that Joseph had carried his seer stone
with him comes from his mother, Lucy Mack Smith:
"That of which I spoke, which Joseph termed a key, was indeed, nothing
more or less than the Urim and Thummim, and it was by this that the
angel showed him many things which he saw in vision; by which also he
52
Fraser's Magazine, 7:230 as cited in Inventing Mormonism-Tradition and the Historical Record, H.
Michael Marquardt and Wesley P. Walters, (Smith Research Associates, 1984) p. 74.
53
The Creation of the Book of Mormon, LaMarr Peterson (Freethinker Press) p. 29.
54
New York, Laws of the State of New York..., 2 vols. (Albany: HC Southwick, 1813),1:114.
55
Popular Religion in America: Symbolic Change and the Modernization Process in Historical
Perspective, Peter W. Williams (Englewood Cliff, NJ: Prentice-Hall, 1980), 64.
56
"I shall change my theme for the present but let not my reader suppose that because I shall pursue another
topic for a season that we stopt our labor and went <at> tryin=g to win the faculty of Abrac[,] drawing
Magic circles or sooth saying to the neglect of all kinds of bu<i>sness we never during our lives suffered
one important interest to swallow up every other obligation but whilst we worked with our hands we
endeavored to remember the service of & the welfare of our souls." In Lucy's manuscript history this
paragraph was not published in the 1853 edition which referred to folk magic. Lucy indicated that folk
magic was part of their religious search. Lucy Smith, "Preliminary Manuscript" as cited in Early Mormon
Documents, (Vogel, Signature Books 1996) Vol. 1.285.
57
"From north to south, from east to west, the divining rod has its advocates. Men in various callings, men
above the reach of mean arts, men of the soundest judgment, of large information, and the most exemplary
lives, do not disown the art, when a friend demands their aid, rarely if ever, is it made the means of
extortion [i.e., financial gain]" The Divining Rod, American Journal of Science and Arts 11 October, 1826:
203.
58
Mormonism Unvailed, p. 263, Howe.
12
could ascertain, at any time, the approach of danger, either to himself or
the Record, and on account of which he always kept the Urim and
Thummim about his person."59
By all accounts the spectacles or Urim and Thummim were very large, perhaps too
large to be kept on Joseph's person; if so, was Lucy was actually referring to the Chase
seer stone? Joseph relates in the history of the church following his encounter with
Moroni that he went to the place where the messenger had told him the plates were
deposited; and "owing to the distinctness of the vision which I had concerning it, I knew
the place the instant that I arrived there."60 Notice, Joseph does not tell us how the vision
was opened to him, but some parallel accounts indicate that the vision may have come
through the seer stone! Martin Harris recalled that:
"These plates were found at the north point of a hill two miles north of
Manchester village. Joseph had a stone which was dug from the well of
Mason Chase, twenty-four feet from the surface. In this stone he could see
many things to my certain knowledge. It was by means of this stone he
first discovered these plates"61
In this same interview he again described the manner in which Joseph discovered the
plates. "He found them by looking in the stone found in the well of Mason Chase. The
family had likewise told me the same thing."62
Henry Harris, an acquaintance of the Smiths (no relation to Martin), stated; "He [Joseph
Smith] said he had a revelation from God that told him they were in a certain hill and he
looked in his stone and saw them in the place of deposit."63 Willard Chase, on who's
property the seer stone was first discovered, claims to have been told by Joseph Smith
Sr.: "That some years ago, a spirit had appeared to Joseph his son, in vision, and
informed him that in a certain place there was a record on plates of gold; and that he was
the person that must obtain them. He then observed that if it had not been for that stone,
he would not have obtained the book."64
Joseph's recollection of the events of the discovery of the plates, while not mentioning
the seer stone, does not rule out its use. Here is what Joseph says:
"Moroni, the person who deposited the plates, from whence the Book of
Mormon was translated, in a hill in Manchester, Ontario County, New
York, being dead and raised again there from, appeared unto me, and told
59
Joseph Smith And His Progenitors, Lucy Mack Smith, (1912 Ed., Lamoni, Iowa) p. 123.
The History Reorganized Church of Jesus Christ of Latter Day Saints Vol. 1:15-16.
61
Martin Harris Interview, Tiffinay's Monthly, 5(Aug1859):163 as Reproduced in Early Mormon
Documents, (Vogel, Signature Books), Vol. 2:302.
