The Case Against

Mormonism
Volume 2

Jerald and Sandra Tanner

The Case Against
Mormonism
Volume 2

By Jerald and Sandra Tanner

1968
(Digital version 2021)

Utah Lighthouse Ministry

www.utlm.org
This work is licensed under a Creative Commons Attribution-
NonCommercial 4.0 International License.

https://creativecommons.org/licenses/by-nc/4.0/
 CONTENTS

1. BOOK OF MORMON WITNESSES.............................................1

2. ANGELS AND GOLD PLATES .................................................35
3. ANCIENT OR MODERN? .........................................................63
4. THE BOOK OF ABRAHAM .................................................... 113
5. PAPYRI NOT ABOUT ABRAHAM ..........................................145
 PREFACE

The Mormon prophet Joseph Smith claimed that If, after a rigid examination, it be found an
on the night of September 21, 1823, at the age of imposition, it should be extensively published to the
seventeen, an angel appeared to him and stated that world as such; the evidences and arguments on which
the imposture was detected, should be clearly and
gold plates were buried in the Hill Cumorah. The angel
logically stated, that those who have been sincerely
stated that the plates contained “an account of the yet unfortunately deceived, may perceive the nature
former inhabitants of this continent,” and that they also of the deception, and be reclaimed, and that those who
contained “the fulness of the everlasting Gospel.” Four continue to publish the delusion, may be exposed and
years later, on September 22, 1827, he received the silenced, not by physical force, neither by persecutions,
plates, and sometime later he began to translate them. bare assertions, nor ridicule, but by strong and powerful
The translation was published in 1830 under the title of arguments—by evidences adduced from scripture and
reason. Such, and such only, should be the weapons
The Book of Mormon. employed to detect and overthrow false doctrines—to
The Mormon Apostle Orson Pratt made this reclaim mankind from their errors—to expose religious
statement concerning the Book of Mormon: enthusiasm—and to put to silence base and wicked
impostors.
The Book of Mormon claims to be a divinely inspired But on the other hand, if investigation should
record, written by a succession of prophets who prove the Book of Mormon true and of divine origin,
inhabited Ancient America. It professes to be revealed then the importance of the message is so great, and
to the present generation for the salvation of all who the consequences of receiving or rejecting it so
will receive it, and for the overthrow and damnation of overwhelming, that the American and English nations—
all nations who reject it. to whom it is now sent, and in whose language it is now
This book must be either true or false. If true, it is published, (being th[e] first in these latter times who
one of the most important messages ever sent from God have been so highly favored as to receive a preparatory
to man, affecting both the temporal and eternal interests message for the second advent of the Son of God,)—
of every people under heaven to the same extent and should speedily repent of all their sins, and renounce
in the same degree that the message of Noah affected all the wicked traditions of their fathers, as they are
the inhabitants of the old world. If false, it is one of imperatively commanded to do in the message: they
the most cunning, wicked, bold, deep-laid impositions should utterly reject both the Popish and Protestant
ever palmed upon the world, calculated to deceive and ministry, together with all the churches which have
ruin millions who will sincerely receive it as the word been built up by them or that have sprung from them, as
of God, and will suppose themselves securely built being entirely destitute of authority: . . . (Orson Pratt’s
upon the rock of truth until they are plunged with their Works, “Divine Authenticity of the Book of Mormon,”
families into hopeless despair. Liverpool, 1851, pages 1-2)
The nature of the message in the Book of Mormon
is such, that if true, no one can possibly be saved In this volume we plan to deal primarily with the
and reject it; if false, no one can possibly be saved
Book of Mormon, showing that it is not an ancient or
and receive it. Therefore, every soul in all the world is
equally interested in ascertaining its truth or falsity. In a divinely inspired record, but rather a product of the
matter of such infinite importance no person should rest 19th century. We hope to state “clearly and logically”
satisfied with the conjectures or opinions of others; he the “evidences and arguments on which the imposture
should use every exertion himself to become acquainted was detected.”
with the nature of the message: he should carefully Although several individuals and libraries have
examine the evidences on which it is offered to the provided information, microfilms and photocopies,
world: he should, with all patience and perseverance,
we are particularly indebted to James Wardle, LaMar
seek to acquire a certain knowledge as to whether it
be of God or not. Without such an investigation in the Petersen, Wesley P. Walters and the Utah State Historical
most careful, candid, and impartial manner, he cannot Society for the help they have given.
safely judge without greatly hazarding his future and Bold is used for emphasis throughout this book.
eternal welfare.
 1. Book of Mormon Witnesses

Joseph Smith claimed that after the Book of the plates. The testimonies of these eleven men are
Mormon was translated he returned the gold plates to recorded in the forepart of the Book of Mormon in
the angel. Therefore, there is no way for us to know two separate statements. In the first statement Oliver
if there really were any gold plates or whether the Cowdery, David Whitmer, and Martin Harris claimed
translation was correct. that an angel of God showed the plates to them. Below
Joseph Smith did, however, have eleven men sign is the testimony of the three witnesses:
statements in which they claimed that they had seen

Oliver Cowdery David Whitmer Martin Harris

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 The Case Against Mormonism - Vol. 2

The second statement is signed by eight men who

claimed to see the plates, although they did not claim
that an angel showed the plates to them.

The Mormon Church claims that the witnesses to Character of Witnesses

the Book of Mormon never denied their testimony.
There are, however, at least two statements in Mormon The Mormon Apostle John A. Widtsoe made this
publications which would seem to indicate that they statement concerning the Book of Mormon witnesses:
(the witnesses) had some doubts. Brigham Young, the The Book of Mormon plates were seen and
second president of the Mormon Church, stated: handled, at different times, by eleven competent men,
of independent minds and spotless reputations, who
Some of the witnesses of the Book of Mormon, published a formal statement of their experience.
who handled the plates and conversed with the Oliver Cowdery, whose reputation for honesty
angels of God, were afterwards left to doubt and to has never been questioned, was with Joseph Smith
disbelieve that they had ever seen an angel. (Journal when John the Baptist came to restore the authority of
of Discourses, Vol. 7, page 164) the Aaronic Priesthood. . . .
All these witnesses, of unchallenged honesty in
The following appeared in a poem which was the affairs of life, remained true to their testimonies
published in the Mormon publication, Times and Seasons, throughout their lives without deviation or variation.
in 1841: (Joseph Smith—Seeker After Truth, by John A. Widtsoe,
Salt Lake City, 1951, pages 338-339)
Amazed with wonder! I look around
To see most people of our day, On the other hand, non-Mormons have made many
Reject the glorious gospel sound.
charges against the witnesses. For instance, Lucy Harris,
Because the simple turn away.
Or does it prove there is no time, the wife of Martin Harris, left him and made some very
Because some watches will not go? bitter statements against him:
....
Palmyra, Nov. 29, 1833.
Or prove that Christ was not the Lord
Being called upon to give a statement to the world
Because that Peter cursed and swore?
of what I know respecting the Gold Bible speculation,
Or Book of Mormon not his word and also of the conduct of Martin Harris, my husband,
Because denied, by Oliver? who is a leading character among the Mormons. I do
(Times and Seasons, Vol. 2, page 482) it free from prejudice, realizing that I must give an
account at the bar of God for what I say. Martin Harris
This poem would seem to apply to Oliver was once industrious attentive to his domestic concerns,
Cowdery—one of the three witnesses to the Book of and thought to be worth about ten thousand dollars.
Mormon. He is naturally quick in his temper and in his mad-fits
frequently abuses all who may dare to oppose him in
his wishes. However strange it may seem, I have been a
great sufferer by his unreasonable conduct. At different

2
A photograph of the Times and Seasons, Vol. 2, page 482. The Times and
Seasons was a Mormon publication. In the poem that appears on this page it is
stated that Oliver denied the Book of Mormon.

3a
 The Case Against Mormonism - Vol. 2

A photograph of the Journal of Discourses, Vol. 7, page 164. In this

sermon Brigham Young claims that some of the witnesses were left
to disbelieve that they had seen an angel.

3b
 The Case Against Mormonism - Vol. 2

times while I lived with him, he has whipped, kicked, and I give it to the world for the good of mankind. I
and turned me out of the house. About a year previous to speak the truth and lie not, God bearing me witness.
the report being raised that Smith had found gold plates, ABIGAIL HARRIS.
he became very intimate with the Smith family, and said (Statement by Abigail Harris, as quoted in
he believed Joseph could see in his stone any thing he Mormonism Unvailed, by E. D. Howe, page 254)
wished. After this he apparently became very sanguine
in his belief, and frequently said he would have no one The Mormon Apostle John A. Widtsoe, however, claims
in his house that did not believe in Mormonism; and that Howe’s book is not reliable:
because I would not give credit to the report he made
about the gold plates, he became more austere towards In the preparation of a book against the Church he
me. In one of his fits of rage he struck me with the but secured from upwards of a hundred people in Palmyra
end of a whip, which I think had been used for driving and vicinity unfriendly affidavits as to the character of
oxen, and was about the size of my thumb, and three or Joseph Smith and his family. This was done in 1833,
four feet long. He beat me on the head four or five times, eight or ten years after the period discussed in the
and the next day turned me out of doors twice, and beat affidavits.
me in a shameful manner.—The next day I went to the . . . Honest historians would accept with much
town of Marion, and while there my flesh was black and caution statements made by such a combination. In
blue in many places. His main complaint against me was, Mormonism Unvailed hate and the lust for money stand
that I was always trying to hinder his making money. out primarily. (Joseph Smith—Seeker After Truth, by
. . . Mrs. Putnam told him never to strike or abuse John A. Widtsoe, pages 76-77)
me any more; he then denied ever striking me; she
was however convinced that he lied, as the marks of On page 80 of the same book, John A. Widtsoe stated:
his beating me were plain to be seen, and remained
more than two weeks. Whether the Mormon religion be The famous affidavits in Howe’s book are
true or false, I leave the world to judge, for its effects remarkably alike in composition. One hand must have
upon Martin Harris have been to make him more cross, written them.
turbulent and abusive to me. His whole object was to ....
make money by it. I will give one circumstance in proof It is a marvel that authors writing against Joseph
of it. One day, while at Peter Harris’ house, I told him Smith’s spiritual claims would stoop to mull over
he had better leave the company of the Smiths, as their interminably, charges evidently manufactured by
religion was false; to which he replied, if you would let admitted enemies to suit their purposes. Even in a
me alone, I could make money by it. contest, fair play should be recognized.
....
With regard to Mr. Harris’ being intimate with While the Mormons may try to dismiss statements that
Mrs. Haggard, as has been reported, it is but justice to appear in Howe’s book as being untrue, they cannot easily
myself to state what facts have come within my own ignore the statements which will follow. Strange as it may
observation, . . . Mr. Harris was very intimate with this seem, some of the most damaging statements against the
family, . . . They lived a while in a house which he had character of the Book of Mormon witnesses came from the
built for their accommodation, and here he spent the
pen of Joseph Smith and other Mormon leaders.
most of his leisure hours; and made her presents of
articles from the store and house. . . . At times when
Haggard was from home, he would go there in the A Wicked Man
manner above described, and stay till twelve or one
o’clock at night, and sometimes until day light. In a manuscript dictated by Joseph Smith the
The above statement of facts, I affirm to be true. following statement concerning Martin Harris appears:
LUCY HARRIS.
(Statement by Lucy Harris, as quoted in Mormonism and it came to pass that after we had translated 116
Unvailed, by E. D. Howe, Painesville, Ohio, 1834, pages that he [Martin Harris] desired to carry them to
pages 254-256) read to his friends that peradventure he might convince
them of the truth therefore I inquired of the Lord and
Abigail Harris made this accusation against Martin Harris: the Lord said unto me that he must not take them and
I spake unto him (Martin) the word of the Lord and
Palmyra, Wayne Co. N.Y. 11th mo. 28th, 1833. he said inquire again and I inquired again and also the
. . . In the second month following, Martin Harris third time and the Lord said unto me let him go with
and his wife were at my house. In conversation about them only he shall covenant with me that he will not
Mormonism, she observed, that she wished her husband show them to only but four persons and he covenanted
would quit them, as she believed it was all false and a with the Lord that he would do according to the word
delusion. To which I hea[r]d Mr. Harris reply: “what if of the Lord therefore he took them and took his journey
it is a lie; if you will let me alone I will make money out unto his friend to Palmira Wayne County and State of
of it!” I was both an eye and an ear witness of what has New York and he brake the covenant which he made
been stated above, which is now fresh in my memory, before the Lord and the Lord suffered the writings

4
 to fall into the hands of wicked men and Martin was . . . Hiram Page who began to get revelations through
chastened for my transgression for asking the Lord the the medium of a black stone, certain characters
third time wherefore the plates was taken from me by appearing on that stone which he wrote down. (Journal
the power of God and I was not able to obtain them for of Discourses, Vol. 11, page 2)
a season . . . (“An Analysis of the Accounts Relating
Joseph Smith’s Early Visions,” Master’s thesis, BYU, The Mormon Apostle John A. Widtsoe made this
1965, pages 131-132; see Vol. 1 of The Case Against statement concerning Hiram Page:
Mormonism, pages 100-104, for photographs of this
portion of Paul Cheesman’s thesis) Hiram Page (1800-1852), appears to have been
somewhat fanatical. He found a stone through which he
It is very interesting to note that in a revelation given in claimed to receive revelations, often contrary to those
July of 1828, Martin Harris is called a “wicked man”: received by Joseph Smith. For this he was reprimanded.
(Joseph Smith—Seeker After Truth, page 58)
And when thou deliveredst up that which God had
given thee sight and power to translate, thou deliveredst George Q. Cannon, who was a member of the First
up that which was sacred into the hands of a wicked man, Presidency, made this statement:
Who has set at naught the counsels of God, and
has broken the most sacred promises which were In the early days there was a man that was a witness
made before God, and has depended upon his own to the Book of Mormon, who had been selected by the
judgment and boasted in his own wisdom. (Doctrine Lord to handle the plates, to heft them, and then to
and Covenants, sec. 3, verses 12-13) write his testimony concerning that which he had seen
and felt. He obtained possession of a seer stone—or
In another revelation given sometime later, Martin as it is called sometimes, a peep-stone. Through this
Harris is again called a wicked man: peep-stone he professed to obtain revelations, which
he wrote. (Journal of Discourses, Vol. 24, page 364)
Behold, they have sought to destroy you; yea, even
the man in whom you have trusted has sought to destroy The Mormon writer Ivan J. Barrett gives us this
you. interesting information:
And for this cause I said that he is a wicked man,
for he has sought to take away the things wherewith you Stone gazing was a very popular fad in northwestern
have been entrusted; and he has also sought to destroy New York.
your gift. (Doctrine and Covenants, sec. 10, verses 6-7)
Among the stones found near Palmyra were certain
Nevertheless, Martin Harris was chosen as one of the small, peculiar glasslike objects that the superstitious
called “magic stones” or “peek stones.” The fortunate
three witnesses to the Book of Mormon. owner of such a stone was thought to be able, by gazing
intently into it, to find lost or stolen goods. (Tyler,
Page’s Stone Freedom’s Ferment, 88.)

There is little doubt that the Book of Mormon Or, there were those who claimed to discern spiritual
witnesses were very credulous. Ezra Booth relates the matters. This was a devise of the devil to discredit the
following: Urim and Thummim and the seer stone provided by the
Lord to be used by the Prophet Joseph Smith in bringing
Hiram Page, one of the eight witnesses, and also one to man the sacred scriptures heretofore hidden from his
of the “money diggers,” found a smooth stone, upon understanding.
which there appeared to be a writing, which when Hiram Page . . . became one of the eight witnesses
transcribed upon paper, disappeared from the stone, to the Book of Mormon . . . he obtained a stone through
and another impression appeared in its place. This which he received some spurious revelations. This stone
when copied, vanished as the former had done, and so was preserved as a souvenir and is now in possession
it continued, alternately appearing and disappearing; of the Reorganized Church. It is a flat stone about
in the meanwhile, he continued to write, until he had seven inches long, four inches wide and a quarter of
written over considerable paper. It bore striking marks an inch thick, dark gray in color with waves of brown
of a Mormonite revelation, and was received as an and purple gracefully interwoven across the surface.
authentic document by most of the Mormonites, till A hole was drilled through one end and a string drawn
Smith, by his superior sagacity, discovered it to be a through it with which the stone was hung around the
Satanic fraud. (Statement by Ezra Booth, as quoted in owner’s neck. It is hardly impressive enough to be used
Mormonism Unvailed, by E. D. Howe, pages 215-216) as a paper weight and yet it became a tool used by the
adversary of righteousness to stir up strife and create a
The Mormon Apostle George A. Smith confirmed schism in the Church. (McGavin, op, cit., p. 93.)
the fact that Hiram Page was using a stone to give . . . So Hiram Page decided to settle the question as
revelations: where Zion was to be built through his magical stone.

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 The Case Against Mormonism - Vol. 2

. . . Oliver Cowdery and the Whitmer family were ex-justice of the peace, became her scribe, and wrote her
deceived by the false declarations of Hiram Page. (More revelations for her. Jared Carter, who lived in the same
Remarkable Stories of How We Got the Revelations house with David Whitmer, soon imbibed the same
in the Doctrine and Covenants, by Ivan J. Barrett, spirit, . . . They still held their secret meetings at David
Extension Publications, BYU, page 7) Whitmer’s, and when the young woman, who was their
instructress, was through giving what revelations she
Joseph Smith himself admitted that Hiram Page gave intended for the evening, she would jump out of her
false revelations through his stone and that the other chair and dance over the floor, boasting of her power,
witnesses were influenced by his revelations: until she was perfectly exhausted. (Biographical
Sketches of Joseph Smith, by Lucy Smith, Liverpool,
To our great grief, however, we soon found that 1853, pages 211-212)
Satan had been lying in wait to deceive, and seeking
whom he might devour. Brother Hiram Page had in his Years later David Whitmer claimed that this story was
possession a certain stone, by which he had obtained false:
certain “revelations” concerning the upbuilding of Zion,
the order of the church, etc., all of which were entirely at I will state, that the whole of these things from first to
variance with the order of God’s house, as laid down in last are entirely false, . . . I suppose the girl to whom
the New Testament, as well as in our late revelations. . . . reference is made, was Adaline Fuller. . . . In those days
the Whitmer family and Oliver Cowdery, were believing several of us had this gift. I would call it the gift of
much in the things set forth by this stone, we thought discernment, or prophecy; but none of them pretended
best to inquire of the Lord concerning so important a to dictate for the church, . . . She, nor any of them,
matter; . . . (History of the Church, by Joseph Smith, never did give a revelation to the church, . . . I have no
Vol. 1, pages 109-110) knowledge whatever of her ever receiving a revelation
that I would fill Joseph’s place when he died. . . . We
The revelation that Joseph Smith received is found in never did hold any secret meetings at my house, . . . As
Section 28 of the Doctrine and Covenants. In verse 11 to her jumping out of her chair and dancing over the
we read: floor . . . I say this is false in toto, . . . (Saints’ Herald,
February 5, 1887, page 90)
And again, thou shalt take thy brother, Hiram Page,
between him and thee alone, and tell him that those In Trouble
things which he hath written from that stone are not of
me, and that Satan deceiveth him; Martin Harris, one of the three witnesses to the
In a letter which was published in the Saints’ Herald Book of Mormon, constantly found himself in trouble
in 1887, David Whitmer, one of the three witnesses to with the church. On one occasion Joseph Smith wrote:
the Book of Mormon, made this statement concerning The council proceeded to investigate certain
Page’s stone: charges presented by Elder Rigdon against Martin
Harris; one was, that he told A. C. Russell, Esq., that
As to the revelations which came through Hiram Page’s Joseph drank too much liquor when he was translating
stone, I will state that Oliver and I never thought much the Book of Mormon; and that he wrestled with many
about them. We talked of them, and thought they might men and threw them; and that he (Harris) exalted
be from God, or might be from Satan. (Saints’ Herald,
himself above Joseph, in that he said, “Brother Joseph
February 5, 1887, page 90)
knew not the contents of the Book of Mormon, until
it was translated, but that he himself knew all about it
Joseph Smith’s mother, Lucy Smith, told of another
before it was translated.”
incident with a stone: Brother Harris did not tell Esq. Russell that Brother
At this time a certain young woman, who was Joseph drank too much liquor while translating the
living at David Whitmer’s, uttered a prophecy, which Book of Mormon, but this thing occurred previous
she said was given her, by looking through a black stone to the translating of the Book; he confessed that his
that she had found. This prophecy gave some altogether mind was darkened, and that he had said many things
a new idea of things. She said, the reason why one inadvertently, calculated to wound the feelings of his
third of the Church would turn away from Joseph, was brethren, and promised to do better. (History of the
because that he was in transgression himself; that he Church, Vol. 2, page 26)
would fall from his office on account of the same; that
David Whitmer or Martin Harris would fill Joseph’s Under the date of June 16, 1834, this statement is
place; and that the one who did not succeed him, would recorded in the History of the Church:
be the Counsellor to the one that did.
This girl soon became an object of great attention Martin Harris having boasted to the brethren that he
among those who were disaffected. Dr. Williams, the could handle snakes with perfect safety, while fooling

6
 with a black snake with his bare feet, he received a bite Apostasy
on his left foot. The fact was communicated to me, and
I took occasion to reprove him, and exhort the brethren The Mormon Apostle George A. Smith related the
never to trifle with the promises of God. (History of the following:
Church, Vol. 2, page 95)
After the organization of the Twelve Apostles, and
Oliver Cowdery, one of the three witnesses to the the so far finishing of the Kirtland Temple as to hold a
Book of Mormon, also found himself in trouble with solemn assembly and confer the Kirtland endowment
the church on many occasions. Joseph Smith made this therein, the spirit of apostacy became more general, and
statement concerning an incident which occurred in 1830: the shock that was given to the Church became more
severe than on any previous occasion.
Whilst thus employed in the work appointed me . . . One of the First Presidency, several of the
by my Heavenly Father, I received a letter from Oliver Twelve Apostles, High Council, Presidents of Seventies,
Cowdery, the contents of which gave me both sorrow the witnesses of the Book of Mormon, Presidents of
and uneasiness. . . . He wrote to inform me that he had Far West, and a number of others standing high in the
discovered an error in one of the commandments— . . . Church were all carried away in this apostacy; and they
The above quotation, he said, was erroneous, and thought there was enough of them to establish a pure
added: “I command you in the name of God to erase religion that would become universal.
those words, that no priestcraft be amongst us!” This attempted organization was under the direction
I immediately wrote to him in reply, in which I asked of Warren Parrish, . . . (Journal of Discourses, Vol. 7,
him by what authority he took upon him to command me pages 114-115)
to alter or erase, to add to or diminish from, a revelation
or commandment from Almighty God. Thomas B. Marsh wrote Wilford Woodruff a letter in
A few days afterwards I visited him and Mr. which he stated:
Whitmer’s family, when I found the family in general
of his opinion concerning the words above quoted, and President Smith, and his company, returned, on, or about
it was not without both labor and perseverance that I the 10th of December; soon after which this dissenting
could prevail with any of them to reason calmly on the band, openly, and publicly, renounced the church of
subject. (History of the Church, Vol. 1, pages 104-105) Christ of Latter Day Saints, and claimed themselves
to be the old standard; called themselves the church
In November, 1831, Joseph Smith received a revelation of Christ, excluded that of Saints, and set at naught
in which the following appeared: Br. Joseph, and the whole church, denounced them as
heretics. . . .
Hearken unto me, saith the Lord your God, for my Also, the church has had much sorrow during the
servant Oliver Cowdery’s sake. It is not wisdom in me past winter, on account of the unfaithfulness of Oliver
that he should be entrusted with the commandments and Cowdery, David Whitmer, and Lyman E. Johnson,
the moneys which he shall carry unto the land of Zion, and in consequence of this, and their opposition to our
except one go with him who will be true and faithful. beloved brother Joseph Smith jr, and the best interest of
(Doctrine and Covenants, section 69, verse 1) the church of Jesus Christ, and for persisting in the same,
a number of charges have been substantiated against
Anti-Mormon writers have stated that this revelation them, before the Council and Bishop of the church, and
shows that Oliver Cowdery was not trustworthy. B. H. they have also been excluded from fellowship. “How
Roberts, on the other hand, gives this explanation: has the gold become dim, the most fine gold changed!!!”
(Elders’ Journal, July, 1838, pages 36-38)
It must not be understood from the first paragraph of
this revelation that Oliver Cowdery was untrustworthy, Brigham Young made this statement concerning the
and therefore it was necessary that a companion be apostasy at Kirtland:
provided for him. The fact was that much of the journey
. . . was through a sparsely settled country, . . . where At this time the spirit of speculation, disaffection
there is always a gathering, more or less, of lawless and apostacy imbibed by many of the Twelve, and
people; and it was at considerable risk that a person which ran through all the quorums of the Church,
traveled through such a country, especially when alone prevailed so extensively that it was difficult for any to
and carrying money with him. (History of the Church, see the path to pursue.
Vol. 1, page 234, footnote) On a certain occasion several of the Twelve, the
witnesses to the Book of Mormon, and others of the
Be this as it may, as the years went by the split authorities of the church, held a council in the upper
between some of the Book of Mormon witnesses and room of the Temple. The question before them was to
ascertain how the Prophet Joseph could be deposed
Joseph Smith began to widen.