62
ibid, p.309.
63
Henry Harris, Affidavit cited in Kirkham, New Witness, 1:133.
64
Mormonism, Unvailed, Howe, pp. 246-247.
60
13
me where they were, and gave me directions how to obtain them."65
It appears to be not only possible but probable as well, that Joseph may have been
directed by the Angel Moroni to look in the stone because it had already manifested
marvelous things to him.
In Lucy's history she recalls the events which took place in the evenings in the Smith
home:
"Joseph would occasionally give us some of the most amusing recitals that
could be imagined. He would describe the ancient inhabitants of this
continent, their dress, mode of travel, their cities, their buildings, with
every particular; their mode of warfare; and also their religious worship.
This he would do with as much ease, seemingly, as if he had spent his
whole life with them."66
Where and how did Joseph acquire this knowledge and understanding? Lucy again
instructs us that after Joseph's first trip to the hill; he continued to receive instructions
from the Lord. Remember, Lucy also stated that in 1825, that Joseph: "possessed certain
keys by which he could discern things invisible to the natural eye."67 Joseph then had this
key prior to the recovery of the plates, the breast-plate and interpreters. Was this
"singular looking stone" continuing to manifest to Joseph understandings which would be
necessary in order to translate the record? Those involved in the translating of languages
who are thoroughly immersed in the culture, customs, history and geography of the
peoples of that particular language can render a more perfect translation. What Joseph
lacked in academic attainments could have been provided by visions obtained through the
seer stone. David Whitmer acknowledged that Joseph saw the characters on parchment
and under them appeared the translation in English.68 When Oliver attempted to translate
and was unsuccessful, he was told by revelation:
"Behold, you have not understood; you have supposed that I would give it
unto you, when you took not thought save it was to ask me. But, behold, I
say unto you, that you must study it out in your mind; then you must ask
me if it be right, and if it is right I will cause that your bosom shall burn
within you; therefore, you shall fee that it is right."69
This revelation suggests that effort beyond just automation was involved and that it
probably reflects Joseph's experience as well. Through the means of the seer stone Joseph
was able to acquaint himself with the background of the Book of Mormon peoples,
preparatory for the time he would be required to translate. So it would appear that the
65
Elders Journal 1 (July 1838):43.
Joseph Smith The Prophet And His Progenitors, Lucy Mack Smith, (1912, Lamoni, Ed.)
p.92.
67
ibid p.103.
68
An Address To All Believers In Christ, David Whitmer, Richmond Mo. 1887, p. 12.
69
Doctrine and Covenants Section 9:3a-c (LDS 9:7-8).
66
14
translation was both mechanical and revelatory. The 1837 Kirtland edition and the 1840
Nauvoo edition of the Book of Mormon reflected several changes, primarily grammatical
and stylistic refinements. There were, however, also theological clarifications amended in
the text.70 Had the translation been strictly mechanical the prophet would have supposed
the text to be fixed or inviolate and left it alone.
Joseph Knight whom Joseph the Seer numbered among the "faithful few"71who had
stood by him "in every hour of peril"72 remembered that when Joseph attempted to
retrieve the plates:
"He oncovered it and found the Book and took it out and laid [it] Down By
his side and thot he would Cover the place over again thinking there might
be something else here. But he was told to take the Book and go right
away. And after he had Covered the place he turned round to take the
Book and it was not there and he was astonished that the Book was
gone. He thot he would look in the place again and see if it had not got
Back again. He had heard people tell of such things. And he opened the
Box and Behold the Book was there. He took hold of it to take out again
and Behold he Could not stur the Book any more than he Could the
mountain. He exclaimed "why Cant I stur this Book?" and he was
answered", "you cant have it now." Joseph says, "when can I have it?"
The answer was the 22nt Day of September next if you Bring the right
person with you. Joseph, says "who is the right Person?" The answer was
"Your oldest Brother."
"But before September Came his oldest Brother Died. Then he was
Disapinted and did not [k] now what to do. But when the 22nt Day of
September Came he went to the place and the personage appeard and told
him he Could not have it now. But the 22nt Day of September nex he mite
have the Book if he Brot with him the right person. Joseph says, "who is
the right Person?" The answer was you will know. Then he looked in his
glass and found it was Emma Hale, Daughter of old Mr. Hail of
Pensylvany, a girl that he had seen Before, for he had Bin Down there
Before with me."73(sic)
That this particular stone was prepared ahead of time may be hinted at in the book of
Alma:
"I will prepare unto my servant Gazelem, a stone, which shall shine forth
in darkness unto light, that I may discover unto my people who serve me,
70
See Restoration Scriptures, A Study of Their Textual Development, Second Edition, Richard P. Howard,
Herald Publishing House, Independence, Mo., 1995, pp.27-36.