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 The Case Against Mormonism - Vol. 2

and David Whitmer appointed President of the Church. sought to destroy the confidence of the people present in
(Deseret News Weekly, February 10, 1858, page 386, David Whitmer, on whom he had bestowed all the gifts
as quoted in Conflict at Kirtland, by Max H. Parkin, and power that he had himself received by inspiration,
1966, page 311) by the laying on his hand according to the order of
heaven. (John Whitmer’s History, page 24)
The Mormon writer Max H. Parkin made this comment:
David Whitmer himself gave this information
The disgruntled dissenters were anxious to make concerning the ordination:
some changes in the Church. Late in the spring they
conceived a plot to depose Joseph Smith from Church To show you that Brother Joseph and myself still loved
leadership and replace him with David Whitmer. each other as brethren after this, I will tell you that
(Conflict at Kirtland, page 311) he had so much confidence in me that in July, 1834,
he ordained me his successor as “Prophet Seer and
In a footnote on the same page, Max Parkin gives this Revelator” to the Church. He did this of his own free
information: will and not at any solicitation whatever on my part.
I did not know what he was going to do until he laid
It is possible that David Whitmer was selected to his hands upon me and ordained me. (An Address to
be Smith’s replacement by this dissenting group due All Believers in Christ, by David Whitmer, Richmond,
to an earlier ordination he had received in Missouri Missouri, 1887, page 55)
in July, 1834, by the Prophet Joseph. On the 15th of
March, 1838, in Far West, Missouri, the minutes of a Because of this ordination, several people tried to
meeting attended by Joseph Smith gives the following get David Whitmer to lead the Church at various times.
details: “President Joseph Smith, Jun., gave a history
Although David Whitmer and Oliver Cowdery
of the ordination of David Whitmer which took place
in July, 1834, to be a leader or a Prophet to this Church, were excommunicated, there seems to be some
which [ordination] was on conditions that he [i.e. Joseph confusion concerning Martin Harris’ excommunication.
Smith, Jun.] did not live to God himself.” (“Far West In volume one of Doctrines of Salvation (which
Record,” page 108) contains the sermons and writings of Joseph Fielding
Smith, compiled by Bruce R. McConkie) we find this
The Mormon writer John J. Stewart made this statement:
statement concerning David Whitmer’s ordination:
All three left the Church. Martin Harris was never
Joseph was so favorably impressed with David in the excommunicated, but the other two were. (Doctrines
early years of their acquaintance that he once ordained of Salvation, Vol. 1, page 222)
him as his successor in the event his own life were
suddenly taken; . . . (Joseph Smith the Mormon Prophet, On page 226 of the same book, we find this
by John J. Stewart, Salt Lake City, 1966, page 30) statement:
John Whitmer—David Whitmer’s brother—made Now let me say something about Martin Harris. He was
this statement: never excommunicated, but drifted away and became
disaffected.
. . . Smith called a conference at the house of Lyman
Wight, three miles west of Liberty, in which conference In volume three of the same work, however, we find
the most of the official members belonging to Zion this statement:
were present, where Smith organized the High Council
of Zion, as I said in a former chapter, in which David It is well known that Oliver Cowdery and David Whitmer
Whitmer was ordained President of Zion, and John left the Church, but it has been generally supposed that
Whitmer and W. W. Phelps his counselors. Here at the Martin Harris was never excommunicated. The Journal
same time, he ordained David Whitmer Prophet, Seer History of the Church under the date of Jan. 1, 1838,
and Revelator and Translator. however, tells of his excommunication by the High
CHAPTER XXII. Council in Kirtland in Dec., 1837. He was rebaptized
Now from this time forth, which was in July, 1834, Sept. 17, 1870, in Salt Lake City by Edward Stevenson
Smith seemed to be in doubt where into this thing would and confirmed the same day by Orson Pratt. Journal
grow, and began to upbraid D. Whitmer, and abuse him History, Sept. 17, 1870. (Doctrines of Salvation, Vol.
as his natural custom was to do unto those whom he 3, page 229, footnote 8)
feared, lest they should become great in the sight of
God or man; therefore, he harangued the conference and

8
 Be this as it may, Martin Harris became very upset liberties of the whole church. . . . The council have
at Joseph Smith. In an affidavit dated September 13, concluded they have nothing to do with me. So I am not
1842, Franny Brewer stated: drawn in question; but calculate to attend one meeting,
say what I think wisdom and leave them to their own
“In the spring of 1837 I left Boston for Kirtland damnation. My soul is sick of such scrambling for
to assemble with the Saints and worship God more power and self-aggrandizement, by a pack of fellows
perfectly. . . . Martin Harris told me that the prophet was more ignorant than Balaams Ass! . . . Our hearts are
most notorious for lying and licentiousness.” (Mormon encouraged, for we believe in Gods holy word—we
Portraits, by Dr. W. Wyl, 1886, pages 249-250) believe in enjoying equal rights and equal privileges and
we believe it to be our duty to separate ourselves from
The Mormon leaders in turn published an attack on the all who are disposed to fulminate, pretend revelation
character of Martin Harris. The following appeared in and uphold corruption by lying. . . . By yours I learned
the Elders’ Journal—a Mormon publication—edited by that some of the brethren have finally come out against
impunities &c. and declared the “Church of Christ.”
Joseph Smith:
(Letter dated February 4, 1838, Huntington Library,
One thing we have learned, that there are negroes who microfilm copy at Utah State Historical Society)
were white skins, as well as those who wear black ones.
Granny [Warren] Parrish had a few others who In a postscript to the same letter Oliver Cowdery added:
acted as lackies, such as Martin Harris, Joseph Coe, Give me my freedom or take my life! I shall no longer
Cyrus P Smalling, etc. but they are so far beneath be bound by the chains of hell; I shall speak out when I
contempt, that a notice of them would be too great a see a move to deceive the ignorant. We do not expect the
sacrifice for a gentleman to make. great body of the church here to unite in our views—We
Having said so much, we leave this hopefull do not ask—we want none but independent men—not
company, in the new bond of union which they have the ragmuffians who believe in man more than God!
formed with the priests. While they were held under
restraints by the church, and had to behave with a degree In a letter to his brothers dated February 24, 1838,
of propriety, at least, the priests manifested the greatest
Oliver Cowdery wrote:
opposition to them. But no sooner were they excluded
from the fellowship of the church and gave loose, to Judge Phelps received a letter also from Messrs. Rigdon
all kind of abominations, swearing, lying, cheating, & Smith, . . . I know not what will follow their arrival
swindling, drinking, with every species of debauchery, here, but I fear that a blast like that which has fallen
. . . (Elders’ Journal, August, 1838, page 59) on the devoted town of Kirtland, will come after time
sufficient to test the impropriety of those plans advocated
Oliver Cowdery also turned on Joseph Smith and by some in this church. . . . There is a great stir here,
the church. In a letter dated January 21, 1838, Oliver and so far as I am able to learn, the names of all who
Cowdery accused Joseph Smith of adultery: refuse to confess those disorganizing doctrines lately
introduced into the church, to be correct, are denounced
When he [Joseph Smith] was there we had some as wicked, devilish, and more than all with them “not
conversation in which in every instance I did not fail friendly to Joseph.” I am certainly sick of such perfect
to affirm that what I had said was strictly true. A dirty, foolery—there is no God in it! There is no alternative
nasty, filthy affair of his and Fanny Alger’s was in my mind, but those desperate and hot headed power
talked over in which I strictly declared that I had never seeking, ignorant men, here, will drive the inteligent
deserted from the truth in the matter, and as I supposed and independent to declare their belief to an astonished
was admitted by himself. (Letter dated January 21, world! . . . From what I learn I have long been pointed
1838, recorded by Warren Cowdery, original located in out for a victim, to receive the displeasure of men who
Huntington Library, San Marino, California, microfilm profess to hold the connecting link between earth and
copy at the Utah State Historical Society) heaven! and of course if I believe it, I am in danger:
but I don’t fear. I have heretofore written but little in
On February 4, 1838, Oliver Cowdery wrote a letter my letters . . . on the subject of your divisions, but have
to his brothers, Warren and Lyman, in which he stated: thought the more—in due time you will hear me speak.
I want to say, however, that if those who have taken
You will have received an answer to the matter of a stand against those wicked doctrines, heretofore
Mr. Smith’s accusation against me in publick ere this taught, they may be instrumental in preserving the
arrives. Matters in the church here are assuming a form Church of Christ on Earth. But if they do it will be
to be looked at by the candid candidly: The radical by a holy walk and Godly conduct—not by following
principles taught when Messrs. Smith & Rigdon were those wild enthusiastic slandering examples set before
here, have given loose to the enthusiastick, and there us for a few months past. (Letter dated February 24,
seems to be a disposition prevalent to carry forward 1838, Huntington Library, microfilm copy at Utah State
those damning doctrines to the subversion of the Historical Society)

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 The Case Against Mormonism - Vol. 2

Speaking of Oliver Cowdery’s letters, the Mormon David Whitmer, one of the three witnesses to the
writer Leland H. Gentry made this statement: Book of Mormon, made this statement:
Cowdery’s personal bitterness toward Joseph Smith If you believe my testimony to the Book of Mormon; if
shines forth in each of his letters written at this time. you believe that God spake to us three witnesses by his
(A History of the Latter-day Saints in Northern Missouri own voice, then I tell you that in June, 1838. God spake
From 1836 to 1839, by Leland Gentry, BYU, 1965, page to me again by his own voice from the heavens, and told
129, footnote 65) me to “separate myself from among the Latter Day
Saints, for as they sought to do unto me, so should it be
In a footnote on page 139 of the same book, Leland done unto them.” In the spring of 1838, the heads of the
Gentry stated: church and many of the members had gone deep into
error and blindness. . . . About the same time that I
For evidence of Cowdery’s dislike for Joseph Smith at came out, the Spirit of God moved upon quite a number
this time, see “Cowdery Letters,” January 21, February of the brethren who came out, with their families. All of
4, and February 24, 1838. the eight witnesses who were then living (except the
three Smiths) came out; Peter and Christian Whitmer
Leland Gentry even claims that Oliver Cowdery was were dead. Oliver Cowdery came out also. Martin
preparing to print his “dissenting views”: Harris was then in Ohio. The church went deeper and
deeper into wickedness. (An Address to All Believers in
Oliver then removed to Far West where he presented Christ, by David Whitmer, 1887, pages 27-28)
these notes claiming that they were long overdue.
He also made plans to use the press to spread his The Mormon writer George Reynolds made this
dissenting views. (A History of the Latter-day Saints statement concerning the three witnesses:
in Northern Missouri From 1836 to 1839, page 147)
Again, there is one very note-worthy fact with regard
Finally, in Far West the division became so great that to these three men. They were all severed from the
the Mormons drove out the dissenters. John Whitmer, communion of the Church during the life-time of the
one of the eight witnesses, related the following: Prophet Joseph. . . . Although, at certain periods of
their lives, they smarted under the denunciations and
Joseph Smith, Jr., S. Rigdon, and Hyrum Smith reproofs they received from the Prophet and entertained
moved their families to this place, Far West, in the towards him the most bitter feelings, for the course he
spring of 1838. As soon as they came here, they took towards them, going so far as to denounce him
began to enforce their new organized plan, which as a fallen prophet, yet with all their acrimony and
caused dissensions and difficulties, threatenings and hatred they never once deviated from the testimony that
even murders. Smith called a council of the leaders is printed above their names at the commencement of
together, in which council he stated that any person the Book of Mormon. (The Myth of the “Manuscript
who said a word against the heads of the Church, should Found,” by George Reynolds, Salt Lake City, 1883,
be driven over these prairies as a chased deer by a pages 76-77)
pack of hounds, having an illusion to the Gideonites,
as they were termed, to justify themselves in their
wicked designs. Thus on the 19th of June, 1838, they Wicked Witnesses
preached a sermon called the Salt Sermon, in which
these Gideonites understood that they should drive the After the witnesses left the church, the Mormons
dissenters, as they termed those who believed not in accused them of wickedness and crime. For instance,
their secret bands, in fornication, adultery or midnight George Q. Cannon, a member of the First Presidency,
machinations. . . . They had threatened us, to kill us, charged that Oliver Cowdery was an adulterer:
if we did not make restitutions to them, by upholding
them in their wicked purposes and designs. . . . The case of Oliver Cowdery illustrated in the most
But to our great astonishment, when we were on striking manner this great and important truth. Chosen
our way home from Liberty, Clay County, we met the to be one of the three witnesses to the Book of Mormon,
families of Oliver Cowdery and L. E. Johnson, whom he beheld an holy angel. It might be thought that after
they had driven from their homes, and robbed them receiving the ministration of heavenly messengers and
of all their goods, save clothing, bedding, etc. beholding the face of the Redeemer, there would be no
While we were gone Jo. and Rigdon and their band danger of his falling; but, alas! he transgressed the law of
of Gadiatons kept up a guard, and watched our houses, God; he committed adultery; the spirit of God withdrew
and abused our families, and threatened them, if they from him, and he, the second elder in the Church, was
were not gone by morning, they would be drove out, excommunicated from the Church. (Juvenile Instructor,
and threatened our lives, if they ever saw us in Far West. December 1, 1885, page 360, as quoted in Conflict at
(John Whitmer’s History, page 22) Kirtland, by Max Parkin, page 170)

10
On another occasion he stated: sufficiently, but that he brays out cursings instead of
blessings. Poor ass! Whoever lives to see it, will see
He was eager to have another wife. Contrary to the him and his rider perish like those who perished in the
remonstrances of Joseph, and in utter disregard of his gainsaying of Korah, or after the same condemnation.
warnings, he took a young woman and lived with her (History of the Church, Vol. 3, page 228)
as a wife, in addition to his legal wife. Had Oliver
Cowdery waited until the Lord commanded His people Before driving these dissenters from Far West, the
to obey this principle, he could have taken this young Mormons wrote them a very threatening letter in which
woman, had her sealed to him as his wife, and lived they accused them of stealing, lying and counterfeiting:
with her without condemnation. But taking her as he did
was a grievous sin, and was doubtless the cause of his Far West, June, 1838.
losing the Spirit of the Lord, and of being cut off from “To Oliver Cowdery, David Whitmer, John
the Church. (Juvenile Instructor, September 15, 1881, Whitmer, William W. Phelps, and Lyman E. Johnson,
page 206, as quoted in Conflict at Kirtland, page 170) greeting:
“Whereas the citizens of Caldwell county have
Brigham Young, the second president of the Mormon borne with the abuse received from you at different
Church, made this statement: times, and on different occasions, until it is no longer
to be endured; . . . out of the county you shall go, and
They [i.e. Joseph Smith and Oliver Cowdery] had no power shall save you. And you shall have three days
a revelation that the order of Patriarchal Marriag [sic] after you receive this communication to you, including
and the Sealing was right. Oliver said unto Joseph, “Br. twenty-four hours in each day, for you to depart with
Joseph why don’t we go into the Order of Polygamy, your families peaceably; which you may do undisturbed
and practice it as the ancients did we know it is true by any person; but in that time, if you do not depart,
then why delay.” Joseph’s reply was I know that we we will use the means in our power to cause you to
know it is true and from God, but the time has not yet depart; for go you shall. . . . there is but one decree for
come. This did not seem to suit Oliver who expressed you, which is depart, depart, or a more fatal calamity
a determination to go into the order of Plural Marriage shall befal you.
anyhow, altho Joseph said, “Oliver if you go into this “After Oliver Cowdery had been taken by a State
thing it is not with my faith or consent.” Disregarding warrant for stealing, and the stolen property found in
the counsel of Joseph, Oliver Cowdery took to wife the house of William W. Phelps; in which nefarious
Annie Lyman cousin to Geo. A. Smith. From that time transaction John Whitmer had also participated. Oliver
he went into darkness and lost the spirit. Annie Lyman Cowdery stole the property, conveyed it to John
is still alive, a witnes [sic] to these things. (Statement Whitmer, and John Whitmer to William W. Phelps;
recorded in “Charles L. Walker Journal.” VIII, page 118 and then the officers of law found it. While in the
or whole page 444, as quoted in Conflict at Kirtland, hands of an officer, and under an arrest for this vile
page 169) transaction, and, if possible, to hide your shame from
the world like criminals, (which, indeed, you were,) you
In a letter dated December 16, 1838, Joseph Smith appealed to our beloved brethren, Presidents Joseph
made this statement concerning some of the witnesses Smith, jr., and Sidney Rigdon, men whose characters
to the Book of Mormon: you had endeavored to destroy by every artifice you
could invent, not even the basest lying excepted; and
Such characters as McLellin, John Whitmer, David did you find them revengeful? No; . . . They enlisted,
Whitmer, Oliver Cowdery, and Martin Harris, as you well know, their influence, to save you from
are too mean to mention; and we had liked to have your just fate; and they, by their influence, delivered
forgotten them. (History of the Church, Vol. 3, page you out of the hands of the officer. . . . Did you practise
232) the promised reformation? You know you did not; but,
by secret efforts, continued to practise your iniquity,
Joseph Smith made this statement concerning David and secretly to injure their character, notwithstanding
Whitmer who was one of the three witnesses to the their kindness to you. . . . As we design this paper to
Book of Mormon: be published to the world, we will give an epitome of
your scandalous conduct and treachery for the last two
God suffered such kind of beings to afflict Job—but years. We wish to remind you that Oliver Cowdery
it never entered into their hearts that Job would get and David Whitmer were among the principal of those
out of it all. This poor man who professes to be much who were the means of gathering us to this place by
of a prophet, has no other dumb ass to ride but David their testimony which they gave concerning the plates
Whitmer, to forbid his madness when he goes up to of the Book of Mormon; that they were shown to them
curse Israel; and this ass not being of the same kind as by an angel; which testimony we believe now, as much
Balaam’s, therefore, the angel notwithstanding appeared as before you had so scandalously disgraced it. . . .
unto him, yet he could not penetrate his understanding

11
 The Case Against Mormonism - Vol. 2

“The saints in Kirtland having elected Oliver The Mormon historian B. H. Roberts made this
Cowdery to be a justice of the peace, he used the power statement concerning this letter:
of that office to take their most sacred rights from them,
and that contrary to law. This unfortunately, was followed shortly afterwards
“He supported a parcel of blacklegs, and in disturbing by a communication drawn up by Elder Rigdon, it is
the worship of the saints; . . . Oliver Cowdery, David said, and addressed to the leading dissenters, Oliver
Whitmer, and Lyman E. Johnson, united with a gang of Cowdery, David Whitmer, John Whitmer, William W.
counterfeiters, thieves, liars, and blacklegs of the deepest Phelps and Lyman E. Johnson, commanding them to
dye, to deceive, cheat, and defraud the saints out of their leave Caldwell county within three days under penalty
property, by every art and stratagem which wickedness of a “more fatal calamity” befalling them if they refused
could invent; using the influence of the vilest persecutions to depart. The document was signed by eighty-four men,
to bring vexatious lawsuits, villanous prosecutions, and more or less prominent in the church, but neither the
even stealing not excepted. . . . Oliver Cowdery and his Prophet’s nor Sidney Rigdon’s name is included among
gang (such of them as belonged to the church) were the signatures. (Comprehensive History of the Church,
called to an account by the church for their iniquity. Vol. 1, pages 438-439)
They confessed repentence, and were again restored
to the church; but the very first opportunity they were According to Ebenezer Robinson, Hyrum Smith—
again practising their former course. . . . During the full Joseph Smith’s brother and a member of the First
career of Oliver Cowdery and David Whitmer’s bogus Presidency—also signed the letter.
money business, it got abroad into the world that they
were engaged in it, and several gentlemen were preparing
The “Far West Record” contains some very
to commence a prosecution against Cowdery; he finding important information concerning Oliver Cowdery and
it out, took with him Lyman E. Johnson, and fled to Far the bogus money business. The “Far West Record” is
West with their families; Cowdery stealing property, and an unpublished “record book containing minutes of
bringing it with him, which has been, within a few weeks meetings in Kirtland and Far West, Missouri.” The
past, obtained by the owner, by means of a search-warrant; original is in the LDS Church Historian’s Office. For
and he was saved from the penitentiary by the influence
years the Mormon leaders have suppressed this record.
of two influential men of the place. He also brought notes
with him, upon which he had received pay, and made an (This is one of the documents that they would not
attempt to sell them to Mr. Arthur of Clay county. . . . microfilm for us.) Recently, however, Leland Gentry, a
Neither were you contented with slandering and vilifying Mormon who was working on his thesis at the Brigham
here, but you kept up continual correspondence with your Young University, was permitted access to it. On page
gang of marauders in Kirtland. encouraging them to go 117 of the “Far West Record,” Leland Gentry found
on with their iniquity; which they did to perfection, by testimony given by Joseph Smith and Fredrick G.
swearing falsely to injure the characters and property
of innocent men, stealing, cheating, lying, instituting Williams that tended to link Oliver Cowdery with the
vexatious lawsuits, selling bogus money, and also stones bogus money business. Leland Gentry states:
and sand for bogus; in which nefarious business Oliver
[Fredrick G.] Williams, who vacillated between being a
Cowdery, David Whitmer, and Lyman E. Johnson were,
dissenter and a faithful member of the Church, testified
engaged, while you were there. Since your arrival here,
that Oliver had personally informed him of a man
you have commenced a general system of that same
kind of conduct in this place. You set up a nasty, dirty, in the Church by the name of Davis who would
pettifogger’s office, pretending to be judges of the law, . . . compound metal and make dies which could print
“And, amongst the most monstrous of all your money that could not be detected from the real thing.
abominations, we have evidence (which, when called Oliver allegedly told Williams that there was no harm
upon, we can produce,) that letters sent to the post office in accepting and passing around such money, provided
in this place have been opened, read, and destroyed, it could not be determined to be unsound.
and the persons to whom they were sent never obtained Joseph Smith’s testimony was similar. He
them; thus ruining the business of the place. We have claimed that a non-member of the Church by the name
evidence of a very strong character that you are at this of Sapham had told him in Kirtland that a warrant
very time engaged with a gang of counterfeiters, coiners, had been issued against Oliver, “for being engaged in
and blacklegs, as some of those characters have lately making a purchase of bogus money and dies to make
visited our city from Kirtland, and told what they had the counterfeit money with.” According to the Prophet,
come for; and we know, assuredly, that if we suffer you he and Sidney Rigdon went to visit Oliver concerning
to continue, we may expect, and that speedily, to find the matter and told him that if he were guilty, he had
a general system of stealing, counterfeiting, cheating, better leave town; but if he was innocent, he should
and burning property, as in Kirtland— . . . we will put stand trial and thus be acquited. “That night or next,” the
you from the county of Caldwell: so help us God.” Prophet said, Oliver “left the country.” (A History of
(Letter quoted in Senate Document 189, February 15, the Latter-day Saints in Northern Missouri From 1836
1841, pages 6-9) to 1839, page 146)

12
A photograph of page 8 of Senate Document 189. Notice that the Mormons accused
Oliver Cowdery and David Whitmer of being involved in the bogus money business.

13a
 The Case Against Mormonism - Vol. 2

A photograph of page 27 of An Address to All Believers in Christ. David Whitmer—

one of the three witnesses to the Book of Mormon—claims that God told him to
leave the Church.

13b
 The Case Against Mormonism - Vol. 2

From this information it would appear that Joseph Smith or no Devil, property he must and would have.” Joseph
was almost an accessory after the fact, since he warned Smith also claimed that Oliver told him that since he
Oliver Cowdery to flee from the law if he was guilty. had been dishonestly dealt with by others, it was his
intention in the future to deal dishonestly.
Joseph Smith’s testimony was given at the time
Sidney Rigdon gave similar testimony. He claimed
Oliver Cowdery was being tried for his membership in that in January of 1837, Oliver had sold his interests in
the church. The 8th charge against Oliver Cowdery read the printing office in Kirtland to himself (i.e., Rigdon)
as follows: and Joseph Smith, who gave as payment their personal
notes. Later on, according to Rigdon, Oliver changed
Eighth—For disgracing the Church by being his mind and wished to recover his property. Permission
connected in the bogus business, as common report was granted on the condition that Cowdery deliver up
says. (History of the Church, Vol. 3, page 16) the notes which he held against the two presidents.
Instead, Cowdery went to the printing establishment,
According to Joseph Smith, the eighth charge took whatever he pleased from it, and then refused to
against Oliver Cowdery was “sustained” (History of the give up the notes according to his agreement. Oliver
Church, Vol. 3, page 17). In a footnote on the same page then removed to Far West where he presented these
the Mormon historian B. H. Roberts stated: notes claiming that they were long overdue. (A History
of the Latter-day Saints in Northern Missouri From
. . . since these charges were sustained upon testimony 1836 to 1839, page 147)
of witnesses, as the minutes of the High Council
proceedings in the Far West Record clearly show, it is The ninth charge was also “sustained.”
to be believed that the Church had sufficient cause for Six of the nine charges against Cowdery were
rejecting him. “sustained” and he was “considered no longer a
According to Leland Gentry, Sidney Rigdon also member of the Church of Jesus Christ of Latter-day
testified concerning Oliver Cowdery’s involvement in Saints” (History of the Church, Vol. 3, page 17). David
the bogus business. We will probably never know just Whitmer was also excommunicated from the church.
what Sidney Rigdon said until the Mormon leaders The Mormons continued to attack the character of
release a copy of the “Far West Record.” the witnesses in the Times and Seasons—a Mormon
The second charge against Oliver Cowdery read: publication. Hyrum Smith—Joseph’s brother—made
this statement:
Second—For seeking to destroy the character of
President Joseph Smith, Jun., by falsely insinuating . . . I cannot help making particular mention of Lyman
that he was guilty of adultery. (History of the Church, Cowdery, who, in connexion with his brother Oliver,
Vol. 3, page 16) took from me a great many things; and to cap the climax
of his iniquity, compelled my aged father, by threatning
This charge was also “sustained.” It must have grown to bring a mob upon him, to deed over to him, or his
out of Oliver Cowdery’s accusation concerning the brother Oliver, about 160 acres of land to pay a note
which he said I had given to Oliver for $165, such a note
“dirty, nasty, filthy affair of his [Joseph Smith] and
I confess I was, and still am entirely ignorant of, and
Fanny Alger’s.” The ninth charge read as follows: after mature consideration, I have to say that I believe
it must be a forgery. (Times and Seasons, Vol. 1, pages
Ninth—For dishonestly retaining notes after they
22-23, December 1839)
had been paid; and finally, for leaving and forsaking the
cause of God, and returning to the beggarly elements
On page 81 of the same volume, we find this statement:
of the world, and neglecting his high and holy calling,
according to his profession. (History of the Church, These characters were busy in striving to stir up strife
Vol. 3, page 16) and turmoil among the brethren, and urging on mean and
vexatious lawsuits; they were also, studiously engaged
According to Leland Gentry, Joseph Smith testified in circulated false and slanderous reports against the
against Oliver Cowdery on this charge: saints, to stir up our enemies to anger against us, that
they might again drive us from our homes, and enjoy
Evidence to support the final charge, namely, that the spoils together, we are disposed here, to give the
Oliver was guilty of retaining bank notes after they names of some of those characters, believing that justice
had been paid and had forsaken the cause of God to to an injured people, requires it at our hands. They are
seek after “the beggarly elements of the world,” was as follows, viz: Oliver Cowdery, David Whitmore,
also abundant. Joseph Smith, for example, testified that W. W. Phelps, John Whitmore, and Lyman E. Johnson,
Cowdery had informed him that he had “come to the of whom we may have occasion to speak hereafter.
conclusion to get property, and that if he could not get it (Times and Seasons, April, 1840, page 81)
one way, he would get it another, God or no God, Devil

14
 In volume 3 of the Times and Seasons, we find the then on a tour of exploration for a location to pursue
following statement concerning Oliver Cowdery: his profession as a lawyer, having entirely abandoned
and broken away from all his connections with the
. . . in Kirtland, when persecution raged, Oliver Mormons. (Statement quoted in Oliver Cowdery—
Cowdery, Warren Parrish, Jacob Bumb, and others Second Elder and Scribe, by Stanley R. Gunn, Salt
whose course of conduct had been the most inconsistent Lake City, 1962, page 169)
were the first to cry out imposture, and delusion; and
while some of them had been engaged in extensive After separating himself from the Mormons,
frauds in the Bank, and were the principle cause of Oliver Cowdery became a member of the “Methodist
its not being able to meet its liabilities; they were the Protestant Church of Tiffin, Seneca County, Ohio.”
first to cry out speculation and fraud, and to try to palm G. J. Keen gave this affidavit in 1885:
their iniquities upon the unoffending and innocent; they
seized hold of the popular prejudice, aided and abetted State of Ohio.
in obtaining funds for paper, fraudulently obtained County of Seneca. } ss.
by them, instituted vexatious law-suits and made Personally appeared before me, the undersigned,
themselves fat at the expense of the innocent; glutted a Notary Public within and for said county, G. J. Keen,
upon the misery, ruin and distress of their brethren—but a resident of said county, to me well known, and being
with what measure they meted it has been measured sworn according to law makes oath and says:
to them again. (Times and Seasons, Vol. 3, page 868, I was well acquainted with Oliver Cowdery who
August 1, 1842) formerly resided in this city, that sometime in the year
1840 Henry Cronise, Samuel Waggoner and myself, with
After examining the charges made against the other Democrats of this county, determined to establish a
Book of Mormon witnesses and the countercharges Democratic newspaper in this city to aid in the election of
the witnesses made against Joseph Smith, R. C. Evans Martin Van Buren to the Presidency, and we authorized
Henry Cronise, Esq., to go East and purchase a suitable
stated:
press for that purpose. Mr. Cronise went East, purchased
If Smith tells a hundredth part of the truth about a press and engaged Oliver Cowdery to edit the paper.
the three witnesses they were three scoundrels, and Mr. Cowdery arrived in Tiffin (O.) some time before the
as such we should not be expected that such characters press arrived. Some time after Mr. Cowdery’s arrival
would be the comrades of angels and blessed with in Tiffin, we became acquainted with his (Cowdery’s)
connection with Mormonism.
personal conversations with God and Christ, therefore
We immediately called a meeting of our Democratic
we are justified in refusing to believe their testimony.
friends, and having the Book of Mormon with us, it was
On the other hand, if they tell one hundredth part
unanimously agreed that Mr. Cowdery could not be
of the truth about Smith, he was a false prophet, a permitted to edit said paper.
murderer in his heart, a liar of the deepest dye, and the Mr. Cowdery opened a law office in Tiffin, and
author of the infamous revelation on polygamy and soon effected a partnership with Joel W. Wilson.
concubinage, and that he not only taught and practiced In a few years Mr. Cowdery expressed a desire to
these abominations, but that as a result of his life of associate himself with a Methodist Protestant Church
shame he has prostituted hundreds of thousands of of this city.
his followers, who have lived in these unhallowed Rev. John Souder and myself were appointed a
conditions a whole life time and went down to death committee to wait on Mr. Cowdery and confer with
despised by all who love God and clean respectable him respecting his connection with Mormonism and
conduct. (Forty Years in the Mormon Church, by R. C. the Book of Mormon.
Evans, Toronto, Canada, 1920, page 26) We accordingly waited on Mr. Cowdery at his
residence in Tiffin, and there learned his connection,
from him, with that order, and his full and final
Cowdery a Methodist renunciation thereof.
We then inquired of him if he had any objection to
Brigham Young, the second president of the making a public recantation.
Mormon Church, made this statement concerning He replied that he had objections; that, in the first
Oliver Cowdery: place, it could do no good; that he had known several
to do so and they always regretted it. And, in the second
He left the Church because he lost the love of the truth; place, it would have a tendency to draw public attention,
. . . (Journal of Discourses, Vol. 7, page 55) invite criticism, and bring him into contempt.
“But,” said he, “nevertheless, if the church require
The Mormon writer Stanley R. Gunn quoted W. Lang it, I will submit to it, but I authorize and desire you and
as making this statement concerning Oliver Cowdery: the church to publish and make known my recantation.”
We did not demand it, but submitted his name to
In the spring of 1840, on the 12th day of May he the church, and he was unanimously admitted a member
addressed a large Democratic gathering . . . He was thereof.

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 The Case Against Mormonism - Vol. 2

At that time he arose and addressed the audience . . . we know that Oliver did become a member of
present, admitted his error and implored forgiveness, the Methodist Protestant Church of Tiffin, Ohio and he
and said he was sorry and ashamed of his connection did act as a clerk therein . . . (Oliver Cowdery—Second
with Mormonism. Elder and Scribe, page 62)
He continued his membership while he resided in
Tiffin, and became Superintendent of the Sabbath- On page 179 of the same book, Stanley Gunn stated:
School, and led an exemplary life while he resided with us.
I have lived in this city upwards of fifty-three years, There has been some controversy as to whether
was auditor of this county, was elected to that office or not Oliver became a member of any other sect after
in 1840. severing his connections with the Church he had helped
I am now in my eighty-third year, and well to organize. It is claimed by some that he joined James
remember the facts above related. J. Strang and his group in the settlement in Wisconsin.
(Signed) G. J. Keen. Others support the claim that he became a member of the
Sworn to before me and subscribed in my presence, this Methodist Protestant Church while at Tiffin, Ohio. This
14th day of April, A.D. 1885. last assumption is correct. Oliver did become a member
Frank L. Emich, of this Church, in fact, the minute books of said Church
Notary Public in Seneca, O. indicate that he was one of the Charter Members.
(Affidavit quoted in The True Origin of the Book of
Mormon, by Charles A. Shook, Cincinnati, Ohio, 1914, Below is a photograph from the minutes of a meeting
pages 58-59)
of the male members of the Methodist Protestant Church
In a letter dated August 3, 1882, W. H. Gibson, a of Tiffin, held January 18, 1844. This photograph shows
resident of Tiffin, Ohio, made this statement concerning that Oliver Cowdery was appointed Secretary of the
Oliver Cowdery: meeting.
The Mormon historian B. H. Roberts claimed that
Referring, now, to yours of the 13th February, Oliver Cowdery never denied his testimony to the
making inquiries as to Oliver Cowdery, I beg to reply, Book of Mormon, yet he admits that even some of the
though perhaps too late for your purpose. I think that Mormons believed that he did:
it is absolutely certain that Mr. C., after his separation
from the Mormons, never conversed on the subject It is evident that the reports about Oliver Cowdery
with his most intimate friends, and never by word denying his testimony obtained some credence even
or act, disclosed anything relating to the conception, among the Saints at Nauvoo; for in the Times and
development or progress of the “Church of Jesus Christ Seasons, published by the Church at Nauvoo, one J. H.
of Latter-day Saints.” He was an able lawyer, a fine Johnson in some verses written by him maintaining
orator, a ready debater and led a blameless life, while the fact that the truth stands fast though men may be
residing in this city. He united with the Methodist untrue to it, says:
Protestant Church, and was a consistent, active
member. (The True Origin of the Book of Mormon, Or prove that Christ was not the Lord
page 57) Because that Peter cursed and swore,
Or Book of Mormon not His word
Because denied by Oliver.
The Mormon writer Stanley R. Gunn frankly
admitted that Oliver Cowdery joined the Methodist (As quoted in Oliver Cowdery—The Man Outstanding,
Protestant Church: by Joseph Hyrum Greenhalgh, Phoenix, Ariz., 1965,
page 28)

16
 As evidence that Oliver Cowdery maintained his seen that there would be no forgiveness for us, neither
testimony to the Book of Mormon after he separated in this world nor in the world to come.”
himself from the Mormon Church, B. H. Roberts related (A Comprehensive History of the Church, by B. H.
the following: Roberts, Vol. 1, pages 140-142)

In an affidavit given before A. A. Dixon, notary Brigham Young related a similar story and said it happened
public in Salt Lake City, Judge C. M. Nielsen, of Utah, while Oliver Cowdery “was pleading law in Michigan.”
under date of 3rd of December, 1909, states that while
on a mission in the state of Minnesota, a Mr. Barrington, A gentleman in Michigan said to him, when he was
a successful farmer of that state related to him the pleading law, “Mr. Cowdery, I see your name attached
following incident in the career of Oliver Cowdery that to this book; if you believe it to be true, why are you
happened in the state of Michigan, when Mr. Barrington in Michigan?” The gentleman read over the name of
was about twenty years of age. A murder trial was in the witnesses, and said, “Mr. Cowdery, do you believe
progress in the town where Mr. Barrington then lived, and this book?” “No, sir,” replied Oliver Cowdery. “That is
walking along the main street one day Mr. B. “noticed a very well, but your name is attached to it, and you say
great many people walking up to the county court house, here that you saw an angel, and the plates from which
and not knowing what was going on there,” he says, “I this book is said to be translated, and now you say that
became inquisitive, and made up my mind to go there you do not believe it. Which time was you right?” Mr.
also, and on entering the court room I found that the Cowdery replied, “There is my name attached to that
same was crowded to overflowing, but being young and book, and what I have there said that I saw, I know that I
strong I soon made my way up to the railing in front of saw, and belief has nothing to do with it, for knowledge
the bench and jury box, and I then learned from a friend has swallowed up the belief that I had in the work,
that it was a murder trial on before the court, and that the since I know it is true.” He gave this testimony when
young attorney who was then addressing or making his he was pleading law in Michigan. After he had left the
opening argument to the jury was the county attorney, Church he still believed “Mormonism;” . . . (Journal
Oliver Cowdery; as soon as Mr. Cowdery closed his of Discourses, Vol. 2, page 258)
opening argument, the attorney for the prisoner arose,
and, in a sneering way, said: ‘May it please the Court, The Mormon writer Stanley R. Gunn, however,
and gentlemen of the jury, I challenge Mr. Cowdery, since shows that it is unlikely that Oliver Cowdery ever
he seems to know so much about this poor defendant to practiced law in Michigan. In his Master’s thesis written
tell us something about his connection with Joe Smith, at the Brigham Young University, he states:
and the digging out of the hill of the Mormon Bible,
and how Mr. Cowdery helped Joe Smith to defraud From the foregoing evidence it is hard to conceive
the American people out of a whole lot of money by of Oliver’s ever having practiced law in Michigan
selling the Mormon Bible and telling them that an angel unless it be merely to try one case and then go back to
appeared to them from heaven, dressed in white clothes.’ either Tiffin, Ohio or Elkhorn Wisconsin, . . . but this
. . . The people did not believe, or know before this, need not entirely discredit the story. The story was told
that they had elected a county prosecutor who had been to Judge C. M. Nielsen of Salt Lake City some thirty
an associate of the ‘Mormon Prophet,’ Joseph Smith. odd years after its actual happening and in view of this,
Finally, when the defendant’s attorney had completed it seems entirely possible that the setting may have been
his argument, Oliver Cowdery’s turn came to reply, and Wisconsin rather than Michigan. . . . Although attempts
everybody in the court room strained their necks to catch have been made to check the fact that Oliver practiced
a glimpse of Mr. Cowdery. He arose as calm as a summer in Michigan, the writer could find no such record. His
morning, and in a low but clear voice which gradually correspondence from the two states, Wisconsin and
rose in pitch and volume as he proceeded, said: Tiffin, as well as his court cases on record are also in
favor of his never having practiced law in Michigan.
If your honor please, and gentlemen of the jury, the The testimony is given here merely as “possible or
attorney on the opposite side has challenged me to state
probable testimony,” but its authenticity lacks official
my connection with Joseph Smith and the Book of
Mormon; and as I cannot now avoid the responsibility, confirmation. (“Oliver Cowdery—Second Elder of the
I must admit to you that I am the very Oliver Cowdery Church of Jesus Christ of Latter Day Saints,” by Stanley R.
whose name is attached to the testimony, with others, Gunn, Master’s thesis, BYU, 1942, typed copy, page 139)
as to the appearance of the angel Moroni; and let me
tell you that it is not because of my good deeds that I By 1962 Stanley R. Gunn still had found no evidence
am here, away from the body of the Mormon church, that Oliver Cowdery practiced law in Michigan. In his
but because I have broken the covenants I once made, book, Oliver Cowdery—Second Elder and Scribe, Mr.
and I was cut off from the church; but, gentlemen of
the jury, I have never denied my testimony, which is Gunn stated:
attached to the front page of the Book of Mormon, and
I declare to you here that these eyes saw the angel, and Following Oliver’s cases through the various terms
these ears of mine heard the voice of the angel, and he of court and following him by the letters he has written,
told us his name was Moroni; that the book was true, we can see no period when he could have resided
and contained the fulness of the gospel, and we were in Michigan long enough to establish a practice for
also told that if we ever denied what we had heard and himself, let alone be elected . . . prosecuting attorney.

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 The Case Against Mormonism - Vol. 2

Also it must be noted that Judge William Lang But in their weakness I have not forgotten them.
states specifically that when Oliver located in Tiffin in Go to the place which the Angel of the presence shall
the fall of 1840, he entered Oliver’s law office to read show thee and there shalt thou dig for the record of my
law. He added that Oliver left Tiffin in 1847 to move people in whose possession thou dwellest. Take with
to Elkhorn, Wisconsin with his family. Mr. Lang knew thee faithful witnesses, for in evil will the unfaithful
Oliver very well; in fact, Oliver had examined him for speak of thee, . . .
position as school teacher in Tiffin before Mr. Lang Speak thou unto the Elders of my church and say
entered the practice of law. Mr. Lang had said that he . . . He that rejecteth you him will I reject in the day
was intimately acquainted with Oliver from the time he that I come in my kingdom. . . . . And while I was yet
came to Tiffin until he left in 1847. This, too, makes in the Spirit the Angel of the Lord took me away to
it difficult to conceive of a period when Oliver might the hill in the East of Walworth against White River in
have practiced in Michigan. (Oliver Cowdery—Second Voree, and there he shewed unto me the record buried
Elder and Scribe, pages 200-201) under an oak tree as large as the body of a large man, it
was inclosed in an earthen casement and buried in the
ground as deep as to a man’s waist, and I beheld it as
Strangites a man can see a light stone in clear water, for I saw it
by Urim and Thummim, and I returned the Urim and
James Jesse Strang, like Joseph Smith, claimed that
Thummim to the Angel of the Lord and he departed
he found some plates which he translated with the Urim out of sight.
and Thummim. He had witnesses who claimed they saw (Gospel Herald, May 4, 1848, page 27)
the plates, and their testimony is recorded in almost the
same way that the testimony of the eleven witnesses is In the same issue the testimony of four witnesses appeared:
recorded in the Book of Mormon. Russell R. Rich gives TESTIMONY OF FOUR WITNESSES.
the following information concerning the Strangites:
On the thirteenth day of September, 1845, we,
On September 1, 1845, the Lord’s messenger visited Aaron Smith, Jirah B. Wheelan, James M. Van Nostrand
Strang to tell him where the plates were located. Twelve and Edward Whitcomb, assembled at the call of James
days later he took witnesses to the spot and dug up the J. Strang, who is by us and many others approved as
plates which were lodged in the roots of an oak tree. The a Prophet and Seer of God. He proceeded to inform
story of this discovery spread rapidly. us that it had been revealed to him in a vision that an
At the end of Strang’s interpretation of the plates account of an ancient people was buried in a hill south
(by power of the Urim and Thummim that the angel of White river bridge near the east line of Walworth
had given him) were the words “The forerunner, men county, and leading us to an oak tree about one foot
shall kill, but a mighty Prophet there shall dwell.” This in diameter told us that we should find it inclosed in a
was intended to refer to Joseph Smith and James Jesse case of rude earthen ware under that tree at the depth of
Strang. (Those Who Would Be Leaders, by Russell R. about three feet, requested us to dig it up, and charged
Rich, page 22, Brigham Young University Leadership us to so examine the ground that we should know we
Week, Extension Publications) were not imposed upon, and that it had not been buried
there since the tree grew. The tree was surrounded by a
In the Gospel Herald—a Strangite publication—for sward of deeply rooted grass, such as is usually found
May 4th, 1848, James J. Strang published a revelation in the openings, and upon the most critical examination
which was supposed to have been given to him in we could not discover any indication that it had ever
September, 1845: been cut through or disturbed.
We then dug up the tree and continued to dig to
Revelation Given September, 1845. the depth of about three feet, where we found a case of
The Angel of the Lord came unto me James, on slightly baked clay containing three plates of brass. . . .
the first day of September, in the year eighteen hundred In fine we found an alphabetic and pictorial record,
and forty-five, and the light shined about him above carefully cased up, buried deep in the earth, covered
the brightness of the sun, and he shewed unto me the with a flat stone, with an oak tree one foot in diameter
plates of the sealed record and he gave into my hands growing over it, with every evidence that the sense can
the Urim and Thummim. And out of the light came the give that it has lain there as long as that tree has been
voice of the Lord saying: My Servant James, in blessing growing. . . .
I will bless thee, and in multiplying I will multiply thee, AARON SMITH,
because I have tried thee and found thee faithful. . . . JIRA B. WHEELAN,
A work shall come forth and the secrets of the past J. M. VAN NOSTRAND,
shalt thou reveal. Yea by little and little shalt thou reveal EDWARD WHITCOMB.
it, . . . Behold the record which was sealed from my (Gospel Herald, Voree, Wisconsin, May 4, 1848, page
servant Joseph. Unto thee it is reserved. . . . Yea as my 27)
servants serve me, so shalt thou translate unto them.

18
 The Mormons considered Strang a wicked man. if there was any foundation at all for the claims of Mr.
On September 2nd, 1844, the following appeared in the Strang.
Mormon publication Times and Seasons: I called in to see sister Emma, to enquire concerning
the appointment. Sister Emma says that Joseph received
TO THE SAINTS. a letter from Mr. Strang—Hyrum was present and he
Whereas Elders James J. Strang and Aaron Smith called in brother J. F. Green; at first Joseph thought
have been circulating a “revelation” (falsely called) all was not right, but Hyrum thought otherwise. They
purporting to have been received by Joseph Smith on talked over matters a while and came to the conclusion
the 18th of June, 1844; and through the influence of which that Joseph would write a letter: so Joseph and brother
they have attempted and are attempting to establish a Green went out for that purpose.
stake, called Voree, in Wisconsin Territory, thereby leading . . . And I further state that Joseph did not appoint
the saints astray: therefore, the said James J. Strang and the twelve as his successor, and I was in the last council
Aaron Smith are cut off from the church of Jesus Christ with him, and had an opportunity of knowing and
of Latter-day Saints, this 26th day of August, 1844. hearing his sentiments in regard to these things.
By order of the Council of the Twelve. I also heard Joseph say, that should the time ever
W. RICHARDS, Clerk. came that Brigham Young and Heber C. Kimball would
(Times and Seasons, September 2, 1844, Nauvoo, Ill., lead this church, that they would lead it to hell. This was
page 631) said in the hearing of sister Emma Smith,—The whole
Smith family of the Joseph stock join in sustaining
Joseph Smith’s brother, William, and even his J. J. Strang
mother were influenced for a time by the Strangite It is to be remembered that soon after Joseph and
movement. On January 11th, 1847, Brigham Young Hyrum’s death, brother Green died, and he was heard by
numerous individuals to say, that Joseph had appointed
told of a dream he had, apparently relating to Lucy
Strang.
Smith and the Strangites: WILLIAM SMITH.
This is to certify that the Smith family do believe
I told the brethren I dreamed of seeing Joseph, the
in the appointment of J. J. Strang.
Prophet, last night and conversing with him, that Mother
WILLIAM SMITH, Patriarch,
Smith was present and very deeply engaged reading a
LUCY SMITH, Mother in Israel,
Pamphlet, when Joseph with a great deal of dignity
ARTHUR MILLIKEN,
turned his head towards his mother partly looking over
NANCY MILLIKEN,
his shoulder, said, “Have you got the word of God there?”
W. J. SALISBURY,
Mother Smith replied, “There is truth here.” Joseph
CATHERINE SALISBURY,
replied, “That may be, but I think you will be sick of
SOPHRONIA McLERIE.
that pretty soon.” Joseph appeared to feel extremely well,
Nauvoo, March 1st, 1846. (Voree Herald, Voree, Wisc.,
was sociable and laughed heartily. (“Manuscript History
July, 1846)
of Brigham Young,” January 11, 1847, typed copy)

Lucy Smith evidently joined with the Strangites, for Catherine Salisbury later claimed: “I never signed my
Brigham Young made this statement in a letter dated name to such certificate or document: . . .” This may be
January 27, 1847: true, but we know that both William and Lucy Smith
joined with the Strangites.
Strang is but little better off, . . . all his old friends have It is interesting to note that members of Joseph
been strangled or have died of the intermitent fever, or Smith’s own family were so credulous that they were led
some worse disease called unbelief, to wit, William
Smith who is said to have ordained the self- styled seer
into another movement involving plates, but even more
and revelator has apostatized and wandered far from the interesting is the fact that some of the Book of Mormon
sheepfold. . . . Mother Smith was at Knoxville, Knox witnesses were influenced by Strang. On January 20th,
County, Illinois, and William was with her at the last 1848, James J. Strang wrote the following:
report. She was a Strangite, but we think she will not be
long, for Strangism like Sidneyism appears destined to . . . early in 1846 the tract reprint of the first number
a speedy annihilation. (“Manuscript History of Brigham of the Voree Herald, containing the evidence of my
Young,” January 27, 1847, typed copy) calling and authority, strayed into upper Missouri.
Immediately I received a letter from Hiram Page, one
The following appeared in the Strangite publication, of the witnesses of the Book of Mormon, and a neighbor
Voree Herald, in July, 1846: and friend to the Whitmers’ who lived near him, and that
they rejoiced with exceeding joy that God had raised
I have since I returned to Nauvoo last, for the first up one to stand in place of Joseph, and was so much
time been appraised of an appointment made by Joseph overjoyed that they could not rest till they had gone and
Smith to James J. Strang. On hearing this, I took pains communicated the glad news to their brother who lived
to gather all the evidence that could be adduced to see at some distance. He goes on to say that all the witnesses