71
The Papers of Joseph Smith, (Ed. By Dean C. Jessee, Deseret Books, 1989, Grandin Book Co. 1991) Vol.
2: 438.
72
ibid, p. 438.
73
Joseph Night's Recollection of Early Mormon History, (Ed. by Dean Jessee, BYU Studies) Vol. 17, No. 1
p. 1.
15
that I may discover unto them the works of their brethren, yea, their secret
works, their works of darkness, and their wickedness and abominations."74
Latter day revelation gives this title to Joseph in sections 77, 81 and 101.75 W. W. Phelps
in delivering Joseph's funeral remarks referred to Joseph as "Gazelem" in the spirit
world.76 Phelps also referred to Gazelem as the "Light of the Lord" in a letter to Brigham
Young in 1854."77
Some early Church members regarded Gazelem as the name of the stone, which would
shine forth in darkness unto light. In 1841, Apostles Brigham Young, Heber C. Kimball
and Parley P. Pratt published a Book of Mormon Index while in England in which it
named the stone in a cryptic way: "Gazelem, a stone, (secret)."78 There is also an account
in the First Presidency's office journal in the LDS Church of President Wilford Woodruff
specifically referring to Gazelem as the name of the seer stone.79
David Whitmer informs us that after the translation of the Book of Mormon was
completed, Joseph gave the seer stone to Oliver and indicated he (Joseph) was through
using it. When Oliver was on his death bed, he was visited by Phineas Young. Phineas,
who was Brigham Young's brother, was married to Oliver's half-sister Lucy. David
Whitmer, who was also Oliver's brother-in-law, stated that by "deceptive sophistry"
Phineas secured the seer stone from Elizabeth Cowdery. This seer stone came into the
possession of Brigham Young and has remained with the Utah Church ever since.80
The term Urim and Thummim, although generally understood today to be associated
with the Nephite Interpreters, was frequently used in a general manner among the early
participants in their recollections of the translation, much like we today use the term
"Xerox Copy" when referring to any copy made by one of the several coping machines
such as Mita, Cannon, Epson, H.P. etc. It should to be remembered when these
recollections are read that the nomenclature of the Urim and Thummim did not exist at
the time the events unfolded! Joseph obviously used the term Urim and Thummim in a
74
Book of Mormon, Alma 17:55 (LDS Alma 37:23).
LDS sections 78, 82, and 104.
76
Joseph Smith Funeral Sermon in W. W. Phelps Papers, LDS Archives.
77
Brigham Young Letter Collection, LDS Archives.
78
Brigham Young, Heber C. Kimball, Parley P. Pratt. Book of Mormon Index, in the 1st European Edition,
Tompkins, 1841.
79
Wilford Woodruff's statement made to James Talmage 22 Feb, 1893 in LDS First Presidency's Office
Journal, fd 26, box 174. Some would interpret this prophecy in Alma as a reference to the translation of the
twenty-four gold plates or the sealed portion of the Book of Mormon. If these early apostles were correct,
then the work of this stone may not yet be complete. This reference may have, like so many prophetic
statements an echo or duel meaning referring to both Joseph and the stone. Mormon in foretelling the
coming forth of the Book of Mormon said: "blessed be him that shall bring this thing to light; for it shall be
brought out of darkness unto light" Mormon 4:20 RLDS (LDS Mormon 8:16). When Martin Harris
exchanged the seer stone with a similar looking stone Joseph said "Martin, what on earth is the matter all is
dark as Egypt." A literal descendant of Joseph's seed may yet translate the sealed portion of the Book of
Mormon with this very stone.
80
See Richard van Wagoner and Steven Walker, "Joseph Smith: 'The Gift of Seeing'," Dialogue 15:58.