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 The Case Against Mormonism - Vol. 2

of the Book of Mormon living in that region received the said (three words indecipherable) James J. Strang a
news with gladness, and finally that they held a council in Prophet Seer & Revelator to my church, for this stake.
which David and John Whitmer and this Hiram Page were Shortly in a meeting they got a letter &c. Shortly after
the principle actors; and being at a loss what they ought this appointment of Strang the mob gathered and took
to do about coming to Voree, sent up to me as a prophet by Strategy Joseph & Hyrum Smith conveyed them to
of God to tell them what to do. This letter I answered Carthage the Seat of Justice in & for the Co. of Hancock
shortly after receiving it, and last April (1847) I received (“Caldwell” has been stricken out in favor of “Hancock”)
another letter from the same Hiram Page, acknowledging as if to try them by the law of the land, but instead of
the receipt of mine and of many papers from me, and trying them by the law of the land for their crimes they
giving me the acts of another council of himself at the murdered them & thus the Lord’s anointed fell by the
Whitmers’, in which, among other things, they invite brutal hand of man, & they are gone the way of all the
me to come to their residence in Missouri and receive earth and Strang Reigns in the place of Smith the author
from them, David and John Whitmer, church records, and proprietor of the Book of Mormon. (John Whitmer’s
and manuscript revelations, which they had kept in their History, Chapter 21, page 23)
possession from the time that they were active members
of the church. These documents they speak of as great Stanley R. Gunn made this statement concerning
importance to the church, and offer them to me as the true Oliver Cowdery: “It is claimed by some that he joined
shepherd who has a right to them, and were anxious that James J. Strang and his group in the settlement in
I should come and receive them in person, because they Wisconsin” (Oliver Cowdery—Second Elder and
were of too much importance to be trusted in the mails. Scribe, page 179).
It is very true that these letters were not written by David
Whitmer, but they were written by Hiram Page as the It is true that Oliver Cowdery moved to Wisconsin
common epistle of himself and the Whitmers’. [I] have in 1847. In fact, according to the Strangite publication,
just as much reason to believe Hiram Page is an honorable Gospel Herald, January 13, 1848, Oliver Cowdery was
and an honest man as that Whitmer is, and do not think he living “only 12 miles from Voree,” and the Mormon
would write those things unless they are true; and if they Apostle Orson Hyde said that Voree, Wisconsin was
are true how can I believe that Whitmer professes to be
“Mr. Strang’s place of gathering” (Millennial Star,
prophet instead [of] Joseph? No, I think him too honest
for that. (Gospel Herald, January 20, 1848) Vol. 7, page 157). While it may be possible that Oliver
Cowdery moved to Wisconsin to investigate Strang’s
In a letter to David Whitmer, dated December 2nd, movement, Stanley R. Gunn claims that he could find
1846, William E. McLellin stated: no evidence that he actually joined with the Strangites:
I was visited by James J. Strang of Voree, Wisconsin. The writer on his trip into Wisconsin investigated
He laid siege to me in order to have me unite with him such claims at Old Vorhee and Burlington, strongholds
in his organization. . . . The brethren here generally of the Strangites, but he could find no evidence to
received him as the Successor of Jos. Smith, according support this claim. (Oliver Cowdery—Second Elder
to his profession—He told me that all the witnesses to and Scribe, page 202, footnote 38)
the book of Mormon yet alive were with him, except
Oliver. I think he told me he had a letter from Hiram Martin Harris, one of the three witnesses to the
Page. He said he expected you all at Voree soon. . . . Book of Mormon, did join the Strangite movement and
I received a letter from Oliver a few weeks since. They went on a mission to England for them. The Mormon
were all well. He thinks Strang is a wicked man. (Ensign
of Liberty, Kirtland, Ohio, April, 1847, pages 17, 19)
Historian Joseph Fielding Smith admits that Martin
Harris was “out of harmony with the Church” and that
Strang was probably telling the truth when he stated that he went to England, but he does not tell that he was on
the Book of Mormon witnesses—except Cowdery— a mission for the Strangites:
believed his claims, for John Whitmer, one of the eight Now let me say something about Martin Harris. He was
witnesses, wrote the following in his history of the never excommunicated, but drifted away and became
church—later, however, it was crossed out: disaffected. He went off to England and preached the
Book of Mormon, but he was out of harmony with the
God knowing all things prepared a man whom Church from the days of the Prophet Joseph Smith until
he visited by an angel of God and showed him where some time after the people came here. (Doctrines of
there were some ancient record hid, and also put in his Salvation, Vol. 1, page 226)
heart to desire of Smith to grant him power to establish
a stake to Zion in Wisconsin Terrytory, whose name Andrew Jenson (who was Assistant Church Historian),
is James J. Strang. Now first Smith was unfaverably
however, frankly admitted that Martin. Harris went on
disposed to grant him this request but being troubled
in spirit and knowing from the things that were staring a mission for the Strangites. Under the date of October
him in his face that his days must soon be closed 1, 1846, he wrote the following in the book Church
therefore he enquired of the Lord and behold the Lord Chronology:

20
 —Martin Harris and others, followers of the Just as our paper was going to press, we learned
apostate James J. Strang, preached among the that Martin Harris, about whom we had written in
Saints in England, but could get no influence. (Church another article, had landed in Liverpool, and being
Chronology, Salt Lake City, 1899, page 31) afraid or ashamed of his profession as a Strangite, and
we presume both, for we are confident we should be,
The Mormon Church’s own publication, Millennial he tells some of our brethren on whom he called, that
Star, had a great deal to say about Martin Harris when he was of the same profession with themselves—that
he arrived in England. (It should be remembered that he had just come from America and wished to get
the Millennial Star was published in England at the acquainted with the Saints. But there was a strangeness
very time Martin Harris went on his mission for the about him, and about one or two who came with him,
that gave them plainly to see that the frankness and
Strangites.) The following statements appeared in that honest simplicity of true hearted brethern were not with
publication: them. A lying deceptive spirit attends them, and has
One of the witnesses to the Book of Mormon, from the beginning. They said they were of the same
yielded to the spirit and temptation of the devil a profession with our brethern, when they knew they lied.
number of years ago—turned against Joseph Smith and If they were of our profession, why not call at our office
became his bitter enemy. He was filled with the rage and get their papers endorsed? Because they know that
and madness of a demon. One day he would be one they are of their father, the devil, who was a liar from
thing, and another day another thing. He soon became the beginning, and abode not in the truth. The very
partially deranged or shattered, as many believed, countenance of Harris will show to every spiritual-
flying from one thing to another, as if reason and minded person who sees him, that the wrath of God is
common sense were thrown off their balance. In one of upon him. (Latter-Day Saints’ Millennial Star, Vol. 8,
his fits of monomania, he went and joined the “Shakers” November 15, 1846, pages 124-128)
or followers of Anne Lee. He tarried with them a year
or two, or perhaps longer, having had some flare ups After Martin Harris returned to the Mormon Church, he
while among them; but since Strang has made his entry was unwilling to admit the purpose of his mission to
into the apostate ranks, and hoisted his standard for the England. In a letter dated January, 1871, he stated:
rebellious to flock too, Martin leaves the “Shakers,”
whom he knows to be right, and has known it for many Dear Sir:—Your second letter, dated December,
years, as he said, and joins Strang in gathering out the 1870, came duly to hand. I am truly glad to see a spirit of
tares of the field. We understand that he is appointed a inquiry manifested therein. I reply by a borrowed hand,
mission to this country, but we do not feel to warn the as my sight has failed me too much to write myself.
Saints against him, for his own unbridled tongue will Your questions:
soon show out specimens of folly enough to give any Question 1. “Did you go to England to lecture
person a true index to the character of the man; but if against Mormonism?”
the Saints wish to know what the Lord hath said of him, Answer. I answer emphatically, No, I did not.
they may turn to the 178th page of the Book of Doctrine No man ever heard me in any way deny the truth of
and Covenants, and the person there called a “wicked the Book of Mormon, the administration of the angel
man” is no other than Martin Harris, and he owned that showed me the plates; nor the organization of the
to it then, but probably might not now. It is not the first Church of Jesus Christ of Latter-day Saints, under the
time the Lord chose a wicked man as a witness. Also administration of Joseph Smith, Jun., the prophet whom
on page 193, read the whole revelation given to him, the Lord raised up for that purpose in these latter days,
and ask yourselves, if the Lord ever talked in that way that He may show forth His power and glory. (Letter
to a good man. . . . quoted in The Myth of the “Manuscript Found,” by
. . . We also learn, from Elder Wheelock’s letter of George Reynolds, 1883, page 90)
Birmingham, that Martin Harris and his escort have paid
them a visit. He introduced himself to their conference Although the Book of Mormon witnesses were
meeting and wished to speak, but on being politely attracted to Strang for a short time, they soon became
informed by Elder Banks that the season of the year
had come when Martin sought a more genial climate interested in a movement William E. McLellin was
than England, he had better follow. On being rejected trying to start. McLellin had at one time “given some
by the united voice of the conference, he went out into encouragement” to Strang, but he soon changed his mind
the street, and began to proclaim the corruption of the and made this statement concerning Strang and his plates:
Twelve; but here the officers of government honoured
him with their presence—two policemen came and very He professes that his angel ordination took place on the
gently took hold of each arm and led Martin away to very same day on which Joseph fell, in Carthage jail;
the Lock-up. We would insert brother Wheelock’s letter . . . But how stands the matter relative to his three little
entire if he had room. Elder Wheelock will remember brass plates? Provided they were dug from the earth, as
that evil men, like Harris, out of the evil treasure of published to the world, then what? He claims to be “like
their hearts bring forth evil things. . . . Joseph.” And we ask for the likeness between his three
---------------------------------------- brass ones, and that great pile of gold plates delivered

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 The Case Against Mormonism - Vol. 2

to Joseph Smith. We saw Strang’s, and we should think TESTIMONY OF THREE WITNESSES.
that they were not over two and a half inches long by one We cheerfully certify, to all whom it may concern,
and one eighth wide. Mormon’s plates were about eight that we attended a general conference, called at the
inches long by six wide. No comparison in metal or size. instance of Joseph Smith, in Clay county, Mo., on the
Who went with Joseph when he dug up his plates? No 8th day of July, 1834, at the residence of Elder Lyman
person. Who went with Strang? Four chosen witnesses. Wight. And while the conference was in session, Joseph
No likeness here . . . Strang says he translated his plates Smith presiding, he arose and said that the time had
by Urim and Thummim. Who ever saw that sacred come when he must appoint his Successor in office.
instrument in his possession? No man. Who knows Some have supposed that it would be Oliver Cowdery;
whether Strang translated his plates correctly? No man. but, said he, Oliver has lost that privilege in consequence
(The Ensign of Liberty, Kirtland, Ohio, page 32) of transgression. The Lord has made it known to me
that David Whitmer is the man. David was then called
forward, and Joseph and his counsellors laid hands upon
Whitmer’s Revelations him, and ordained him to his station, to succeed him.
Joseph then gave David a charge, in the hearing of the
William E. McLellin was one of the original whole assembly. Joseph then seemed to rejoice that that
apostles in the Mormon Church. The Mormon historian work was done, and said, now brethren, if any thing
B. H. Roberts made this statement concerning him and should befal me, the work of God will roll on with more
the movement he tried to start after leaving the church: power than it has hitherto done. Then, brethren, you will
have a man who can lead you as well as I can. He will
. . . William E. McLellin was finally excommunicated be Prophet, Seer, Revelator, and Translator before God.
from the Church at Far West. Thence forward he took an MARTIN HARRIS,
active part in the persecution of the Saints in Missouri, LEONARD RICH,
and at one time expressed the desire to do violence to CALVIN BEEBE.
the person of Joseph Smith, while the latter was confined (The Ensign of Liberty, December, 1847, pages 43-44)
in Liberty prison. Subsequently he attempted what he
called a reorganization of the Church, and called upon On July 28, 1847, Oliver Cowdery wrote a letter
David Whitmer to take the presidency thereof, to David Whitmer in which he gave some support to
claiming that he was ordained by Joseph Smith on the McLellin’s ideas and told Whitmer that “our right gives
8th of July, 1834, as his (the Prophet Joseph’s) successor. us the head”:
The Prophet himself, according to the minutes of the
High Council held in Far West, on the 15th of March, Brother David: Our mutual friend and former co-
1838, referred to his ordaining of David Whitmer in July, laborer, Elder McLellin, called on me a day or two
1834, and this is the account of what he said: since, informing me at the same time, that he was, or
“President Joseph Smith, Jun., gave a history of is now, on his way to Missouri, mainly for the purpose
the ordination of David Whitmer which took place in of visiting yourself. . . . so far as I understand his labor,
July, 1834, to be a leader or a prophet to this Church, it has simply been directed to one great object—to wit:
which (ordination) was on conditions that he (Joseph In preparing, or endeavoring to prepare the way for the
Smith, Jun.,) did not live to God himself. President old ship to unhitch her cables and again sail forth. There
Joseph Smith, Jun., approved of the proceedings of the is no doubt in either of our minds I apprehend, as to the
High Council after hearing the minutes of the former fact that she has been “lying to,” for some time past,
councils.”—Far West Record, page 108. (History of the either for the want of pilots or hands to work her. Let
Church, Vol. 3, pages 31-32, footnote) me speak plainly . . . Joseph Smith was meanly and
unlawfully murdered! Then came a trying time . . . to
Five of the Book of Mormon witnesses definitely see who is to be called the head. Rigdon succeeded in
supported McLellin’s movement and another gave gathering around him a large number of persons. But
he has had his day. He has tried, as try he must, to be
some encouragement to it. According to William E. the great man. Strang has raised his standard, and cried
McLellin, Martin Harris, one of the three witnesses, “Lo here.” The twelve have perhaps not as a matter of
was baptized into his group on February 13th, 1847: choice at first, but of necessity taken such as would
adhere to them and fled to the western slope of our
On Saturday 13th, of February, Martin Harris, continent. I do not say that it were necessary that those
William E. McLellin, Leonard Rich and Aaron Smith, men should all try to be great, and occupy the place of
were immersed, confirmed, and reordained to the same Joseph Smith; but I do say, that for any one who could
authority which we had held in the Church before Latter accomplish that great work, to wit, lead the church, to
Day Saintism was known. (The Ensign of Liberty, have undertaken to have done so he would only have
January, 1848, page 56) made “confusion wo___ confounded.” In consequence
of transgression, we have fallen back a series of years.
Martin Harris even joined with Leonard Rich and Calvin Men’s minds have become so confused, that they must
Beebe in a “Testimony of Three Witnesses” that Joseph have time to see for themselves that those individuals
Smith ordained David Whitmer as his “Successor in office”: have not the authority, consequently not the power.

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 . . . If ever the church rises again in true holiness, it you stood to Joseph, &c. &c. Now you behold that the
must arise in a measure upon our testimony, and upon time has come, to clear away the old rubbish, and build
our characters as good men. Such being the case, it is again those principles which constitute the church of
or was necessary before that time, that some one should Christ. Brother McLellin has still to continue his work
step forward—capable and worthy, who knew us well, in exposing the man of sin, &c. &c.
and whose heart the Lord should or has touched, whose I am your brother in the new Covenant,
duty and office should be to vindicate our characters, DAVID WHITMER.
and disabuse the minds of the honest of those prejudices (Letter by David Whitmer, printed in The Ensign of
which they do and would otherwise labor under. . . . for Liberty, May, 1848, page 93)
when once the imputation is wiped away our names will
shine in his holy kingdom on earth, when that kingdom The Mormons were very disturbed by the
is once built up—whether we live to see it or not. On endorsement the witnesses gave to William E.
this great subject I want to see you much. True it is that McLellin’s movement. Hosea Stout made this entry in
our right gives us the head. . . . We may not live to see
the day, but we have the authority, and do hold the
his journal on December 3, 1848:
keys. It is important, should we not be permitted to act Oliver Cowdery, David Whitmore & W. E.
in that authority, that we confer them upon some man McLelland were trying to raise up the kingdom again.
or men, whom God may appoint, . . . also William Smith. But the “Sound of their grinding is
That our brother William has been directed and low.” They are all waiting for the Twelve & Presidency
influenced in what he has been doing by the Holy Spirit, to fall. (On the Mormon Frontier, The Diary of Hosea
I need not say to you I fully believe. I do not say that Stout, edited by Juanita Brooks, Vol. 2, page 336)
every thing he has done has been done by inspiration—it
would be strange if it were so. But that God has touched In the Ensign of Liberty for August, 1849, William
his heart, that he might begin to prepare the way, I have
E. McLellin gave this information concerning a
no doubt. In thus doing he has done well, and he will
in no wise lose his reward. conference held in September, 1847:
As to the time, I will further add that those men
OUR TOUR WEST IN 1847
of whom I spoke must have time to develop to their
When I published the third number of this paper, I
followers that the Lord has not chosen them for that
did not then deem it wisdom to publish the particulars
purpose or work. . . . I will only say that when the
of the conference held in Far West, on the 7th and 8th
time comes, I am ready! But I am not persuaded that
days of Sept., with some of the original “witnesses”
it has yet fully come. . . . Lay your hands upon brother
of the book of Mormon. But as circumstances have
William, that he may be patient and steadfast. Let us
transpired since, and as matters now stand, we believe
hear from you often, and do come and see us if you can.
it to be our duty to present to our readers a history of
Our love to all our relatives, father, mother, and all.
that important conference. But let us premise a little
As ever your brother, OLIVER COWDERY.
here. It will be remembered that in Dec. 1846, I wrote
(Letter by Oliver Cowdery, written July 28, 1847, from
a long letter to President David Whitmer. And in March
Elkhorn, Wisconsin, printed in The Ensign of Liberty,
and April following, I published the first and second
May, 1848, pages 91-93)
numbers of this paper, and immediately sent them to
him and his friends. When I parted with O. Cowdery
In a letter dated September 8, 1847, David Whitmer the last of July, in Wisconsin, he immediately wrote to
wrote to Oliver Cowdery and told him that it was “the David and acquainted him with the fact that I was on
will of God that you be one of my counsellors in the my way to make him a visit. This letter he had received
presidency of the church”: some days before I arrived. . . .
On the 4th of Sept., about sunset, I arrived in
FAR WEST, MO. Sept. 8, 1847. Richmond, Ray Co., Mo., at the residence of David
Dear brother Oliver:—I write in answer to your Whitmer. We spent until midnight’s hour in familiar
last. We have held a council in Caldwell county, at converse relative to his gifts and callings from God, . . .
brother John’s. . . . On the 6th, David and Jacob Whitmer, and Hiram
Now I say it is your duty to prepare so fast as Page, accompanied me to Far West, to visit their brother
God will open the way before you to cut loose from John Whitmer. On the 7th, in the morning, we bowed in
the world—and lay hold of the work of God, and family prayer—David being mouth. . . . We conversed
assist in building up the church, even the church of freely, and particularly about the re-organization of the
Christ. I would give you a detail of the whole matter same church by us in Kirtland, in Feb. 1847. I was
but have only time to say that we have established, or particular to relate to them all the great and important
commenced to establish the church of Christ again, by principles made known to us, and upon which we acted.
laying aside our dead works, and being re-ordained The following revelation which we had received on the
to our former offices of President and Counsellor, as 10th of Feb. preceding, which was the cause of the re-
formerly—and it is the will of God that you be one organization, was read and approved: “Verily I the Lord
of my counsellors in the presidency of the church. say unto those who are now present . . . as you desire to
Jacob and Hiram have been ordained High Priests, and know my will and how you shall go forward to please
W. E. McLellin President, to stand in relation to me as me, as you have taken upon you the name of Christ,

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mine Anointed, then it will be pleasing unto me that you kept sacred on this land, and were it not so, you could
should also take upon you mine ordinances of baptism not now receive wisdom at my hand. For I the Lord
and confirmation, and then re-ordination—or rather a had decreed that my people, who had taken upon them
confirmation of the holy authority of the Priesthood my holy name, should not pollute the land by the holy
which you had received in my church. . . . authority of their priesthood. Now I say unto you that
“And now concerning the authority of my servant my church may again arise, she must acknowledge
David, I would say unto you that no man being directed before me that they all have turned away from me
by my spirit will ever condemn what my spirit now and built up themselves. Even in the pride of their
teaches you. . . . amen.” own hearts have they done wickedness in my name,
Every part and principle of the above was scanned, even all manner of abominations, even such that the
and as I supposed well understood by all those present. people of the world never was guilty of.
“Therefore I the Lord have dealt so marvelously
(The Ensign of Liberty, pages 99-101)
with my servant William. Therefore I have poured out
my spirit upon him from time to time, that the ‘man
William E. McLellin goes on to relate how David Whitmer, of sin’ might be revealed through him. To him I have
one of the three witnesses to the Book of Mormon, gave given my Holy Spirit. I have inspired his heart to discern
revelations supporting his organization and condemning the true principles of my kingdom, that he may again
the Mormon Church: build up my church as from the beginning. Therefore
I have inspired him to build it up according to my law.
We then agreed to call upon the Lord to know his mind Therefore he shall continue to do all things according to
and will concerning those who were there present. And the pattern that I have shown to him. Now I say unto you
we agreed or covenanted to implicitly obey what the my servant William, that you may not err, be meek and
Lord might reveal to us. I took my seat at a table prepared humble before me, and you shall always know by my
to write; David took his seat near to me, and he requested spirit the correct principles of my kingdom. Therefore
the others to gather near around him.—Then after a few I the Lord command you to instruct all the honest in
moments of solemn secret prayer, the following was heart, and to break down all those false theories and
delivered solely through and by David Whitmer, as the principles of all those who claim to hold authority from
revelator, and written by me as scribe, viz: my church.—And the work that thou shalt do in my
“Verily, verily thus saith the Lord unto you my kingdom shall be to preach and to gather out those who
servants David, and John, and William, and Jacob, and are honest in heart, whithersoever thou canst find them.
Hiram, it is for my name’s sake saith the Lord God of And after this mission thou shalt return towards thy
hosts, that your sins are now forgiven, and that you shall home and preach wherever my spirit commands thee.
have my word concerning you. Therefore marvel ye For I have a work for thee to do in the land where thy
not that I the Lord your God have dealt with you on family resides. For there shalt thy work commence.
this wise, concerning you on this land. Behold I have “Thou shalt build up my church even in the land
looked upon you from the beginning, and have seen that of Kirtland, and set forth all things pertaining to my
in your hearts dwelt truth, and righteousness. And now kingdom. Thou shalt write concerning the downfall
I reveal unto you my friends, through my beloved son, of those who once composed my church, and set forth
your Savior. And for the cause of my church it must to the world by the light and power of my spirit, why
needs have been that ye were cast out from among those I the Lord did not prosper them. For verily, verily thus
who had poluted themselves and the holy authority saith the Lord unto you, thine heart have I prepared to
of their priesthood, that I the Lord could preserve my do this work. It must needs be, in as much as they have
holy priesthood on earth, even on this land on which I all wandered and been led astray in many instances, that
the Lord have said Zion should dwell. they must now be proven and tried, so that they may
“Now marvel not that I have preserved you and kept learn to keep my law, and do my will, saith the Lord
you on this land. It was for my purpose, yea even for your God. And if they prove themselves holy before
a wise purpose, that the world and my church should me, then they shall have my word and my law from
not know, speaking after your manner of language; for Zion. Therefore have I the Lord said that ‘the meek shall
my church for a time did not dwell on earth,—speaking inherit the earth,’ even so, amen.”
of the righteousness of the church of Christ. For verily, ------------
verily saith the Lord, even Jesus, your Redeemer, they “One thing in the foregoing revelation came in
have polluted my name, and have done continually direct contact with one of my previous opinions. I had
wickedness in my sight, therefore shall they be led supposed that Kirtland would become the residence of
whithersoever I will and but few shall remain to receive David, the Lord’s Prophet. But while I was marveling
their inheritances. Therefore I say unto you my son in my mind how the work could go on and he remain
David, fear not, for I am your Lord and your God; and in Missouri, and also freely speaking to John Whitmer
I have held you in my own hands. You shall continue some of my thoughts and feeling on the subject, brother
your inheritance on this my holy land; and it is for a wise David came and seated himself near me again, and said,
purpose in me, which purpose shall be revealed hereafter. brother William, the Lord has something more for
“It is even for the testimony that all those who are us, and you may write again. And the word of the Lord
present have borne and remain honest therein, that the came as follows:
covenants that I the Lord have given you should be ------------

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 “Behold I the Lord, say unto you my friends, in as holiness and meekness before me, saith your God. For it
much as you have covenanted to be my friends, and to is wisdom in me saith the Lord, that my people who name
keep all my commandments, I will reveal unto you this my name should observe harmony and good order, that
mystery, which you have sought for; that in as much the truth of God may prevail among the children of men.”
as it was expedient in me to preserve my church or a ------------
remnant thereof, agreeable to the covenants which I But here David said a vision opened before
have made with all the holy saints from the beginning him, and the spirit which was upon him bid him stop
of the world.—Therefore as I had built up my kingdom and talk to me concerning it. He said that in the bright
according to my holy order, and placed you upon this land, light before him he saw a small chest or box of very
and consecrated you to the holy order of my priesthood, curious and fine workmanship, which seemed to be
therefore my servant David if thou should’st leave this locked, but he was told that it contained precious things,
land, and those of thy brethren who have remained with and that if I remained faithful to God, I should obtain
thee, then you shall forfeit your right and make the word the chest and its contents. I marveled at this relation,
of God of none effect. For I have said unto you in days from the fact that on the 29th day of April, 1844, while
past and gone, that but few should remain to receive their in vision, I saw the same or a similar promise from the
inheritances. Therefore a commandment I give unto you Spirit which talked with me. I was told that it contained
my servant David, and also my servants John, and Hiram, “the treasures of wisdom, and knowledge from God.”
and Jacob, that you must remain until I command you, At this point we counselled particularly relative
and then you shall only be permitted to visit the faithful to the authority by which the church was reorganized
in Kirtland, and the reasons why the Lord required us
in my kingdom. For now ye do hold the right of this,
to be re-baptized, confirmed, ordained. They said the
the consecrated land of Zion, that in the fulness of time
principles and reasons which had actuated us were
your brethren may claim by right of the covenant which
correct, and that they were ready. They felt it, they said,
ye have kept, inheritances in the land of Zion. Now I to be their duty to do as we had done. But it was late in
say unto you all, that from time to time ye shall see and the afternoon, and was raining, therefore we deemed it
know by my Spirit all things pertaining to these words wisdom to wait until morning. Here objecters could not
which I have now given you. Now I say no more unto reasonably find fault and say that these men were over-
you concerning this matter; even so, amen.” persuaded, or that they acted in haste in this important
----------- matter.—But morning came, and a beautiful bright day
With the above I was perfectly satisfied. Cause and it was too. We repaired to the water about a mile distant,
effect were both set forth, and we felt to acquiesce.— and there on the bank of a beautiful stream, we dedicated
But then I saw what a great responsibility would rest on ourselves to God in the united solemn prayer of faith.
me, especially when I should return to Kirtland. I then I then led those four men into the water and ministered to
saw and in some measure realized, that we should see them in the name of the Lord Jesus. But as we returned
each other but seldom. Near a thousand miles would again to our council room, brother David and I turned
separate us and our fields of labor, — for a season at aside, and called upon the Lord, and received direct
least. And I said in my heart, O Lord, if thou hast a word instruction how we should further proceed. And we all
of intelligence more for me, reveal it, O reveal it now to partook of bread and wine in remembrance of the Lord
me! I expressed my anxiety to my brethren present, and Jesus. I then confirmed those who were now born into
the enquiry being made, the Lord through his servant the church of Christ, anew.—And then (as directed) I
David, made known, while I wrote the following: ordained H. Page to the office of High Priest, in the holy
----------- priesthood which is after the order of the Son of God.
“Verily, verily thus saith the Lord your God, unto And we two ordained Jacob Whitmer to the same office.
you my servant William, as I have shown unto you at Then we all laid hands on John Whitmer and re-ordained
many a time by the power of my spirit, that I have called him to the priesthood, and to be counsellor to David in
you to my work. Therefore I admonish you to be meek the first presidency of the church. And then with the most
and lowly in heart, that you may have my spirit always solemn feelings which I ever experienced, we stepped
to be with you. For it must needs be that you must have forward and all laid hands upon David and re-ordained
my spirit, even the spirit of discernment. For thou shalt him to all the gifts and callings to which he had been
discern between the righteous and the wicked, for there appointed through Joseph Smith, in the general assembly
will be many spirits which shall manifest themselves of the inhabitants of Zion, in July 1834. The above being
in the church of Christ. And it must needs be that my accomplished, David said to me we will now inquire of
servants who teach my people must discern all these God, and finish the revelation to you, commenced on
things. Therefore I have given you the pattern, and the yesterday; and we received the following, viz:
power, and the wisdom, and the understanding, to build -------------
up my church in Kirtland, to be a standard and a light to “Now again I the Lord say unto you my servant
the inhabitants of the earth, that they may know that the William, that you must be contented with what you
Church of Christ is established here on earth. And I the have received concerning Zion. Thou shalt again return
Lord will that you should teach my servants at Kirtland, to the land of Kirtland, and there thou shalt teach and
and else-where, to adhere to the order of my church as it is expound, and write all things concerning my kingdom.
written in the holy scriptures; that all who have not obeyed For to thee have I given power, and in as much as
the gospel in my church may be taught the principles of you ask wisdom concerning those matters relative to
my church in the light of truth and righteousness, in all my church, thou shalt in no wise stumble. For I the

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Lord willeth that my people should know the great ordination as the successor of the prophet Joseph. . . .
preparation that must be brought about in establishing all the members of McLellin’s church of Christ, must
this last kingdom. Therefore I command thee to do all give up David . . . Mc will not again write that David is
things in wisdom; and set forth no points concerning the Lord’s Seer, since he does not see with the doctor.
the redemption of Zion, for that matter remaineth with AUSTIN COWLES.
me, and I shall see to it as seemeth me good, that I (Gospel Herald, May 11, 1848, page 32)
may have all the glory thereof. Therefore it must needs
be that you instruct all my servants concerning these From this it would appear that David Whitmer was
matters, and this for my cause’s sake.—And thou shalt moving away from McLellin and from the teachings of
teach them to instruct all men that they are only called
to preach the gospel, and build up the church of Christ
Joseph Smith. Hiram Page, one of the eight witnesses to
here on earth, according to that which is written.—Now the Book of Mormon, wrote a letter on June 24, 1849,
I say unto you, my servant William, to thee have I given in which he stated that McLellin’s movement was “not
wisdom and light, therefore teach them in spirit and in in accordance with the order of the Gospel Church.” He
truth, and thou shalt be blessed in thy calling. And now admitted that they—i.e., the witnesses—had errored in
you know your calling, therefore see to it, and I will
bless you forever; Amen.” At this point we closed our
following McLellin. He claimed that the offices of “Seer”
conference. W. E. McLELLIN, Secretary. and “High Priest” which Joseph Smith had established
(The Ensign of Liberty, August, 1849, pages 101-104) were not supposed to be in the church. He also talked
of the “abominations practiced by the Mormons.” This
William E. McLellin made this statement concerning letter was printed in The Olive Branch in August, 1849:
David Whitmer’s revelations:
RICHMOND, RAY CO., MO., June 24, 1849.
I, as scribe, have written revelations from the To all the saints scattered abroad as we are and
mouth of both the revelators, Joseph Smith and ought to be, who by the grace of God have been made
David Whitmer. . . . therefore I speak as one having partakers of the divine nature, . . . who are built up and
experience. . . . I have known both those men mentioned stand upon the true order of the church of Christ. . . .
above, to seat themselves, & without premeditation, to We rejoice that there are yet so many that run not
thus deliver off in broken sentences, some of the most after strange flesh, as some have done who know that
sublime pieces of composition which I ever perused in it is not in accordance with the doctrine of Christ, and
any book. But here I might be asked, do you endorse the they do it too by the pretended authority of a priesthood,
principles and conduct of Joseph Smith? And I answer which causes the hearts of the innocent to bleed, . . .
no. His professional career for good wound up with his It is well known by many, that since we were driven
appointment of David, his successor, in the year 1834. from far west by the Mormons . . . we have been laying
Between this period and the time when the church was dormant, while fifty odd persons have been appointed
first organized in 1830, I believe Joseph endeavored to to rule and govern the church by Joseph Smith, and
live a holy life, but after that important event he never there were divisions and sub-divisions, until the true
even professed to give but a few revelations, and in order of the church of Christ was entirely neglected.
them I have no confidence. In those published in this In 1847 brother William [E. McLellin] commenced
paper given through David, I have all confidence. They vindicating our characters as honest men; in that he
were dictated, I believe, by the power of the Holy Spirit. done well. In September, 1848, he made us a visit and
(The Ensign of Liberty, August, 1849, pages 98-99) professed to have been moved upon by the same spirit
of God that led him to do us justice by vindicating our
The Book of Mormon witnesses did not support characters, moved upon him to come here and have us
McLellin for long, however. The following appeared in organize ourselves in a church capacity; . . . But we had
the Gospel Herald—a Strangite publication—under the not as yet come to an understanding, but consented to
date of May 11, 1848: the organization after three days successive intreaties.
Now we acknowledge that the organization was not in
The following is a postscript to a letter just received accordance with the order of the Gospel Church. . . . the
from Kirtland. Probably we shall publish the letter understanding which we have received is as follows:
hereafter. 1. That the office of High Priest does not belong to
Since writing the foregoing McLellin’s church the church of Christ under the gospel dispensation, . . .
have received a letter from David Whitmer, the contents 2. The office of a Seer is not, nor never has been the
of which, though it is as far as possible kept from the means by which the Lord intended his church should be
public, yet enough has been learned to enable us to say governed, after he had ministered to them in the flesh . . .
unequivocally that Mc. and David are at logerheads, and 3. That the gathering dispensation has not come, . . .
4. That the manner of the teaching to the world
that Wm. has either apostatized from David or David
should be to teach the plain, simple doctrine of the
has from Wm. It is on the existence of the office of
gospel of salvation, . . .
high priests in the church. David (it appears) denies 5. That a reorganization of the church of christ in
any powers of priesthood in Joseph save the power of this generation, contrary to that of April 6, 1830, is
translating the Book of Mormon, consequently his own inconsistant . . .

26
 When a man receives authority of God by Cowdery Wavers
ordination, his authority remains with him until death
. . . unless he denies the faith or defiles the priesthood. Stanley R. Gunn gives this information concerning
6. That any Elder of the church who has not lost Oliver Cowdery:
his authority upon the principles of injustice . . . has a
perfect right to organize and build up according to . . . After eleven year’s absence from old friends and
the order of the church as established on the 6th of April, associates—eleven hard years of financial worry and
1830, and he can ordain others, and it is the privilege of frequent spells of ill health, Oliver was at last making
each branch to appoint their own presiding officers, . . . very definite plans for rejoining the Church of Jesus
Any High Priest who has been legally ordained an Christ of Latter-day Saints.
Elder by legal authority, and has not denied the faith or Previous to this time, the members of the Council
defiled the holy priesthood, can act in his office as an of Twelve had written him at Elkhorn pleading with
Elder after confessing before the Lord the abominations
him to be rebaptized and rejoin them; and from his
of the church.
correspondence, we learn that Phineas H. Young had
In consequence of the abominations practiced by
the Mormons, . . . it is evident that the way is not opened called upon Oliver, bringing with him the personal
for us to organize as we would; but when the way is regards of the Council. The two men evidently discussed
opened, we shall organize according to the Apostlic the return at great length. (Oliver Cowdery—Second
order. Elder and Scribe, page 203)
..... HIRAM PAGE
TO ALFRED BONNY The following statement concerning Oliver
ISAAC N. ALDRICH, Cowdery appeared on October 5, 1848, in the Strangite
M. C. ISHEM. paper, Gospel Herald, published at Voree, Wisconsin:
P. S. The above is in answer to a letter directed
to David Whitmer, by the above named gentlemen, of We are in the weekly receipt of the Walworth
Kirtland, Ohio. (The Olive Branch, Springfield, Ill., Democrat, published by Cooley and (Oliver) Cowdery.
August, 1849, pages 27-29) . . . By the way, what has become of all Dr. McLellin’s
promises that brother Cowdery was about to join him
Later in his life, David Whitmer was somewhat in building up a new Mormon church? . . .
reluctant to talk about his association with McLellin: By the way, not long since Oliver was in nomination
for Representative in the State Assembly, and that
. . . Brother Joseph ordained me his successor—. . . blackguard, the “Elkhorn Star,” opposed him on the
This is why many of the brethren came to me after ground of his being a witness of the Book of Mormon.
Brother Joseph was killed, and importuned me to come ...
out and lead the church. I refused to do so. Christ is On the whole, Oliver seems to be in good demand
the only leader and head of his church. (An Address to and first rate standing. Even Phineas Young is here,
All Believers in Christ, by David Whitmer, Richmond, telling that brother Cowdery is going with him to
Mo., 1887, page 55) Council Bluffs. We don’t doubt he does so with just
as much truth as McLellin told that he was going with
Although William E. McLellin continued to believe him. A short time ago all were against him; now all
in the Book of Mormon, he apparently lost all faith in crying him up, and bragging that he will go with them.
the Doctrine and Covenants. In 1878 he was visited by Don’t think they will lift him high enough to make him
Orson Pratt and Joseph F. Smith. Later they wrote the dizzy. If they should, they would let him fall very hard.
following concerning their visit with McLellin: (Gospel Herald, October 5, 1848, page 144)

At Independence we met with Wm. E. McLellin, The Gospel Herald for June 7, 1849, states that Phineas
one of the first Council of the Twelve. . . . he denounced, Young was successful in persuading Oliver Cowdery
in toto, all the revelations in the Doctrine and Covenants, to join with the Mormon Church at Council Bluffs,
and the idea of the restoration of the priesthood of Iowa. Some of the Mormons, however, felt that Oliver
Melchisedek or of Aaron to man, but believes in the
Cowdery’s transgressions were so serious that he should
Apostleship, which he thinks comprises everything,
although he had no faith in the ordination of the first not be allowed to return to the church. The following
Twelve. (Millennial Star, Vol. XL, no. 49, December statement was published in the Improvement Era:
9, 1878, page 770)
Soon after this, the matter of his return to the Church
Strange as it may seem, the Mormon Church was taken up by the High Council, and was thoroughly
discussed by its members. Some thought that he [Oliver
still publishes McLellin’s testimony as to the truth Cowdery] could not possibly be sufficiently repentant
of the Doctrine and Covenants in the “Explanatory to entitle him to return; but Orson Hyde stood up for
Introduction” to that book. (See The Case Against him—declared that the past with all its offenses should
Mormonism, Vol. 1, page 189.) be forgotten and forgiven, and that he should be restored

27
 The Case Against Mormonism - Vol. 2

to full fellowship. This view prevailed, and he was so Mormon Church may have lasted only a few weeks:
received, by re-baptism. (Improvement Era, Vol. XIV,
no. 5, March, 1911, page 392) You will observe also that they make no mention
of Oliver Cowdery in filling up their organization. The
According to the “general report of the presiding truth is, he is not the sort of man for them. It was a
authorities at Kanesville,” Oliver Cowdery was singular mania by which he was led off after them,
and seems to have lasted him but a few weeks.
questioned concerning the letter which appeared in I understand he is now in Crab Orchard, Mo., and do not
McLellin’s publication, Ensign of Liberty: consider it by any means certain that he has anything
whatever to do with them. In their organization of a
He made some explanations in relation to the letter which
State government he would have been better than they
appeared in the Ensign of Liberty. We invited him to
all, but they would not trust power in his hands a
attend the High Priests Quorum on the first Sunday in
single moment. (Gospel Herald, November 1, 1849)
November, (November 5th), the High Council and Bishop
Knight being present. Brother Cowdery made some
The Saints’ Advocate, published by the Reorganized
statements, wishing to be received back into the Church.
Councilor William Snow, president of the High Priests Church, gave this information concerning Oliver
quorum wished some explanations in relation to certain Cowdery’s return to the Mormon Church:
items which appear in a letter over the signature of Oliver
Cowdery, in relation to himself and David Whitmer; and The writer is in possession of facts which show
named the following: “True it is our right gives us the Elder Cowdery to have been, up to the hour of his death,
head.” * * “We have the authority and do hold the keys.” sternly and uncompromisingly opposed to the peculiar
He (Oliver) stated that this was a private letter to his doctrines, policy, and practices endorsed and advocated
brother-in-law David Whitmer, and never was intended by the Utah leaders.
for the public eye, and was printed without his consent David Whitmer, Sen., of Richmond, Mo., said to the
and knowledge; and that since that time has changed his writer and a company of near twenty, at his own house,
views on the subject. President Snow enquired what had April 4th, 1883, when questioned as to why Elder Cowdery
produced that change, as he presumed the letter contained was baptized by some of the Utah ministers in 1847 at
his sentiments at the time it was written, as it was to a Council Bluffs, Iowa, that he did so in order to reach his
confidential friend. Brother Oliver replied: “When I wrote relatives and others among the Brighamites, and redeem
that letter I did not know of the revelation which says, that them from the errors and evils of polygamy, etc., etc.
the keys and power conferred upon me, were taken from He said Elder Cowdery “did not endorse their
me and placed upon the head of Hyrum Smith, and it was peculiar doctrines—did not believe in polygamy nor
that revelation which changed my views on this subject. anything like it—but he died like a man of God.” (This
I have not come to seek place, nor to interfere with the we take from notes made at the interview. Ed)
business and calling of those men who have borne the In a letter said to have been written by Elder
burthen, since the death of Joseph. I throw myself at Cowdery to Daniel Jackson, and Phebe, his (Cowdery’s)
your feet, and wish to be one of your number, and be sister, from Tiffin, Ohio, July 24th, 1846, he said
a mere member of the Church, and my mere asking to alluding to polygamy:
be baptized is an end to all pretensions to authority.” “I can hardly think it possible that you have written
He was received by the unanimous vote of the quorum, us the truth; that, though there may be individuals who
and all present; and was subsequently baptized and are guilty of the iniquities spoken of yet no such practice
confirmed by President Orson Hyde. (Report quoted can be preached or adhered to as a public doctrine.
in the Improvement Era, Vol. XIV, no. 5, March, 1911, Such may do for the followers of Mahomet; it may
pages 393-394) have been done some thousands of years ago; but no
people professing to be governed by the pure and holy
Oliver Cowdery evidently hoped to go west with the principles of the Lord Jesus can hold up their heads
Mormons and hunt for gold in California. In a letter to before the world at this distance of time, and be guilty
of such abomination. It will blast, like a mildew, their
Phineas Young he stated: fairest prospects, and lay the ax at the root of their future
I am poor, very poor, and I did hope to have health happiness” — Saints’ Advocate, Vol. 1, pages 112, 113.
and means sufficient last spring to go West and get some In this Elder Cowdery uses almost the exact
gold, that I might so situate my family, that I could be language against polygamy found in the Book of
engaged in the cause of God; but I did not succeed. Mormon, page 116, which he penned nearly twenty
(Letter by Oliver Cowdery, quoted in Oliver Cowdery— years previous. This makes it highly improbable that
Second Elder and Scribe, by Stanley R. Gunn, page 261) he would indorse and heartly unite with a polygamic
church.
Even though Oliver Cowdery was re-baptized into Besides this, a sister of O. Cowdery, now living, says
the Mormon Church, there is some evidence that the that O. Cowdery, when at Council Bluffs, previous to
his death, expressed, in her presence his regret and
reconciliation was not complete. The Strangites claimed sorrow over the base doctrines and corrupt practices of
that the Mormon leaders “would not trust power” in the Brighamite leaders. (Saints’ Advocate, June, 1884,
Cowdery’s hands, and that his reconciliation with the pages 453-455)

28
 It is very possible that Oliver Cowdery did not die in in A Comprehensive History of the Church, by B. H.
full fellowship with the church, for they paid little tribute Roberts, Vol. 1, page 217, footnote)
to him at the time of his death. Juanita Brooks states:
Oliver Cowdery died at David Whitmer’s home on
Another letter in the same issue of the Millennial March 3, 1850, and Whitmer claimed that he died
Star, page 43, also contains word of the confession believing that Joseph Smith was a fallen prophet and
of Oliver Cowdery. Signed by Wilford Woodruff . . . that his revelations in the Doctrine and Covenants must
it says: “Dear Brother Pratt: I received a letter from be rejected:
Elder Hyde, saying that Oliver Cowdery had come to
the Bluffs . . . He was assisting Elder Hyde to put the I did not say that Oliver Cowdery and John Whitmer
press in operation for printing, expecting to send forth had not endorsed the Doctrine and Covenants in 1836.
the Frontier Guardian soon. . . . I was truly glad to hear They did endorse it in 1836; I stated that they “came out
he had returned to the fold.” of their errors (discarded the Doctrine and Covenants),
Yet on December 11, 1848, Orson Hyde himself repented of them, and died believing as I do to-day,”
wrote directly to Orson Pratt in England and made and I have the proof to verify my statement. If any one
no mention either of the confession or the baptism. chooses to doubt my word, let them come to my home in
The Frontier Guardian (Kanesville, Iowa) made its Richmond and be satisfied. In the winter of 1848, after
appearance on February 7, but made no mention of the Oliver Cowdery had been baptized at Council Bluffs,
Cowdery visit, confession, or baptism. Nor did it record he came back to Richmond to live, . . . Now, in 1849
his death some fifteen months later though it normally the Lord saw fit to manifest unto John Whitmer, Oliver
printed death notices. Cowdery and myself nearly all the remaining errors in
On June 15, 1850, the Deseret News (Salt Lake doctrine into which we had been led by the heads of the
City), on a back page and without any striking old church. We were shown that the Book of Doctrine
headline did record the death: “We are informed that and Covenants contained, many doctrines of error,
Oliver Cowdery, Esq., died at Richmond, Ray County, and that it must be laid aside; . . . They were led out of
Missouri on the 3rd day of March last of consumption.” their errors, and are upon record to this effect, rejecting
(On the Mormon Frontier, The Diary of Hosea Stout, the Book of Doctrine and Covenants. (An Address to
Vol. 2, page 337, footnote 8) Believers in the Book of Mormon, 1887, pages 1-2)

R. N. Baskin quotes the Mormon Apostle John Henry Oliver Cowdery must have trusted David Whitmer
Smith as giving the following testimony in court: more than he did the Mormon leaders, for, according to
Whitmer, Oliver Cowdery charged him to preserve the
Witness: Your Honor, I would like to make one
statement right here, and that is this: That Oliver
Book of Mormon manuscript. The Chicago Tribune, for
Cowdery, the immediate friend and associate of December 17, 1885, carried this statement concerning
Joseph Smith, apostatized from the Mormon Church. the original manuscript of the Book of Mormon:
He was never killed. He knew all that Joseph Smith
knew. David Whitmore and Martin Harris, who were The original manuscript from which the Book of
his immediate associates, apostatized from the church. Mormon was printed is still in Mr. Whitmer’s possession
They were never hurt, in any degree. Every one of them and most of it is in the handwriting of his brother
died outside of the Church. (Reminiscences of Early Christian and his brother-in-law, Oliver Cowdery. Mr.
Utah, 1914, page 97) Whitmer also has an exhaustive history of the church,
which was compiled by his brother, and an accurate copy
Some writers have claimed that Oliver Cowdery of several plates from which the Book of Mormon was
translated. These records he has preserved against all
never did return to the Mormon Church. The Apostle temptations and in the face of death. Several years ago
John Henry Smith’s statement has been used as evidence a delegation of Mormons came to Richmond from Salt
against his (Cowdery’s) return. We feel, however, that Lake and made every overture to Mr. Whitmer in a vain
a more reasonable explanation is that he did return, attempt to gain possession of the records, but he stood
but did not die in full fellowship. Wilford Woodruff, aloof and declined every offer. A prominent businessman
the fourth president of the Mormon Church, claimed of the place, at that time engaged in banking, informed
your correspondent that he knows of his own knowledge
that Oliver Cowdery never recovered in its fulness the that the Mormon Church would have willingly paid
“power and testimony” he had before he apostatized: Mr. Whitmer $100,000 for the documents, and that the
delegation returned home thoroughly convinced that Mr.
“. . . the moment he [Oliver Cowdery] left the kingdom
Whitmer was proof against all financial temptation so far
of God, that moment his power fell like lightning from
as concerned his records. (Chicago Tribune, Thursday,
heaven. He was shorn of his strength, like Samson in the
lap of Delilah. He lost the power and testimony which December 17, 1885, page 3)
he had enjoyed, and he never recovered it again in
its fulness while in the flesh, although he died in the The Mormons have denied that Whitmer was
church. It does not pay a man to sin or to do wrong.” offered $100,000 dollars for the manuscript, but it is
(Deseret News, weekly, Vol. xxxvi page 391).” (Quoted a well known fact that the Mormons were anxious to