75
16
much broader sense than what the church has generally understood. After Martin lost the
116 pages of manuscript, Joseph was required to return the Nephite Interpreters to the
messenger. Here is what Joseph recorded:
"I did as I was directed, and I handed them to him, he remarked, 'If you
are very humble and penitent, it may be you will receive them again; if so
it well be on the twenty-second of next September [1828]... After the angel
left me I continued my supplications to God, without cessation, and on the
twenty-second of September, I had the joy and satisfaction of again
receiving the Urim and Thummim, with which I have again commenced
translating, and Emma writes for me."'81
This would lead you to believe that the Nephite Interpreters were returned to Joseph.
Yet Emma who "writes for me" indicates it must have reference to the seer stone. "Now
the first that my husband translated was translated by the use of the Urim and Thummim,
and that was the part that Martin Harris lost, after that he used a small stone, not exactly
black, but was rather a dark color."82 In an 1885 interview, David Whitmer supports
Emma's position: "The 'Interpreters' were taken from Joseph after he allowed Martin
Harris to carry away the 116 pages of Ms―of the Book of Mormon as punishment, but
he was allowed to go on and translate by the use of a 'seer stone' which he had."83
Apparently what Joseph meant when stating he had "the joy and satisfaction of again
receiving the Urim and Thummin" was that the gift to see to translate was again restored
and he was allowed to continue using his seer stone. Joseph continued to receive
revelations after the plates and the interpreters were returned to the angel, due to the loss
of the 116 pages of manuscript. David Whitmer stated "the early revelations (sections 216)84were given through the 'stone' while the Book of Mormon was being translated."85 In
1878 Orson Pratt while visiting in the home of David Whitmer related the circumstances
surrounding the reception of section 3386of the Doctrine and Covenants as coming
through Joseph's seer stone.87
81
Joseph Smith the Prophet and His Progenitors, Lucy Mack Smith, (1912, Lamoni Ed.), pp. 147-148.
Emma Smith Bidamon to Emma Pilgrim, 27 March, 1870, RLDS Archives.
83
Zenas A. Gurley interview of David Whitmer, 14 January, 1885, Gurley Collection, LDS Archives as
recorded in David Whitmer Interviews, A Restoration Witness, (Lyndon W. Cook, Editor, Grandin Book
Co., 1991) p.157. Lucy's history also indicates that shortly after Joseph returned the Urim and Thummim
to the angel he received a revelation (section 2) sometime in July, through the Urim and Thummim.
However, the Urim and Thummim remained in the possession of the angel, not being returned until the 22
day of September. When Joseph later wrote his history he used the term Urim and Thummim exclusively in
preference to the interpreters or the seer stone. If the interpreters and the plates were returned to the angel,
he must have used the seer stone to receive section 2.
84
LDS sections 3-12 and 14-18.
85
An Address to All Believers in Christ, David Whitmer, Richmond, Mo., 1887 p. 55. The following
references state definitely that certain sections were received through the Urim and Thummim: Times and
Seasons Vol. III, page 786, (section 2); page 801 (section 3); page 832 (section 6); page 853 (section 7)
page 866 (section 10); page 885 (sections 12, 13, 14).
86
LDS section 34.
87
James R. B. Van cleave to Joseph Smith III, 29 September 1878, 'Miscellaneous Letters and Papers,"
Library-Archives, Reorganized Church, Independence, Missouri. See also Lyndon W. Cook, Editor, David
82
17
This idea of a dark colored stone is curious in relation to the breastplate which Aaron
the High Priest wore. It had twelve stones representing each of the tribes. The eleventh
stone, which represented the tribe of Joseph was an "onyx" stone, a dark or chocolatecolored stone.88 The Book of Mormon is a record of the seed of Joseph through
Manasseh. Emma's description of the seer stone closely resembles the stone in Aaron's
breastplate thus strengthening the assertion of the various witnesses that a single stone
was used with divine approbation. Orson Pratt made what proves to be a valuable
contribution in understanding this story: "The Urim and Thummim is a stone or other
substance illuminated by the Spirit of the living God, and presented to those who are
blessed with the gift of seeing."89 Remember that Oliver used the terms interchangeably:
"I have sometimes had seasons of skepticism, in which I did seriously
wonder whether the Prophet and I were men in our sober senses, when
he would be translating from plates, through 'the Urim and Thummin' and
the plates not be in sight at all."