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 The Case Against Mormonism - Vol. 2

obtain the manuscript. The Mormon Apostles Orson that himself and a very few others are the only genuine
Pratt and Joseph F. Smith related that David Whitmer Mormons left. He is living in the expectation that the
time is at hand when his faith will be in the ascendant,
told them the following in 1878:
and all other modes of faith will be overthrown. (Tiffany’s
Elder O. P. Have you in your possession the original Monthly, New York, May, 1859, as quoted in A New
Mss. of the Book of Mormon? Witness For Christ in America, Vol. 2, page 373, 1959 ed.)
D. W. I have; they are in O. Cowdery’s hand
writing. He placed them in my care at his death, and In an unpublished manuscript, LaMar Petersen gives
charged me to preserve them as long as I lived; they are us the following information concerning Martin Harris:
safe and well preserved.
J. F. S. What will be done with them at your death? Christopher G. Crary, a resident of Kirtland for whom
D. W. I will leave them to my nephew, David Harris once worked, penned this sketch of his employee
Whitmer, son of my brother Jacob, and my name-sake. during the period of his osctracism from the Church:
O. P. Would you not part with them to a “Martin Harris remained in Kirtland twenty-five or
purchaser? thirty years after the Mormons left. His mind, always
D. W. No. Oliver charged me to keep them, and unbalanced on the subject of Mormonism, had become
Joseph said my father’s house should keep the records. so demented that he thought himself a bigger man than
I consider these things sacred, and would not part with Smith, or even Christ, and believed that most of the
nor barter them for money. prophecies in the Old Testament referred directly to
J. F. S. We would not offer you money in the light him. One day, when working for me, he handed me
of bartering for the Mss., but we would like to see them a leaflet that he got printed, taken from some of the
preserved in some manner where they would be safe prophets, telling of a wonderful person that should
from casualties and from the caprices of men, in some appear and draw all men after him. I looked it over
institution that will not die as man does. (Interview and returned it to him. He said, ‘Who do you think
quoted in Millennial Star, Vol. XL, no. 49, December it refers to?’ I said, ‘Why, of course, it refers to you.’
9, 1878, page 773) He looked very much pleased, and said, ‘I see you
understand the scriptures.’ In 1867 or 1868, while acting
If Oliver Cowdery had been in full fellowship with as township trustee, complaint was made to me that
the Mormon Church he probably would have given the Martin Harris was destitute of a home, poorly clothed,
manuscript to them instead of trusting David Whitmer feeble, burdensome to friends, and that he ought to be
taken to the poor-house. I went down to the flats to
with it. According to Mormon writers Phineas Young (a
investigate, and found him at a house near the Temple,
Mormon) was present at Whitmer’s house when Oliver with a family lately moved in, strangers to me. He
Cowdery died; therefore, Oliver Cowdery could have seemed to dread the poor-house very much. The lady
given the manuscript to him. of the house said she would take care of him while
Anti-Mormon writers claim that Oliver Cowdery’s their means lasted, and I was quite willing to postpone
“funeral was conducted by John Sexsmith, a Methodist the unpleasant task of taking him to the poor-house.
minister, at the request of Cowdery.” (See The Book of Everybody felt sympathy for him. He was willing to
work and make himself useful as far as his age and
Mormon? by James D. Bales, Rosemead, Calif., 1958,
debility would admit of. Soon after that he was sent
page 72.) Be this as it may, there is evidence that Oliver for and taken to Salt Lake . . .” [Pioneer and Personal
Cowdery was not in full fellowship in the Mormon Reminiscences, pages 44-45]
Church at the time of his death.
The Mormon writer Ivan J. Barrett gives this interesting
Harris Confused information concerning Martin Harris and his return to
the church:
The Mormon writer Ivan J. Barrett tells that after
Martin Harris left the church he “became very embittered Martin did experience misery. After his separation
for some years.” In 1859 Joel Tiffany published his from his first wife he married a daughter of John Young.
She lived with him in Kirtland until the Church moved
interview with Martin Harris and claimed he stated the
to Salt Lake Valley, then, not being able to induce
Mormons were under the influence of the devil: Martin to leave Ohio she left him and took the long
It is but simple justice to Mr. Harris, that we should state journey to the valley of the mountains. With her went
that he is still an earnest and sincere advocate of the their children. On her way west she gave birth to a
spiritual and divine authority of the Book of Mormon. baby which added to trials of her journey. His wife’s
He does not sympathize with Brigham Young and the departure left a lonely and sorrowful Martin.
Salt Lake Church. He considers them apostates from the While living at Kirtland he was poor and ill-kept.
true faith; and as being under the influence of the devil. He lamented his condition to William Homer after he
Mr. Harris says, that pretended church of was asked if once he was very prominent in the Church
“Latter Day Saints,” are in reality “latter day devils” and and had given of his means to help the work progress:

30
 “That is very true,” replied Martin, “Things were all Even though Martin Harris returned to the church
right then. I was honored while the people were here, but there is some evidence that he was not in full fellowship.
now I am old and poor it is different.” Edward Stevenson A. Metcalf interviewed him “in the winter of 1875-6.”
seeing Martin old and poor in Ohio “felt a degree of
compassion for him,” and made possible his being In his report of the interview Mr. Metcalf related the
brought to Utah. President Brigham Young subscribed following:
twenty-five dollars for the purpose. Martin was elated
with the prospective journey to the land of the Saints. Harris said that Joe Smith (he never called him Joseph
While Martin was visiting his friends and bidding in my presence) commenced having false revelations soon
them farewell, he walked across a large pasture. Part after, and, in fact, before the church was organized. In or
way across he became bewildered, dizzy, and faint. In about the year 1833, the servant girl of Joe Smith stated
his effort to get out he staggered through the blackberry that the prophet had made improper proposals to her,
vines which grew in abundance. His clothes were torn, which created quite a talk amongst the people. Joe Smith
his flesh lacerated; bloody and faint he lay down under went to Martin Harris to counsel with him concerning
a tree to die. As his strength revived, his spirit also lifted the girl’s talk. Harris, supposing that Joe was innocent
and he called upon the Lord for deliverance. Finally told him to take no notice of the girl, that she was full of
at midnight he found his friend, his body in a fearful the devil, and wanted to destroy the prophet of God; but
condition, but he was cared for and soon regained his Joe Smith acknowledged that there was more truth than
strength. After arriving in Salt Lake City he related the poetry in what the girl said. Harris then said he would
incident as a snare of the adversary to hinder him from have nothing to do in the matter, Smith could get out
joining the Saints. (The Life of Edward Stevenson, page of the trouble the best way he knew how. Harris further
1530 ) (Supplement to the Remarkable Story of How stated that the Kirtland Bank was a swindle, and he would
We Got the Revelations in the Doctrine and Covenants, have nothing to do with it. About that time Harris began to
by Ivan J. Barrett, BYU Leadership Week, page 35) lose confidence in Joe Smith, as a man of truth, honor and
principle, yet he believed him to be a prophet of God. I
A reporter who interviewed David Whitmer gave this asked him how he could reconcile such conduct with what
information concerning Martin Harris’ return to the church: should be the conduct of a prophet of God. He then showed
me what the prophet Isaiah had said: “That God would
Harris became estranged from the church at about the choose the base things of this life to bring to note things
same time [as Cowdery] and from the same causes also, that are,” and claimed that that prophecy had been fulfilled
but long after he had become feeble in both body and in Joe Smith. Harris had good evidence that Joe Smith was
mind he was persuaded by persistent importuning to join
practicing polygamy as early as 1838, five years before
his destinies with the Utah Mormons, and thither he went
the revelation on polygamy was received by the prophet.
more than ten years ago, only to lay down his bones in the
shadow of the great tabernacle. Mr. Whitmer entertains He also claimed that polygamy, baptism for the dead,
no doubt whatever that this singular action upon the and such endowments as were given in Nauvoo and
part of Harris was wholly chargeable to the enfeebled Salt Lake City, were no part of Mormonism. I asked
condition of his mind, which had begun to manifest him why he had taken his endowments when he arrived
certain positive symptoms of imbecility even before he in Salt Lake City. He answered that “his only motive
entertained the overture from the Rocky Mountain saints. was to see what was going on in there.” This was said in
(Des Moines Daily News, October 16, 1886) the presence of James Bowman, of Soda Springs, Idaho,
and myself.
LaMar Petersen gives this information concerning Martin Harris asked me to look on his face and see
Martin Harris’ return to the church: how it was wrinkled with old age. I never knew his correct
age, but I understood him to be about ninety years old at
Martin at first protested rebaptism but when it was that time. He then read that part of the prophet Isaiah,
explained to him that all emigrating Saints repeated the which speaks of some man “whose visage was so marred
ritual upon arriving in Zion he consented. His sponsor, more than any other man’s, so shall he sprinkle many
Edward Stevenson of the Council of Seventy who had nations.” Harris said, “I am him,” and that he would yet
instigated proceedings for bringing the aged Witness lead the faithful of all the Latter Day Saints back to Zion,
to Utah, wrote: in Jackson County, Missouri, and “I know it will come to
“That Martin Harris was very zealous, somewhat pass, as well as I know that Mormonism is true.” About
enthusiastic, and what some would term egotistical, two years later Harris died. Harris never believed that
is no doubt the case; but the Lord has shown this the Brighamite branch of the Mormon church, nor the
generation that He can carry on His work independently Josephite church, was right, because in his opinion, God
of all men, only as they live closely and humbly before
had rejected them; but he did believe that Mormonism was
Him. . . . Having been absent so long from the body
the pure gospel of Christ when it was first revealed, and I
of the Church and considering his great age, much
charity was necessary to be exercised in his behalf.” believe he died in that faith. (Ten Years Before the Mast,
[Millennial Star, June 21, 1886, page 389] (Unpublished by A. Metcalf, pages 70, 73, as quoted in A New Witness
manuscript, by LaMar Petersen) for Christ in America, Vol. 2, pages 348-349, 1959 ed. )

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 The Case Against Mormonism - Vol. 2

Whitmer’s Accusations Reliable Witnesses?

David Whitmer never did return to the Mormon Since a person who is investigating the Book of
Church. The Mormon historian B. H. Roberts stated: Mormon has only the testimony of eleven men to rely
on, he should be certain that they were honorable men. If
And while David Whitmer remained separated from the
the Book of Mormon witnesses were honest, stable and
communion of the church to the day of his death, he still
adhered to the truth of his testimony, as is abundantly not easily influenced by men, we would be impressed
witnessed by his Address to All Believers in Christ, by their testimony. Unfortunately, however, we find that
quoted above, and published only about one year before this is not the case. The evidence shows that they were
his death. (A Comprehensive History of the Church, by gullible, credulous, and their word cannot always be
B. H. Roberts, Vol. 1, page 145) relied upon.
Since the testimony of the three witnesses who
Although David Whitmer maintained that the Book
claimed to see the angel is especially important, we
of Mormon was true, in his pamphlet, An Address to All
want to summarize the information we have on their
Believers in Christ, he made it clear that he believed
character.
Joseph Smith was a fallen prophet:
Just before April 6, 1830, some of the brethren Martin Harris
began to think that the church should have a leader,
just like the children of Israel wanting a king. Brother Martin Harris seems to have been very unstable in
Joseph finally inquired of the Lord about it. He must his religious life. G. W. Stoddard, a resident of Palmyra,
have had a desire himself to be their leader, which made this statement in an affidavit dated November 28,
desire in any form is not of God. . . . Joseph received a 1833:
revelation that he should be the leader; that he should
be ordained by Oliver Cowdery as “Prophet Seer and I have been acquainted with Martin Harris, about
Revelator” to the church, and that the church should thirty years. As a farmer, he was industrious and
receive his words as if from God’s own mouth. Satan enterprising, so much so, that he had, (previous to his
surely rejoiced on that day, for he then saw that in going into the Gold Bible speculation) accumulated, in
time he could overthrow them. . . . He gave the church real estate, some eight or ten thousand dollars. Although
a leader, but it proved their destruction and final he possessed wealth, his moral and religious character
landing of the majority of them in the Salt Lake valley was such, as not to entitle him to respect among his
in polygamy, believing that their leader had received a neighbors. . . . He was first an orthadox Quaker, then a
revelation from God to practice this abomination. . . . Universalist, next a Restorationer, then a Baptist, next
Brother Joseph would listen to the persuasions of men, a Presbyterian, and then a Mormon. By his willingness
and inquire of the Lord concerning different things, and to become all things unto all men, he has attained a high
the revelations would come just as they desired and standing among his Mormon brethren. (Mormonism
thought in their hearts. Unvailed, by E. D. Howe, 1834, pages 260-261)
. . . Brother Joseph belonged to the class of men
who could fall into error and blindness. From the Martin Harris’ instability did not cease when he
following you will see that Brother Joseph belonged joined the Mormon Church. The Mormons admitted
to the weakest class—the class that were very liable to this in 1846:
fall. . . . (An Address to All Believers in Christ, by David
Whitmer, pages 33-34, 36) One day he [Martin Harris] would be one thing, and
another day another thing. He soon became partially
David Whitmer tells of false revelations given by deranged or shattered, as many believed, flying from
Joseph Smith and concerning the changes that had to one thing to another, as if reason and common sense
be made in the revelations. He goes on to give a great were thrown off their balance. In one of his fits of
deal of evidence to show that the Mormon Church is in monomania, he went and joined the “Shakers” or
a state of apostacy. followers of Anne Lee. He tarried with them a year
or two, or perhaps longer, having had some flare ups
David Whitmer was a respected resident of Richmond, while among them; but since Strang has made his entry
Missouri. Twenty-two citizens of Richmond stated that into the apostate ranks, and hoisted his standard for the
he was a man of “highest integrity.” He was a member rebellious to flock too, Martin leaves the “Shakers,”
of a small church that based its teachings on the Bible whom he knows to be right, and has known it for many
and Book of Mormon, but rejected the Doctrine and years, as he said, and joins Strang in gathering out the
Covenants and many other Mormon teachings. tares of the field. (Millennial Star, Vol. 8, November
15, 1846, page 124)

32
 The Mormon writer E. Cecil McGavin admitted the McLellin group. Finally, he returned to the Mormon
that Martin Harris was easily influenced by man: Church. But, according to A. Metcalf, he “never believed
that the Brighamite branch of the Mormon church, nor the
Martin Harris was an unaggressive, vacillating,
Josephite church, was right, because in his opinion, God
easily influenced person who was no more pugnacious
than a rabbit. . . . His conviction of one day might vanish
had rejected them,” and he took his endowments in Salt
and be replaced by doubt and fear before the setting of Lake City, only to find out “what was going on in there.”
the sun. He was changeable, fickle, and puerile in his According to a revelation given by Joseph Smith,
judgment and conduct. (The Historical Background for Martin Harris was “a wicked man.” When he was on his
the Doctrine and Covenants, page 23, as quoted in an mission for “the apostate James J. Strang,” the Mormons
unpublished manuscript by LaMar Petersen) in England said that he was “filled with the rage and
madness of a demon.” They also said that it was “not
The Mormon writer Ivan J. Barrett made this statement the first time the Lord chose a wicked man as a witness,”
concerning Martin Harris: and that “evil men, like Harris, out of the evil treasures of
Martin was a talker and was an enthusiastic advocate their hearts bring forth evil things.” Speaking of Martin
of the new light soon to burst upon the inhabitants of Harris and one or two who came with him, the Mormons
the earth. At times he let his zeal go beyond reason. stated that “a lying deceptive spirit attends them,” and
Once, according to his neighbors, he prophesied that that “they are of their father, the devil.” They also made
Christ would come within fifteen years and all who did this statement concerning Harris: “The very countenance
not accept the Book of Mormon “would absolutely be of Harris will show to every spiritual-minded person who
destroyed and damned.” (Painesville Telegraph, March sees him, that the wrath of God is upon him” (Millennial
15, 1831.) (Supplement to the Remarkable Story of How
We Got the Revelations in the Doctrine and Covenants,
Star, Vol. 8, pages 124-128). Dr. Storm Rosa made this
by Ivan J. Barrett, BYU Ex. Publications, page 23) statement concerning Martin Harris:
“As to Martin Harris, of late I have heard but little of
On pages 29-30 of the same booklet, Mr. Barrett stated:
him. My acquaintance with him induces me to believe
The Lord knew of Martin’s weakness to abuse him a monomaniac; he is a man of great loquacity and
those he felt bitterness towards and warned him, . . . very unmeaning, ready at all times to dispute the ground
At least three times he is counseled to be humble and of his doctrines with any one.” (Letter quoted in Early
the last words of the Lord to him are: “Or canst thou be Days of Mormonism, by J. H. Kennedy, New York,
humble and meek, and conduct thyself wisely before 1888, page 172)
me?” (verse 41) This was a hard task for Martin, who
was naturally proud and whose tendency was to boast. The Mormons themselves admitted that he had “fits of
It was extremely difficult for him to cultivate true monomania.” The statements made by the wife of Martin
humility. While traveling to Missouri in Zion’s Camp Harris are not actually much worse than those made by
he boasted to his brethren that he could handle snakes the Mormons. Mrs. Harris stated that Martin had “mad-
with perfect safety. One day while fooling with a black fits.” The Mormons stated that when he left the church
snake with his bare feet, he was bitten. . . . he “was filled with the rage and madness of a demon.”
The Lord knowing the propensities of his son, Martin, She stated that Martin was a liar. The Mormons admitted
warned him against telling all he knew or pretended to
that when he came to England “a lying deceptive spirit”
know. . . . When Martin went into Ohio he stopped at the
Painesville Hotel and began telling the crowd in the bar attended him. She stated that Mormonism had made him
room “all about the gold plates, Angels, Spirits” and the “more cross, turbulent and abusive to me.” Joseph Smith
work of the Prophet Joseph. He boasted of having seen himself later classified Martin Harris as one of those
the golden plates and having handled them. According who were “too mean to mention.”
to the report of his speech he was “very flippant, talking
loud and fast. Every idea that he advanced, he knew to Oliver Cowdery
be absolutely true, by the Spirit and power of God.”
(Painesville Telegraph, March 15, 1831.) He was far Oliver Cowdery was apparently rather credulous.
along in life before he learned to be discreet in what he According to Joseph Smith, Cowdery was led astray by
said, but the Lord had warned him early.
Hiram Page’s “peep-stone.” He was excommunicated
If G. W. Stoddard is correct, Martin Harris was a from the Mormon Church and united with the
Quaker, a Universalist, a Restorationer, a Baptist and a “Methodist Protestant Church” at Tiffin, Ohio. In 1841
Presbyterian before he became a Mormon. He stayed the Mormons published a poem which stated that the
with the Mormons for a few years. Then, according to Book of Mormon was “denied” by Oliver. He accused
Mormon writers, he joined the Parrish group. Later he Joseph Smith of adultery. The Mormons, on the other
became a Shaker, next a Strangite, then a member of hand, claimed that Oliver “committed adultery.” Joseph

33
 The Case Against Mormonism - Vol. 2

Smith listed Oliver Cowdery among those who were David Whitmer never returned to the Mormon
“too mean to mention.” The Mormons claimed that Church. Toward the end of his life he was a member
he joined “a gang of counterfeiters, thieves, liars, and of the “Church of Christ”—another small group which
blacklegs.” Joseph Smith testified that when a warrant believed in the Book of Mormon. Just before his death,
was issued against Cowdery for “being engaged in Whitmer published An Address to All Believers in
making a purchase of bogus money and dies,” he “left Christ in which he stated:
the country.” Joseph Smith also testified that Cowdery
If you believe my testimony to the Book of Mormon; if
intended to get property “and that if he could not get
you believe that God spake to us three witnesses by his
it one way, he would get it another, God or no God, own voice, then I tell you that in June, 1838, God spake
Devil or no Devil, property he must and would have.” to me again by his own voice from the heavens, and
According to Leland Gentry, Joseph Smith claimed told me to “separate myself from among the Latter
that Oliver Cowdery told him that he intended to deal Day Saints, for as they sought to do unto me, so should
dishonestly in the future. Hyrum Smith accused Oliver it be done unto them.” In the spring of 1838, the heads
Cowdery of helping steal “a great many things” from of the church and many of the members had gone deep
into error and blindness. (An Address to All Believers
him. David Whitmer claimed that Oliver Cowdery died in Christ, by David Whitmer, 1887, page 27)
believing that Joseph Smith was a fallen prophet.

David Whitmer Conclusion

David Whitmer was also very credulous. He was At the first of this chapter we quoted the Mormon
influenced by Hiram Page’s “peep-stone,” and possibly Apostle John A. Widtsoe as saying that the Book
by a woman with a “black stone,” in Kirtland, Ohio. of Mormon plates were seen and handled “by
Joseph Smith identified David Whitmer with those eleven competent men, of independent minds and
who were “too mean to mention,” and also called spotless reputations.” We feel, however, that we
him a “dumb ass.” The Mormons accused Whitmer of have demonstrated that these witnesses were easily
joining with a “gang of counterfeiters, thieves, liars, influenced by men and therefore were not competent
and blacklegs.” David Whitmer evidently supported witnesses. Contrary to John A. Widtsoe’s statement,
James J. Strang for awhile, then changed his mind and these witnesses were not men of “spotless reputation,”
supported the McLellin group. Whitmer was to be the but rather men whose word could not always be relied
prophet and head of the McLellin church. He gave a upon. Some of them even gave false revelations in
revelation in which the Lord was supposed to have told the name of the Lord. Mr. Widtsoe stated that Oliver
him the Mormons “polluted my name, and have done Cowdery’s “reputations for honesty has never been
continually wickedness in my sight.” The revelation questioned.” We have shown, however, that the
also stated that “in the pride of their own hearts have Mormons themselves—including Joseph Smith—
they done wickedness in my name, even all manner of testified that Oliver was dishonest and even involved in
abominations, even such that the people of the world the bogus money business. We feel, therefore, that the
never was guilty of.” David Whitmer also claimed that Book of Mormon witnesses have been “weighed in the
“in the bright light before him he saw a small chest or balances” and found wanting.
box of very curious and fine workmanship.”