"But I believed in both the Seer and in the "Seer Stone..."90
Conclusion
We may never be able to completely understand all the processes relating to the
discovery and translation of the plates. However, there are several points of history which
merge to give us a definitive picture for the basis of our story. Joseph Smith did discover
a "singular looking stone" in 1822. He used it along with the Nephite Interpreters during
that portion of the translation which we call the 116 pages of lost manuscript. This
"singular looking stone" was used to translate nearly all the present Book of Mormon,
disclose its location and bring revelations to the church. The term Urim and Thummin
has been used to designate two different instruments of inspiration and revelation, the
interpreters and the seer stone. Once this is understood the so called historical
discrepancies evaporate with this general nomenclature. We can easily understand what
Joseph meant when he said: "Through the medium of the Urim and Thummim I
translated the record by the gift and power of God."91
Those most closely associated with this process have maintained the use of the seer
stone as well their confidence in the divine authenticity of the record. An example of just
how confident they were of the truthfulness of the Book of Mormon was manifest when
the Saints were being compelled to leave Jackson County. Several of the leaders were
Whitmer Interviews: A Restoration Witness (Orem Utah: Grandin Book Company, 1991) pp. 239-40.
88
Divine Origin of the Restoration, Butterworth, (Cosmic Press Chico, California) p. 78-85.
89
Masterful Discourses of Orson Pratt, N.B. Lundwall (Salt Lake City: Bookcraft.) 1962, p. 452.
90
Defense In A Rehearsal Of My Grounds For Separating Myself From The Latter Day Saints, Oliver
Cowdery, (Norton, Ohio 1839), Reprinted in the Saint's Herald, 54 (20 March, 1907), 229-230.
91
Times and Seasons, Vol. 4:707.
18
rounded up and at gunpoint persuaded to sign an agreement to leave before the next
spring planting. Leaders signed the agreement to save lives. There was also an attempt
that day to compel these men, one of whom was David Whitmer, to deny their testimony
of the Book of Mormon. An early pamphlet recorded the following:
"The commanding officer then called twelve of his men. And ordering
them to cock their guns and present them at the prisoners' breasts, and to
be ready to fire when he gave the word, he addressed the prisoners,
threatening them with instant death unless they denied the Book of
Mormon and confessed it to be a fraud-at the same time adding that if they
did so, they might enjoy the privileges of citizens. David Whitmer,
hereupon, lifted up his hands and bore witness that the Book of Mormon
was the word of God. The mob then let them go.92
None of the scribes or witnesses saw any inconsistency in Joseph's use of a seer stone
for the translation. Belief in a seer stone was part of a world view as Quinn suggests that
regarded success with such instruments of folk magic as a divine gift.93 It was no more
uncharacteristic of spiritual things than the New Testament apostles casting lots to choose
a successor to Judas.94 The practice of casting lots was just the same as the sortilege
practiced by the pagans. The difference was illustrated in the scriptures: "The lot is cast
into the lap, but the whole disposing thereof is of the Lord."95 Remember that Joseph told
his wife's brother Alva: "the gift of seeing with a stone" was "a gift from God" but that
"peeping was all d―d nonsense."96
Emma, who was closer to and knew Joseph better than any one else, bore this
illuminating testimony:
"And, though I was an active participant in the scenes that transpired, and
was present during the translation of the plates, and had cognizance of
things as they transpired, it is marvelous to me, 'a marvel and a wonder,'
as much so as to anyone else...My belief is that the Book of Mormon is of
divine authenticity-I have not the slightest doubt of it. I am satisfied that
no man could have dictated the writing of the manuscripts unless he was
inspired; for, when acting as his scribe, your father would dictate to me
hour after hour, and when returning after meals, or after interruptions,
92
Facts Relative to the Expulsion of the Mormons, John P. Green, (Cincinnati, 1839),17; cit. Richard L.
Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Desert Book Co., 1981), 83-84.
93
Early Mormonism and the Magic World View, D. Michael Quinn, (Signature Books, 1998) p. 174
94
Acts 1:26.
95
Proverbs 16:33. The journal of Christopher Columbus records a similar event when the Nina was being
beaten by a violent storm. It was decided that to appease an offended God a sacrificial offering in the form
of a solemn vow, be jointly undertaken. If God would deliver them, one of their number would make a
pilgrimage to Santa Maria de Guadalupe in Estremadura. The crew quickly agreed. Columbus then took 39
dried beans, cut a cross on one of them, placed them in a hat, shaking them together. Columbus himself
drew the marked bean. See The Light and the Glory, Peter Marshall and David Manuel, Power Books
Fleming H. Revell Company, Old Tapin New Jersey, 1977, pp. 47-50
96
Mormonism Unveiled, Howe p. 263.
19
and he would at once begin where he had left off, without either seeing the
manuscript or having any portion of it read to him. This was a[n] unusual
thing for him to do. It would have been improbable that a learned man
could do this, and for one so ignorant and unlearned as he was, it was
simply impossible." 97
New insights are burgeoning forth to verify the Book's divine authenticity. The Book of
Mormon describes the migration of three separate colonies of people, thousands of years
of history and lands not known to Joseph Smith and his times. Today however, we enjoy
a plethora of information about the former inhabitants of Mesoamerica, its lands and its
people. The geography of this region is clearly described in the Book of Mormon, and it
is here that scientific evidences are continuing to emerge. Certain Mayan Glyphs now
have been discovered, and translated as "it came to pass".98 The science of stylomentry
or statistical analysis of style has been applied to the text demonstrating the multiple
authorship of the book with a unique style, while at the same time revealing that these
collective authors do not resemble any of the nineteenth-century authors which were
associated with the Restoration.99 Chiasmus, with their inverted type of parallelism, offer
another profound test of the internal evidence of the Hebraic nature of the book.100 There
are also insights pointing to the books ancient origin.101
The early history of the emergence of the Book of Mormon has been truncated. A new
paradigm should be considered by both conservatives and revisionists. For those who
believe the Book of Mormon to be "an account of the former inhabitants of this continent
and the source from whence they sprang"102, the history of its discovery and translation
should be told and told without apology. Those who attempt to discredit the book refer to
this "original history" in order to strengthen their case and enjoy some success because
defenders of the book have failed to acknowledge the existence of evidence that is
outside the approved history. This limited inquiry makes it easy to suppress their
curiosity about the unapproved past and leaves them vulnerable to criticism. No matter
how many articles or books are or have been written to disguise the method, nothing can
change the facts. We should tell the story as it really is. The truth without apology! Its
truthfulness stands on the prophetic testimony of her witnesses: "Another parable spake
97
The History of the Reorganized Church of Jesus Christ of Latter Day Saints Vol. 3:357.
Recent Book of Mormon Developments, (Zarahemla Research Foundation) Vol.2:132.
99
Wayne A. Larsen and Alvin C. Rencher; Who Wrote The Book of Mormon, Book of Mormon
Authorship-New Light on Ancient Origins (Religious Studies Center, Brigham Young University, 1982)
pp. 157-188.
100
John Welch, Chiasmus in the Book of Mormon, Book of Mormon Authorship-New Light on Ancient
Origins, (Religious Studies Center, Brigham Young University, 1982) pp. 33-52.
101
Lehi in the Desert and The World of the Jaradites, (Nibley, Bookcraft, Salt Lake City, Utah, 1952).
Professor Nibley a leading scholar in the field of antiquity, has applied the test of historical compatibility
to the Book of Mormon. Eugene England, Through the Arabian Desert to a Bountiful: Could Joseph Smith
Have Know the Way? Book of Mormon Authorship-New Light on Ancient Origins; (Religious Studied
Center, Brigham Young University, 1982) pp. 143-156. People, Places And Prophecy, Verneil W.
Simmons, (Zarahemla Research Foundation, 1981), Voices From The Dust, New Light On An Ancient
American Record, (Glen Scott, School of Saints, 1996).
102
The History of the Reorganized Church of Jesus Christ of Latter Day Saints, Vol.:1:13
98
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he unto them, The kingdom of heaven is like unto leaven, which a woman took and hid in
three measures of meal, till the whole was leavened."103 The Restored gospel has taken
rise in these latter days from a little leaven that a woman (the church) 104 placed in three
measures of meal (i.e., the witnesses, Oliver, David and Martin) and it will soon leaven
the whole lump.
"And we declare with words of soberness, that an angel of God came
down from heaven, and he brought and laid before our eyes, that we
beheld and saw the plates, and the engraving thereon; and we know that it
is by the grace of God the Father, and our Lord Jesus Christ, that we
behold and bear record that these things are true; and it is marvelous in
our eyes..."105
patrickmckay@juno.com
103
Matthew 13:32 JST.
Revelation 12:7, JST.
105
Testimony of the Three Witnesses published in every edition of the Book of Mormon.
104
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