34
 2. Angels and Gold plates

In Joseph Smith’s account of the origin of the Book One of the Quorum of the Twelve—a young man full
of Mormon we find the following statements: of faith and good works, prayed, and the vision of his
mind was opened, and the angel of God came and laid
. . . on the evening of the above-mentioned twenty-first the plates before him, and he saw and handled them,
of September, after I had retired to my bed for the night, and saw the angel, and conversed with him as he would
I betook myself to prayer and supplication to Almighty with one of his friends; but after all this, he was left to
God for forgiveness of all my sins and follies, . . . doubt, and plunged into apostacy, and has continued
While I was thus in the act of calling upon God, I to contend against this work. (Journal of Discourses,
discovered a light appearing in my room, . . . a personage Vol. 7, page 164)
appeared at my bedside, . . .
He called me by name, and said unto me that he
Brigham Young does not tell us the name of the “young
was a messenger sent from the presence of God to me, man.” David Whitmer, however, claimed that his own
... mother also saw the plates:
He said there was a book deposited, written upon
When I was returning to Fayette, with Joseph and
gold plates, giving an account of the former inhabitants
Oliver, all of us riding in the wagon. Oliver and I on an
of this continent, and the source from whence they
old-fashioned wooden spring seat and Joseph behind
sprang. He also said that the fulness of the everlasting us; while traveling along in a clear open place, a very
Gospel was contained in it, as delivered by the Savior pleasant, nice-looking old man suddenly appeared
to the ancient inhabitants; by the side of our wagon and saluted us with, “good
.... morning, it is very warm,” at the same time wiping
Convenient to the village of Manchester, Ontario his face or forehead with his hand. We returned the
county, New York, stands a hill of considerable size, salutation, and, by a sign from Joseph, I invited him to
and the most elevated of any in the neighborhood. On ride if he was going our way. But he said very pleasantly,
the west side of this hill, not far from the top, under a “No, I am going to Cumorah.” This name was something
stone of considerable size, lay the plates, deposited in new to me, I did not know what Cumorah meant. We
a stone box. . . . all gazed at him and at each other, and as I looked
. . . I looked in, and there indeed did I behold the around enquiringly of Joseph, the old man instantly
plates, . . . disappeared, so that I did not see him again. . . . I also
I made an attempt to take them out, but was remember that he had on his back a sort of knapsack with
forbidden by the messenger, . . . something in, shaped like a book. It was the messenger
At length the time arrived for obtaining the plates, who had the plates, who had taken them from Joseph just
the Urim and Thummim, and the breastplate. prior to our starting from Harmony. Soon after our arrival
On the twenty-second day of September, one home, I saw something which led me to the belief that
thousand eight hundred and twenty-seven, . . . the same the plates were placed or concealed in my father’s barn.
heavenly messenger delivered them up to me . . . (Pearl I frankly asked Joseph if my supposition was right, and
of Great Price, Joseph Smith, 2:29-59) he told me it was. Sometime after this, my mother was
going to milk the cows, when she was met out near the
As we have shown in the last chapter, eleven men yard by the same old man (judging by her description of
him) who said to her: “You have been very faithful and
besides Joseph Smith stated that they had seen the diligent in your labors, but your are tired because of the
plates—three of these eleven witnesses claimed that increase of your toil; it is proper therefore that you should
they were shown the plates by an angel of God. Brigham receive a witness that your faith may be strengthened.”
Young claimed that there was at least one other man Thereupon he showed her the plates. (Latter-Day Saints’
who claimed he was shown the plates: Millennial Star, December 9, 1878, Vol. XL, report of an
interview with David Whitmer, pages 772-773)

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 The Case Against Mormonism - Vol. 2

The Mormons have asked those who do not never paid back the money he borrowed of him. (The
believe in Joseph Smith’s story to come up with a more Myth of the “Manuscript Found,” Salt Lake City, 1883,
reasonable explanation for the Book of Mormon than page 86)
the one given by Joseph Smith. Many theories have George Reynolds quotes the following statement from
been advanced by anti-Mormon writers to explain away an interview David B. Dille had with Martin Harris:
the angels and the gold plates. Some of these theories
are rather interesting, while others are quite ridiculous. “I then asked Mr. Harris if he ever lost 3,000 dollars
by the publishing of the Book of Mormon?
Motives “Mr. Harris said, ‘I never lost one cent. Mr. Smith
paid me all that I advanced, and more too.’ As much as
One theory concerning the Book of Mormon is that it to say he received a portion of the profits accruing from
was a moneymaking scheme. The wife of Martin Harris the sale of the books.” (The Myth of the “Manuscript
Found,” page 89)
was one of the first to advance this theory. She claimed
that Martin’s “whole object was to make money by it,” Be this as it may, we do not feel that the Book of
and that he had told her that if she would let him alone, he Mormon can be entirely explained away as merely a
could make money by it. Abigail Harris also testified that moneymaking scheme. Even if the Book of Mormon
she had heard Martin Harris say: “what if it is a lie; if you is considered to be spurious, many other motives could
will let me alone I will make money out of it!” According have entered into it. The desire for fame and power, for
to David Whitmer, Hyrum Smith (who was also one of instance, can sometimes be even greater than the desire
the witnesses to the Book of Mormon) became upset at for money. It is also a well known fact that some people
Martin Harris and wanted to exclude him from any profits who profess to be religious will practice forgery simply
that might be received in printing the Book of Mormon: to try to prove their point of view. Dr. Hugh Nibley, for
When the Book of Mormon was in the hands of the instance, gives this information concerning the Gnostics:
printer, more money was needed to finish the printing The trouble with the Gnostics-so-called is not that
of it. We were waiting on Martin Harris who was doing they claimed to possess the wonderful post-resurrection
his best to sell a part of his farm, in order to raise the revelations but that they did not possess them—they
necessary funds. After a time Hyrum Smith and others were only faking or wishfully thinking; they didn’t have
began to get impatient, thinking that Martin Harris was the Gnosis at all, and when the time came to deliver the
too slow and under transgression for not selling his land at goods, as it soon did, since they all challenged each
once, even if at a great sacrifice. Brother Hyrum thought other’s exclusive claims, they were caught empty-
they should not wait any longer on Martin Harris, and that handed— . . . hence the willingness to make full use of
the money should be raised in some other way. Brother genuine or spurious holy writings or even to forge new
Hyrum was vexed with Brother Martin, and thought they ones outright. (Since Cumorah, by Hugh Nibley, Salt
should get the money by some means outside of him, and Lake City, 1967, page 84)
not let him have anything to do with the publication of
the Book, or receiving any of the profits thereof if any On page 98 of the same book, Dr. Nibley makes this
profits should accrue. He was wrong in thus judging Bro.
Martin, because he was doing all he could toward selling statement concerning the Gnostics:
his land. Brother Hyrum said it had been suggested to him These people made a practice of claiming to be the
that some of the brethren might go to Toronto, Canada, unique and secret possessors of the earliest Christian
and sell the copy-right of the Book of Mormon for writings. To make good their claims, they did not
considerable money: and he persuaded Joseph to inquire hesitate to practise forgery, and they borrowed freely
of the Lord about it. . . . Hiram Page and Oliver Cowdery from any available source.
went to Toronto on this mission, but they failed entirely
to sell the copy-right, returning without any money. (An Some anti-Mormon writers have pointed to the fact
Address to All Believers in Christ, Richmond, Missouri,
1887, pages 30-31)
that many of the witnesses were related. Of the eleven
witnesses, three were from the Smith family and five
George Reynolds made this statement concerning from the Whitmer family. Ebbie L. V. Richardson admits
Martin Harris: that many of the witnesses were related but points out
that they never exposed the Book of Mormon as a fraud:
Martin Harris was the instrument used by the
Lord to enable Joseph to print the Book of Mormon. . . . there have been numerous attempts to invalidate
He supplied the funds necessary to pay the printer. All the sworn statements of these eleven men, all of whom
of this was repaid to him, by Joseph, and as he said, died still bearing testimony, without alteration, to what
“more too.” We mention this because it has been falsely they had seen and heard and with their characters still
asserted that Joseph made Martin Harris his dupe and unimpugned.

36
 Not the least among these attempts is the “family of It is very possible that Joseph Smith did have some
witnesses” criticism. Of the Three Witnesses, David and type of metal plates. There have been several reports
Oliver were brother-in-law; Martin Harris, an older man, of metal plates being found which later turned out to
was unrelated. In the case of the Eight Witnesses, four
be forgeries. One of the latest cases was reported in a
of them were brothers of David: Christian, Jacob, Peter,
Jr., and John Whitmer. A fifth witness, Hiram Page, newsletter published by the Brigham Young University
was a brother-in-law, having married the Whitmers’ Department of Archaeology on January 17, 1962:
sister, Catherine, . . . The other three, Joseph Smith, Sr.,
GOLD PLATES FROM MEXICO. News of
Hyrum and Samuel H. Smith, were respectively father
a set of small gold plates, purportedly found in an
and brothers of Joseph, the Prophet.
ancient grave in southern Mexico, and inscribed with
In view of the unusual circumstances which
characters resembling the Demotic Egyptian—like
followed the organization of the Church, there can be
characters in the Anthon Transcript from the plates
little made of the charge of collusion, as can be seen
of the Book of Mormon(!), has come from several
from the Whitmer family: Peter and Christian both died
sources. Photographs of these plates and drawings of
in good standing in the original Church; David, Jacob
their inscriptions have also been received by the BYU
and John, apart from it—yet none of them ever denied Department of Archaeology.
or in any way indicated a doubt as to their respective The set apparently consists of two small and three
testimonies; and this in spite of the rather strong feelings very small plates (the latter measure only about two
of animosity that ultimately developed betwe[e]n them cm. in length and one cm. in width, and are very thin).
and Joseph Smith. (“David Whitmer—A Witness to the The three smaller ones have been made into a bracelet,
Divine Authenticity of the Book of Mormon,” Master’s by means of clips attached to one edge. All five are
thesis, BYU, 1952, by Ebbie L.V. Richardson, pages inscribed on each side with five lines of mixed Anthon
37-38, typed copy) Transcript and Maya-like characters, with the exception
of one of the larger plates, which bears only a few such
Mormon writers have made much of the fact that characters, distributed around a complex of symbols
the witnesses did not expose the Book of Mormon as which Dr. M. Wells Jakeman of the BYU archaeology
a fraud when they turned on Joseph Smith. At least department has identified as definitely Aztec—four
one anti-Mormon writer, however, has pointed out purely Aztec day-name symbols, a tree pictograph, and
that even if the witnesses were involved in a deliberate a cross-shaped symbol.
Dr. Jakeman, as well as Dr. Ross T. Christensen
fraud they might not expose it since it would ruin their
also of the archaeology department, feel that these plates
own character in the eyes of the world to do so. They are not of ancient origin; because of the mixing, in
might prefer to remain silent and pretend that they still the inscriptions, of symbols from at least two different
believed in the Book of Mormon. writing systems widely separated in time. They note,
At any rate, there are at least four theories as to however, that this argument is not conclusive, since
the origin of the Book of Mormon: First, Joseph Smith the particular Maya symbols seemingly represented by
some of the characters may well have originated in the
was given the gold plates by an angel, and the Book
Nephite “reformed Egyptian” writing illustrated by the
of Mormon is true. Second, all of the witnesses joined Anthon Transcript, and since the Aztec symbols could
Joseph Smith in a deliberate fraud. Third, Joseph have been added by an Aztec priest who had inherited
Smith and one or more of the witnesses were guilty of or discovered these plates of more ancient date.
fraud and tricked the others into believing the Book of But even stronger indication that the plates are not
Mormon was true. Fourth, only Joseph Smith was guilty of ancient origin or authentic, is the near-certainty that
the Aztec symbols were copied from one of the two
of fraud, and he was able to trick all of the witnesses surviving Aztec hieroglyphic manuscripts. Variable
into believing that the Book of Mormon was true. Aztec symbols, such as pictographs of trees, are not
exactly the same in any two renderings. They differ with
Gold Plates the scribes who painted them, and changed in style over a
period of time. The chances of finding two such symbols
Thomas Ford, who had been Governor of Illinois, exactly alike in independently authentic manuscripts or
related a story which throws doubt upon the existence inscriptions are practically nil. And yet, as pointed out by
of the plates. Fawn Brodie quotes this story and then Dr. Jakeman, the mentioned Aztec tree pictograph on one
makes this statement: of the plates in question is identical, in both its form and
all its elements and markings, to a tree pictograph in the
Yet it is difficult to reconcile this explanation surviving Aztec manuscript called the Codex Borbonicus
with the fact that these witnesses, and later Emma . . . There can be little doubt, therefore, that it was copied
and William Smith, emphasized the size, weight, and from the tree pictograph in that manuscript—and that
metallic texture of the plates. Perhaps Joseph built consequently, in turn, the four Aztec day-name symbols
some kind of makeshift deception. (No Man Knows on the same plate were also copied from symbols in that
My History, page 80) or another Aztec manuscript.

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 The Case Against Mormonism - Vol. 2

From a preliminary investigation, then, it would a gun. Joseph turned around and knocked him down, then
appear that these gold plates from Mexico are forgeries, ran at the top of his speed. About half a mile further he was
and that a serious fraud has been committed, since the attacked again in the same manner as before; he knocked
plates are reported to have been sold for a large sum of this man down in like manner as the former, and ran on
money, on the testimony of the “discoverer” that they again; and before he reached home he was assaulted the
are of ancient origin. third time. In striking the last one he dislocated his thumb,
Dr. Christensen points out that even if these plates which, however, he did not notice until he came within
should prove to be authentic, their removal from an ancient sight of the house, when he threw himself down in the
burial by a person without government license to engage corner of the fence in order to recover his breath. As soon
in archaeological excavation—as evidently in the present as he was able, he arose and came to the house. (Joseph
case—and their subsequent sale and exportation from Smith’s History By His Mother, photomechanical reprint
Mexico, would constitute illegal activities that in view of the of the original 1853 edition, pages 104-105)
importance of the find might result in serious consequences
for the parties involved. There are laws in Mexico, as in According to B. H. Roberts, the anti-Mormon writer John
most other countries, severely prohibiting the extraction, Hyde stated that the plates would weigh “something like
sale, and exportation of antiquities without a government two hundred pounds.” The Mormon writers John A.
permit. (University Archaeological Society Newsletter, Widtsoe and Franklin S. Harris, Jr. admit that “a cube
Brigham Young University, January 17, 1962, page 4) of solid gold of that size” would weigh two hundred
If Joseph Smith was not capable of making a set pounds, but they claim that the plates may not have
of gold plates, he probably had friends that were. The been made of pure gold:
Mormon historian B. H. Roberts gives this information A cube of solid gold of that size, if the gold were pure,
concerning Oliver Cowdery: would weigh two hundred pounds, which would be a
heavy weight for a man to carry, even though he were of
. . . Oliver Cowdery had followed in boyhood and early the athletic type of Joseph Smith. This has been urged as
manhood a variety of callings: farming, blacksmithing, an evidence against the truth of the Book of Mormon,
clerk in a store, and finally, in the winter of 1828-9, since it is known that on several occasions the Prophet
school teaching. (Comprehensive History of the Church, carried the plates in his arms. It is very unlikely, however,
Vol. 1, pages 119-120) that the plates were made of pure gold. They would have
been too soft and in danger of destruction by distortion. For
If Oliver Cowdery had spent time blacksmithing the purpose of record keeping, plates made of gold mixed
before he met Joseph Smith, it would have been possible with a certain amount of copper would be better, for such
for him to have made a set of metal plates. As we have plates would be firmer, more durable and generally more
shown, the Mormons themselves later accused him suitable for the work in hand. If the plates were made of
eight karat gold, which is gold frequently used in present-
of joining a gang of counterfeiters, and Joseph Smith day jewelry, and allowing a 10 percent space between the
said that he “left the country” when he was told that a leaves, the total weight of the plates would not be above
warrant had been issued against him. one hundred and seventeen pounds—a weight easily
There has been a great deal of controversy over the carried by a man as strong as was Joseph Smith. Elder
materials that Joseph Smith’s gold plates were composed J. M. Sjodahl basing his conclusions on an experiment
of and how much they weighed. The Mormon historian with gold coins, comes to the conclusion that the plates
weighed less than one hundred pounds. (Seven Claims of
B. H. Roberts makes this statement: the Book of Mormon by John A. Widtsoe and Franklin S.
Harris, Jr., Independence, Mo., 1937, pages 37-38)
The weight of the plates was doubtless considerable,
being of gold, and each plate six by eight inches in
width and length, and the whole volume six inches thick.
While Joseph Smith could no doubt carry over a
(Comprehensive History of the Church, Vol. 1, page 93) hundred pounds, would he be able to carry the plates
three miles, running “at the top of his speed,” jump over
Joseph Smith’s mother—Lucy Smith—tells a story a log and fight off three assailants along the way? The
which would make the reader believe the plates were Mormon historian B. H. Roberts explained that Joseph
not too heavy: Smith was strong and athletic:
The plates were secreted about three miles from For greater security Joseph left the high-way and made
home, . . . the journey through the woods and fields. His enemies
Joseph, on coming to them, took them, from their were evidently on the watch for him, for three times he
secret place, and, wrapping them in his linen frock, was assaulted by as many different persons; but being
placed them under his arm and started home. strong and athletic, by dint of blows and flight he threw
After proceeding a short distance, he thought it would them off and finally reached home utterly exhausted
be more safe to leave the road and go through the woods. from the excitement and the fatigue of his adventures.
Travelling some distance after he left the road, he came to (Comprehensive History of the Church of Jesus Christ
a large windfall, and as he was jumping over a log, a man of Latter-day Saints, by B. H. Roberts, Salt Lake City,
sprang up from behind it, and gave him a heavy blow with 1930, Vol. 1, page 91)

38
 Even if the plates only weighed seventy-five pounds a Elder Sjodahl estimates that less than forty-five plates,
man would have to be very “strong and athletic” to perform engraved on both sides, would be necessary for the
in the manner that Joseph’s mother claimed he did. entire record translated, including that portion for which
the translation was lost. (The Restored Church, Salt
The Mormon Apostle Orson Pratt made this rather
Lake City, 1956, page 41)
strange statement concerning the plates:
Although it may not be impossible, we feel that it
Eight other witnesses testify that Joseph Smith
showed them the plates, and that they saw the engravings would be a remarkable feat for anyone to engrave the
upon them, and that they had the appearance of ancient contents of the Book of Mormon in any known language
work and curious workmanship. They describe these on such a limited number of plates. If Joseph Smith had
plates as being about the thickness of common tin, . . . stated that the entire stack of plates was used, the story
Upon each side of the leaves of these plates there were would be easier to believe.
fine engravings, which were stained with a black, hard However this may be, there is another interesting
stain, so as to make the letters more legible and easier aspect to the story that two-thirds of the plates were sealed.
to be read. (Journal of Discourses, Vol. 7, page 31) If the plates were forgeries, it would be very difficult
There are several different opinions as to the and time consuming to make engravings on the entire
stack. By sealing two-thirds of them together, however,
thickness of each plate. Joseph Smith said that each
it would only be necessary to make engravings on the
plate was “not quite so thick as common tin” (History of
remaining third. These could be shown to the witnesses
the Church, Vol. 4, page 537). On one occasion David
and they might never suspect that the other two-thirds of
Whitmer said they were about as thick as “common tin
the plates did not have engravings on them. Also it would
used by tinsmiths” (“David Whitmer—A Witness to the
only be necessary for the outer edges of these plates to
Divine Authenticity of the Book of Mormon,” page 39 have the appearance of gold. This type of deception is
of typed copy). Martin Harris, on the other hand, said well known. For instance, in the early days of Ohio a
that “each of the plates was thicker than the thickest man filled a barrel with some worthless material and then
tin” (The Myth of the “Manuscript Found,” page 89). put counterfeit coin on the top. He showed this barrel to
There is also some question as to the thickness of another man, who, seeing the coins on the top, assumed
the entire set of plates. Joseph Smith maintained that the that the entire barrel was filled with counterfeit coin. He
“volume was something near six inches in thickness” purchased the entire barrel at a special price, but was
(History of the Church, Vol. 4, page 537). Martin Harris, later very disappointed to find that he had bought a barrel
however, stated that they were “about four inches” thick of worthless material. He could not go to the sheriff, of
(Myth of the “Manuscript Found,” page 89). course, because he was trying to buy counterfeit coin.
One of the strangest things about the plates was that Many similar examples could be related.
two-thirds of them were “sealed.” The Mormon Apostle The Mormon Apostle Orson Pratt claimed that
John A. Widtsoe stated: Joseph Smith was not allowed to break into the sealed
portion of the plates:
A part of the plates, said to be about two-thirds,
was sealed. (Joseph Smith—Seeker After Truth, Salt You recollect that when the Book of Mormon
Lake City, 1951, page 38) was translated from the plates, about two-thirds were
sealed up, and Joseph was commanded not to break
The Book of Mormon was supposed to have been the seal; that part of the record was hid up. (Journal of
translated from the unsealed portion—the remaining third. Discourses, Vol. 3, page 347)
The other two-thirds were to be revealed at a later time.
David Whitmer gave this information to a reporter from
Some anti-Mormon writers have maintained that
the Chicago Times:
it would have been impossible for the entire Book of
Mormon—over 500 pages—to have been written on The plates which Mr. Whitmer saw were in the shape
the limited number of plates that would have been in of a tablet, fastened with three rings, about one-third of
which appeared to be loose, in plates, the other solid,
the unsealed portion of the plates. M. T. Lamb figures but with perceptible marks where the plates seemed
that there could have been only about “sixty-six or to be sealed, and the guide that pointed it out to Smith
sixty-seven plates” in the unsealed portion (The Golden very impressively reminded him that the loose plates
Bible, New York, 1887, page 248), and he states that it alone were to be used, the sealed portion was not
would have required more than 500 plates to make a to be tampered with. (As quoted in The Myth of the
“Manuscript Found,” page 82)
book the size of the Book of Mormon. Mormon writers,
however, maintain that it would not require that many David Whitmer told Dr. Poulson the following
plates. William E. Berrett stated: concerning the sealed portion of the plates:

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 The Case Against Mormonism - Vol. 2

“I—Did the angel turn all the leaves before you as requested me to join him in prayer, that he also might
you looked on it? realize the same blessings which we had just received. We
“He—No, not all, only that part of the book which accordingly joined in prayer, and ultimately obtained our
was not sealed, and what there was sealed appeared desires, for before we had yet finished, the same vision
as solid to my view as wood.” (Interview with David was opened to our view, at least it was again opened to me,
Whitmer, as quoted in “David Whitmer—A Witness and I once more beheld and heard the same things; whilst
to the Divine Authenticity of the Book of Mormon,”
Master’s thesis, BYU, 1952, by Ebbie L.V. Richardson, at the same moment, Martin Harris cried out, apparently
page 164, typed copy) in an ecstasy of joy, “‘Tis enough; ‘tis enough; mine eyes
have beheld; mine eyes have beheld;” and jumping up, he
Since the Book of Mormon witnesses were neither shouted, “Hosanna,” blessing God, and otherwise rejoiced
experts in ancient languages or qualified archaeologists, exceedingly. (History of the Church, Vol. 1, pages 54-55)
it would have been very easy for Joseph Smith to have
In the account as it was first published, Joseph Smith
fooled them with some “kind of makeshift deception.”
quoted Martin Harris as saying: “. . .‘Tis enough; mine
The Vision eyes have beheld,’ . . .” (Times and Seasons, Vol. 3,
page 898). In the History of the Church six words have
While the testimony of the eight witnesses could be been added to make it appear that Martin Harris was
explained simply by admitting that Joseph Smith had even more excited: “. . .‘Tis enough; ‘tis enough; mine
some type of plates, the testimony of the three witnesses eyes have beheld; mine eyes have beheld;’ . . .”
is more difficult to explain. They claim that “an angel of The important thing about Joseph Smith’s statement,
God came down from heaven, and he brought and laid however, is that it shows that Martin Harris was not
before our eyes, that we beheld and saw the plates, and present when the other witnesses saw the plates. There
the engravings thereon; . . .” Anti-Mormon writers have seems to be some question as to the time that elapsed
tried to explain this vision in several ways. Some state between the two visions. Joseph Smith would have us
that Joseph Smith was able to hypnotize the witnesses. believe that Martin Harris’ vision occurred immediately
Others claim that it was the devil appearing as an angel
after the other vision. But, according to a reporter who
of light, and at least one writer claims that the witnesses
interviewed David Whitmer, it was a day or two later:
were intoxicated. Still another idea is that it was a man
disguised as an angel who appeared to the three witnesses. In a day or two after, the same spirit appeared to Martin
The testimony of the three witnesses leaves a person Harris while he was in company with Smith, and told
with the impression that they all saw the angel and the him also to bear witness to its truth, which he did, as
plates at the same time. Such was not the case, however. can be seen in the book. Harris described the visitant
Joseph Smith, in his history, admits that Martin Harris to Whitmer, who recognized it as the same that he
and Cowdery had seen. (As quoted in The Myth of the
was not present at the time they first saw the plates:
“Manuscript Found,” page 83)
Not many days after the above commandment was
given, we four, viz., Martin Harris, David Whitmer, Martin Harris, according to Anthony Metcalf, claimed
Oliver Cowdery and myself, agreed to retire into that it was about three days later when he saw the plates:
the woods, and try to obtain, by fervent and humble
prayer, the fulfilment of the promises given in the above He said: “I never saw the golden plates, only in a visionary
revelation—that they should have a view of the plates. or entranced state. I wrote a great deal of the Book of
. . . and having knelt down, we began to pray in much Mormon myself, as Joseph Smith translated or spelled
faith to Almighty God . . . We did not at the first trial, the words out in English. Sometimes the plates would be
however, obtain any answer or manifestation of divine on a table in the room in which Smith did the translating,
favor in our behalf. We again observed the same order covered over with a cloth. I was told by Joseph Smith that
of prayer, each calling on and praying fervently to God God would strike him dead if he attempted to look at
in rotation, but with the same result as before. them, and I believed it. When the time came for the three
Upon this, our second failure, Martin Harris witnesses to see the plates, Joseph Smith, myself, David
proposed that he should withdraw himself from us, Whitmer and Oliver Cowdery, went into the woods to pray.
believing, as he expressed himself, that his presence When they had engaged in prayer, they failed at that time to
was the cause of our not obtaining what we wished see the plates or the angel who should have been on hand
for. He accordingly withdrew from us, and we knelt to exhibit them. They all believed it was because I was not
down again, and had not been many minutes engaged in good enough, or, in other words, not sufficiently sanctified.
prayer, when presently we beheld a light above us in the I withdrew. As soon as I had gone away, the three others
air, of exceeding brightness; and behold, an angel stood saw the angel and the plates. In about three days I went
before us. In his hands he held the plates . . . into the woods to pray that I might see the plates. While
I now left David and Oliver, and went in pursuit of praying I passed into a state of entrancement, and in that
Martin Harris, whom I found at a considerable distance, state I saw the angel and the plates.” (Ten Years Before the
fervently engaged in prayer. He soon told me, however, Mast, as quoted in A New Witness for Christ in America,
that he had not yet prevailed with the Lord, and earnestly Salt Lake City, 1959, Vol. 2, pages 347-348)

40
 According to George Reynolds, Martin Harris saw According to a manuscript dictated by Joseph
the plates on another occasion: Smith, which the Mormon Church suppressed for over
a hundred years, Oliver Cowdery saw the plates even
But it must be remembered that this was not the only
before he came to write for Joseph:
time that Martin Harris saw the plates. He states that on
one occasion he held them on his knee for an hour and a . . . and it came to pass after much humility and affliction
half, . . . (The Myth of the “Manuscript Found,” page 87) of soul I obtained them again when [the] Lord appeared
unto a young man by the name of Oliver Cowdry and
George Reynolds quotes the following statement by showed unto him the plates a vision and also the truth of
Harris from an interview which David B. Dille had with the work and what the Lord was about to do through me
him: his unworthy servant therefore he was desirous to come
and write for me to translate . . . (“An Analysis of the
. . . for did I not at one time hold the plates on my Accounts Relating Joseph Smith’s Early Visions,” Master’s
knee an hour and a half, while in conversation with thesis, BYU, 1965, by Paul R. Cheesman, page 132)
Joseph, when we went to bury them in the woods, that
the enemy might not obtain them? Yes, I did. (The Myth It would appear, then, that Oliver Cowdery had
of the “Manuscript Found,” page 88) already seen the plates when Joseph Smith and the
This interesting information concerning an interview witnesses went into the woods to pray. David Whitmer
with Martin Harris appeared in Tiffany’s Monthly: saw them for the first time in the woods. Oliver Cowdery
saw them for the second time, and Martin Harris saw
Before the Lord showed the plates to me, Joseph wished them sometime later.
me to see them. But I refused, unless the Lord should
do it. At one time, before the Lord showed them to me, Excitement
Joseph said I should see them. I asked him, why he
would break the commands of the Lord. He said, you Besides the angel that appeared to the three
have done so much I am afraid you will not believe witnesses to the Book of Mormon, there were many
unless you see them. I replied, “Joseph, I know all about
it. The Lord has showed to me ten times more about it other occasions in the history of Mormonism when
than you know.”—Here we inquired of Mr. Harris— angels were supposed to have appeared. Joseph Smith
How did the Lord show you these things? He replied, declared that on March 27, 1836, the Kirtland Temple
“I am forbidden to say anything how the Lord showed was filled with angels;
them to me, except that by the power of God I have
seen them.” Brother George A. Smith arose and began to
Mr. Harris continues: “I hefted the plates many prophesy, when a noise was heard like the sound of a
times, and should think they weighed forty or fifty rushing mighty wind, which filled the Temple, and all
pounds.” (Tiffany’s Monthly, as quoted in A New Witness the congregation simultaneously arose, being moved
for Christ in America, Vol. 2, page 379) upon by an invisible power; many began to speak in
tongues and prophesy; others saw glorious visions;
John H. Gilbert, who helped print the Book of and I beheld the Temple was filled with angels, which
Mormon, gave this interesting information: fact I declared to the congregation. The people of
the neighborhood came running together (hearing an
Martin was something of a prophet:—He frequently unusual sound within, and seeing a bright light like
said that “Jackson would be the last president that we a pillar of fire resting upon the Temple), and were
would have; and that all persons who did not embrace astonished at what was taking place. This continued
Mormonism in two years would be stricken off the face until the meeting closed at eleven p.m. (History of the
of the earth.” He said that Palmyra was to be the New Church, Vol. 2, page 428)
Jerusalem, and that her streets were to be paved with
gold. Under the date of March 30, 1836, the following
Martin was in the office when I finished setting appears in Joseph Smith’s History:
up the testimony of the three witnesses,—(Harris —
Cowdery and Whitmer) I said to him, — “Martin, did The Savior made His appearance to some, while angels
you see those plates with your naked eyes?” Martin ministered to others, and it was a Pentecost and an
looked down for an instant, raised his eyes up, and said, endowment indeed, long to be remembered, for the sound
“No. I saw them with a spiritual eye.” (Memorandum, shall go forth from this place into all the world, and the
made by John H. Gilbert, September 8th, 1892, as occurrences of this day shall be handed down upon the
quoted in Joseph Smith Begins His Work, Salt Lake City, pages of sacred history, to all generations; as the day of
1963, Vol. 1, Introduction) Pentecost, so shall this day be numbered and celebrated as
a year of jubilee, and time of rejoicing to the Saints of the
Most High God. (History of the Church, Vol. 2, page 433)

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 The Case Against Mormonism - Vol. 2

Joseph Smith claimed that he and Oliver Cowdery Ministers seated themselves in the Temple—the most
saw Moses, Elias, Elijah and the Lord in the Kirtland of them expecting to wait on the Lord there, until he
Temple. In the Doctrine and Covenants, section 110, visibly displayed himself, by shedding upon them, as
it were, “cloven tongues of fire,” so that they might
we read the following: go to all the world, and preach to them in their own
We saw the Lord standing upon the breastwork languages, . . .
But we are sorry to have to record, that the light
of the pulpit, . . . and his voice was as the sound of
of the next morning’s sun found disappointed hundreds
the rushing of great waters, even the voice of Jehovah,
wending their way from that noble edifice, to their homes
saying:
and their firesides, to reflect upon, and brood over their
I am the first and the last; . . .
sad disappointment. The least we can say relative to the
For behold, I have accepted this house, and my anticipated endowment is, it was a failure!!
name shall be here; and I will manifest myself to my
people in mercy in this house. While speaking of the dedication at Kirtland the Mormon
....
Apostle George A. Smith stated:
Yea the hearts of thousands and tens of thousands
shall greatly rejoice in consequence of the blessings That evening there was a collection of Elders, Priests,
which shall be poured out, and the endowment with Teachers and Deacons, etc., amounting to four hundred
which my servants have been endowed in this house. and sixteen, gathered in the house; . . . David Whitmer
And the fame of this house shall spread to foreign bore testimony that he saw three angels passing up the
lands; . . . south aisle, and there came a shock on the house like
After this vision closed, the heavens were again the sound of a mighty rushing wind, . . . and hundreds
opened unto us; and Moses appeared . . . of them were speaking in tongues, . . . or declaring
After this, Elias appeared, . . . visions, . . . (Journal of Discourses, Vol. 11, page 10)
After this vision had closed, another great and
glorious vision burst upon us; for Elijah . . . stood before David Whitmer, however, called the story of the
us, . . . (Doctrine and Covenants, section 110, verses endowment “a trumped up yarn.” In fact, a reporter for
2, 3, 7, 9-13)
the Des Moines Daily News stated that David Whitmer
If a person reads only Joseph Smith’s account of this absolutely denied the manifestations in the temple (in
“endowment” he is apt to be very impressed. William E. the article it reads “temple at Nauvoo,” but it must refer
McLellin, however, gives an entirely different story. He to the Kirtland temple since Whitmer left the church
claims that there was “no endowment.” In March, 1848, before the Nauvoo temple was built):
he stated: Many of the declarations of the prophet, after he lost
. . . we boldly affirm that no endowment from God the spirit of revelation, which were called prophecies,
signally failed to come to pass. The great heavenly
has as yet been given in Kirtland. (Ensign of Liberty,
“visitation,” which was alleged to have taken place in
Kirtland, Ohio, March, 1848, page 69)
the temple at Nauvoo, was a grand fizzle. The elders
It should be remembered that William E. McLellin were assembled on the appointed day, which it was
promised would be veritable day of Pentecost, but
was one of the twelve Apostles at the time the endowment there was no visitation. No Peter, James and John; no
was supposed to have been given. On pages 6-7 of the Moses and Elias, put in an appearance. “I was in my
same publication, William E. McLellin joined with five seat on that occasion,” says Mr. Whitmer, “and I know
others in stating: that the story sensationally circulated, and which is
now on the records of the Utah Mormons as an actual
And, during the winter of thirty-five and six, hundreds happening, was nothing but a trumped up yarn. I saw
upon hundreds of the Ministers of the Church collected a great many of these things which I know were not
in from the east, west, north, and south, in order to right, but I clung on in patience, trusting everything
receive their “endowment from on high.” . . . Sunday would eventually be but right.” (Des Moines Daily
morning, March 27th, 1836, arrived, and hundreds after News, October 16, 1886)
hundreds wended their way early, saying, “Come, let us
go up to the House of the Lord.” . . . It was dedicated in David Whitmer’s charge that the endowment was
the presence of hundreds by hundreds, . . . a “trumped up yarn” becomes very interesting when
The next thing that engaged the attention of all, was we compare the report of the proceedings of March
to prepare for the endowment. Washings and anointings
27, 1836, which were published at the time with those
were strictly attended to by all the Ministry of the two
orders of Priesthood in the Church. Finally, the 6th published about sixteen years later in Joseph Smith’s
of April, the time, the long looked for time arrived. History. In the Messenger and Advocate for March,
Early, yes, very early in the morning, about five hundred 1836, we read:

42
 President F. G. Williams bore record that a Holy Extreme Behavior
Angel of God, came and set between him and J. Smith
sen. while the house was being dedicated. When we look at the testimony of the three
President Hyrum Smith, (one of the building witnesses to the Book of Mormon or the report of
committee) made some appropriate remarks . . . happenings in the Kirtland temple we must remember
(Messenger send Advocate, Vol. 2, page 281)
that some of the early Mormons were very credulous
In Joseph Smith’s History (first published in Utah about and could be worked up into a state of excitement in
sixteen years later) a statement that David Whitmer saw which they actually believed that they saw visions. The
angels has been added: Mormon Apostle George A. Smith made this statement
concerning an incident in the Kirtland temple:
President Frederick G. Williams arose and testified
that while President Rigdon was making his first prayer, Sylvester Smith bore testimony of seeing the hosts of
an angel entered the window and took his seat between heaven and the horsemen. In his exertion and excitement
Father Smith and himself, and remained there during it seemed as though he would jump through the ceiling.
the prayer. (Journal of Discourses, Vol. 11, page 10)
President David Whitmer also saw angels in the
house. John Whitmer, who was Church Historian in Joseph
President Hyrum Smith made some appropriate Smith’s time, related the following concerning some of
remarks . . . (History of the Church, Vol. 2, page 427) the visions that members of the church had:
Apparently some of the Mormons saw the angels For a perpetual memory, to the shame and confusion
and others did not. At the funeral of Myron Tanner, of the Devil, permit me to say a few things respecting
President David John made the following statement: the proceedings of some of those who were disciples,
and some remain among us, and will, and have come
“When Brother Tanner was a boy ten years of from under the error and enthusiasm which they had
age he lived in Kirtland; was there at the time of the fallen.
erection of the temple, and when it was dedicated in the Some had visions and could not tell what they
spring of 1836. I do not think he would take offense saw. Some would fancy to themselves that they had
if I told here what he has told me scores of times. We the sword of Laban, and would wield it as expert as a
all know that angels appeared in that temple, and that light draggon; some would act like an Indian in the act
Joseph and Oliver saw them, and others also saw them. of scalping; some would slide or scoot on the floor
They came and delivered the keys of their ministry with the rapidity of a serpent, which they termed sailing
and of this dispensation to the Prophet Joseph Smith. in the boat to the Lamanites, preaching the gospel.
Bishop Tanner told me that he saw angels ascending And many other vain and foolish maneuvers that are
and descending during those days, and that he called unseeming and unprofitable to mention. Thus the Devil
his mother out to see them, but his mother could not blinded the eyes of some good and honest disciples.
see them, although he saw them plainly.” (Biography (John Whitmer’s History, chapter 6)
of Myron Tanner, published by authority of the family,
Salt Lake City, 1907, pages 28-29) The Mormon publication Times and Seasons admitted
that “false spirits” had sometimes been in the church:
Ebenezer Robinson made this statement concerning
the angel that was supposed to have sat between F. G. The church of Jesus Christ of Latter-Day Saints
have also had their false spirits; . . .
Williams and Joseph Smith’s father: Soon after the gospel was established in Kirtland,
“President F. G. Williams bore record that a Holy and during the absence of the authorities of the church,
Angel of God came and sat between him and J. Smith many false spirits were introduced, many strange
sen. while the house was being dedicated.” visions were seen, and wild enthusiastic notions were
We did not see the angel, but the impression has entertained; men ran out of doors under the influence
evidently obtained with some, that we did see the angel, of this spirit, and some of them got upon the stumps of
from the fact that different persons, strangers from trees and shouted, and all kinds of extravagances were
abroad, have called upon us and expressed gratification entered into by them; one man pursued a ball that he
at meeting with a person who had seen an angel, said he saw flying in the air, until he came to a precipice
referring to the above circumstance. We told them they when he jumped into the top of a tree which saved
were mistaken, that we did not see that angel, but that his life, and many ridiculous things were entered into,
President F. G. Williams testified as above stated. We calculated to bring disgrace upon the church of God; . . .
believed his testimony, and have often spoke of it both At a subsequent period a Shaker spirit was on the point
publicly and privately. (The Return, Vol. 1, no. 6, June of being introduced, . . . We have also had bretheren and
1889, typed copy) sisters who have had the gift of tongues falsely; they
would speak in a muttering, unnatural voice, and their

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 The Case Against Mormonism - Vol. 2

bodies be distorted like the Irvingites before alluded church, could say, “we know it is the work of the Lord.”
to; whereas there is nothing unnatural in the spirit of And now they can say, “they know it is the work of the
God. . . . devil.” Most of those who were the principal actors,
There have also been ministering angels in the have since apostatized, and the work is unanimously
church which were of Satan appearing as an angel of discarded by the church. The limits which my want of
light:—A sister in the State of New York had a vision time to write, as well as your want of patience to read
who said it was told her that if she would go to a certain compel me to prescribe for myself, will allow me only
place in the woods, an angel would appear to her,—she to touch on some of the most prominent parts of this
went at the appointed time and saw a glorious personage newly invented, and heterogeneous system.
descending arrayed in white, with sandy coloured hair; A new method of obtaining authority to preach the
he commenced and told her to fear God and said that Gospel was introduced into the church. One declared
her husband was called to do great things, but that he he had received a commission, directly from Heaven,
must not go more than one hundred miles from home written upon parchment. Another, that it was written
. . . Many true things were spoken by this personage upon the palm of his hand, and upon the lid of his
and many things that were false.—How it may be asked Bible, &c. Three witnesses, and they were formerly
was this known to be a bad angel? by the color of his considered persons of veracity, testified that they saw
hair; that is one of the signs that he can be known by, the parchment, or something like it, when put into the
and by his contradicting a former revelation. (Times hands of the candidate. These commissions, when
and Seasons, Joseph Smith, editor, April 1, 1842, Vol. transcribed upon a piece of paper, were read to the
3, page 747) church, and the persons who had received them, were
ordained to the Elder’s office, and sent out into the
Ezra Booth, who had apostatized from the Mormon world to preach. But this also sunk into discredit, and
Church, wrote the following: experienced the fate of the former.
Visions, also, were in high credit, and sounded
“Being carried away by the spirit,” and “I know abroad as an infallible testimony in favor of Mormonism.
it to be so by the spirit,” are well known phrases, and The visionary, at times, imagined he saw the city of
in common use in the Mormonite church. We will first New Jerusalem; unlocked its gate, and entered within
notice the gift of tongues, exercised by some when the walls; passed through its various apartments, and
carried away in the spirit. These persons were apparently then returned, locked the gate, and put the key into his
lost to all surrounding circumstances, and wrapt up in pocket. When this tour was finished, he would entertain
the contemplation of things, and in communicating his admiring friends, with a detailed description of the
with persons not present.—They articulated sounds, Heavenly City.
which but few present professed to understand; and ....
those few declared them to be the Indian language. Smith describes an angel, as having the appearance
A merchant, who had formerly been a member of the of “a tall, slim, well built, handsome man, with a bright
Methodist society, observed, he had formerly traded pillar upon his head.” The Devil once, he says appeared
with the Indians, and he knew it to be their dialect. to him in the same form, excepting upon his head he
Being myself present on one of these occasions, a had a “black pillar,” and by this mark he was able to
person proffered his services as my interpreter, and distinguish him from the former. (Mormonism Unvailed,
translated these sounds to me which were unintelligible, Painesville, Ohio, 1834, pages 183, 184, 185 and 187)
into the English language. One individual could read
any chapter of the Old or New Testament, in several The Mormon writer Max Parkin admits that there
different languages. This was known to be the case by was a good deal of unrestrained enthusiasm among the
a person who professed to understand those languages. Mormons:
In the midst of this delirium they would, at times,
fancy themselves addressing a congregation of their The doctrine of the restoration of the ancient order
red brethren; mounted on a stump, or the fence, or of Christianity including spiritual gifts as taught by the
from some elevated situation, would harrangue their Lamanite missionaries invited misunderstanding and
assembly until they had convinced or converted them. extravagant behavior in the newly converted society.
They would then lead them into the water, and baptize The Ohio converts to the Church not having been
them, and pronounce their sins forgiven. In this exercise, taught regulating and discriminating controls, were
some of them actually went into the water; and in the ill-prepared to properly handle certain subsequent
water, performed the ceremony used in baptizing. These events. Mormonism suffered from some of the same
actors assumed the visage of the savage, and so nearly extremes which were characteristic of early religious
imitated him, not only in language, but in gestures revivals, as well as from outlandish expressions peculiar
and actions, that it seemed the soul and body were to Mormonism itself. The confusion increased due to
completely metamorphosed into the Indian. No doubt the absence of Mormon leadership in Ohio to counsel
was then entertained but that was an extraordinary work the new converts in such strange and exciting spiritual
of the Lord, designed to prepare those young men for operations.
the Indian mission; and many who are still leaders of the .....

44
 Immediately after the departure of the Lamanite “A pillar or light was seen every evening for more
missionaries and prior to the arrival of Joseph Smith than a month hovering over the place where we did
from New York, extreme behavior by some of the our baptizing.”
Saints began to manifest itself. “Scenes of the wildest . . . the following January, the three previously
enthusiasm” occurred, reported an observer whose views named young men claimed to receive their own
were published in the Painesville Telegraph as early as commissions directly “from Heaven, on parchment,
February, 1831. In giving detail to these events he added: which they caught in their hands in the air, and had only
. . . The [Mormonites] would fall, as without strength, roll
time to copy them, before the parchment disappeared.”
upon the floor, and, so mad were they that even the females Their commission directed them to preach “repentance
were seen on a cold winter day, lying under the bare and remission of sins” and it was said to be endorsed be
canopy of heaven, with no couch or pillow but the fleecy a “Divine Seal.” Letters, too, were falling from heaven
snow. At other times they exhibited all the apish actions to exhort the receiver to increase his faith. Concerning
imaginable, making grimaces both horrid and ridiculous, these activities The Sun reported,
creeping upon their hands and feet, etc. Sometimes, in At one time, a young man gave information to his
these exercises the young men would rise and play before brethren, that he was about to receive a message
the people, going through all the Indian maneuvers of from heaven; and specified the time and place. At the
knocking down, scalping, ripping open, and taking out appointed time, they repaired to a spot designated; and
the bowels. At other times, they are taken with a fit of there, they solemnly assert, a letter descended from the
jabbering after which they call speaking foreign languages skies, and fell into the hands of the young man who
by divine inspiration. At other times they would start and was expecting to receive the message;—the purport of
run several furlongs, then get upon stumps and preach to which was, to inform him that he was about to be called
imagined congregations, baptize ghosts, etc. to preach Mormonism, and to exhort him to increase
These reports were not to be credited just to the his faith. The deluded Mormonites declare their most
malice of anti-Mormon writers alone. John Corrill, an solemn belief that this letter was written in heaven, by
early Mormon convert, writing of them said, the finger of the Almighty; and the youth who pretended
to have received it, says, the writing was in a round
They conducted themselves in a strange manner, Italian hand, and the letters were in gold—he attempted
sometimes imitating Indians in their maneuvers, to copy it; but, as fast as he wrote, the letter disappeared
sometimes running out into the fields, getting on stumps from the original until it entirely vanished.
of trees and there preaching as though surrounded by a
congregation,—all the while so completely absorbed In addition to the three men previously named,
in visions as to be apparently insensible to all that was available records do not freely identify all that
passing around them. participated in these strange practices. Another young
man, however, twenty-year old Warner Doty, “was one
....
of the most active and zealous” whose faith was such
It seems that young men and women were
that he believed he should live “a thousand years.” A
chiefly involved in these odd distortions and spiritual
disease struck him and he was dead in five days. . . .
manifestations. Three of the young men who participated
It was natural for these operations to confuse some
in this inordinate behavior were Edson Fuller, Herman
of the sincere devotees of Mormonism who strongly
Basset, and Burr Riggs. While engaged in proselyting
accepted what they believed were the normal operation
activities, these young men demonstrated their peculiar
of the Holy Ghost. Both, however—the normal and the
gifts. These men received revelations, saw angels,
abnormal—were strange and objectionable to the non-
prophecied, fell down while frothing at the mouth, and
believing Gentile who made no attempt to distinguish
behaved generally in an awesome way. Levi Hancock
between the two types of operations. Some of the new
credited the worst behavior to Burr Riggs, whom he saw
converts were apprehensive about these abnormal
jump up from the floor and strike his head against the
expressions and found themselves in a dilemma. Levi
ceiling joist, swing some minutes and then fall as if he
Hancock, one of these, was fearful to speak out against
were dead. After an hour or two in this state, he would
the abnormal operations of Fuller, Basset, and Riggs
regain his “life” and inform the spectators of what his
for fear he should speak against the Holy Ghost. Yet,
slumber had disclosed. Of the others, Levi said,
the majority of the Saints became angry at their claims
Edson Fuller would fall and turn black in the face, and endeavored to convince Levi that their conduct
Herman Bassett [sic] would behave like a baboon. was unworthy of his confidence. One Girl said she
He said he had a revelation he had received in Kirtland would rather go to hell than to believe in the claims of
from the hand of an angel, he would read it and show Basset, Fuller, and Riggs, and in a short time she died.
pictures of a course of angels declared to be Gods, then
would testify of the truth of the work.
“I could not help thinking,” mused Levi, “she was taken
at her word.” He admitted that he was taken in by their
A Gentile writer further stated that they were seen unusual conduct and lamented, “I believed it all, like
“running over the hills in pursuit, they say, of balls a fool.” Some, however, never let these events bother
of fire which they see flying through the air.” Corrill them, while others believed these abnormal actions
concurred with this, for he said, they saw “wonderful were from the devil.
lights in the air and on the ground. . . .” Philo Dibble, .....
who was in Kirtland during these winter months said These exercises arose to such alarming measures
that there were many signs and wonders in the heavens that the elders were determined to do something about
and on the earth which the Saints saw as well as being them. Accordingly, Parley Pratt and John Murdock,
viewed by the strangers among them. In fact, said he, and others contacted the Prophet to inquire about such

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 The Case Against Mormonism - Vol. 2

questionable behavior in the Church. The Prophet crying out, “Here we go, here we go.” His feet slipped
Joseph responded with a revelation. “There are many from under him, and as his seat struck the ground he sang
spirits which are false spirits,” stated the revelation, out, “Oh God, here we go.” He went back into the house,
“which have gone forth in the earth, deceiving the and they had some tomahawking, scalping and ripping up
world.” Furthermore, the revelation offered the key by the bowels, and Indian talk; and that was the scene that
which one might discern the nature of spirits, night. I saw Black Pete in the orchard on the left hand side
Wherefore, it shall come to pass, that if you behold a of the road from the post-office as you go to Mentor, or
spirit manifested that you cannot understand, and you where the road now goes to Painesville, There was but
receive not that spirit ye shall ask of the Father in the one house on that corner then; the orchard was just back
name of Jesus; and if he give not unto you that spirit, of that house. Black Pete chased the Devil sometimes,
then you may know that it is not of God. and sometimes the Devil was chasing him around the
stumps and apple trees. That I saw. I was called out of
The evil operations continued for a time, however, my school in to the shoemaker’s shop of Mr. Cahoon . . .
in some cases under the pretext of their being good I found his eldest son. I do not remember his first name,
spiritual experiences. . . . fighting with the Devil. . . . He acted like a crazy man as
These unacceptable exercises continued much as anything else, and would say, “there you come;
occasionally during the following years, for on the 19th I see you.” And when the Devil got pretty close to him
of February, 1834, two days after the Kirtland High he would jab his fingers at him, and say, “Zick! Zick!”
Council was permanently organized, it had the occasion I went to my school room and called in eight or ten of
to try Elder Curtis Hodge, Sr. This was the first case my largest scholars, some young men and some young
for the High Council, and Elder Hodge was brought to women, to witness the scene. He got the Devil at last in
account for going into “a Methodist spasm, shouting the corner where there was some old boots and shoes,
and screaming in such a manner as caused one of the jabbing his fingers at him—“Zick! Zick!” I slipped behind
Elders to rebuke him.” (Conflict at Kirtland, by Max H. the scholars and got my foot behind an old shoe, and when
Parkin, Salt Lake City, 1966, pages 66-75) the Devil was coming again I suddenly shoved it before
him. He jumped about two feet high and ran down stairs
The Mormon Apostle George A. Smith related the out into the field, just back of the school house, and there
following: was quite a number of stumps, and the Devil was after
him; he dodged first around one stump and then another.
They had a meeting at the farm, and among them I believe I was the first person, with a young man,
was a negro known generally as Black Pete, who whose name I have forgotten, who was present when
became a revelator. Others also manifested wonderful they took what was called the sacrament up at the
developments; they could see angels, and letters would Morley house. They were in the habit of turning every
come down from heaven, they said, and they would be put body out of the door when they partook of the bread
through wonderful unnatural distortions. Finally on one and wine, putting blankets up at the windows, shutting
occasion, Black Pete got sight of one of those revelations off the sight from without. They started a regular pow-
carried by a black angel, he started after it, and ran off a wow, and when they got well going, then they opened
steep wash bank twenty-five feet high, passed through the door and let us all come in again. A young man
a tree top into the Chagrin river beneath. He came out and myself made it up that we would stay in unless
with a few scratches, and his ardor somewhat cooled. they took us out by force. The young man got asleep,
(Journal of Discourses, Vol. 11, page 4) and I had a dump evil and could not talk; but they did
not carry us out but went on with the sacrament. The
J. J. Moss gave this testimony in the “Braden and Kelly poor-house in Portage County, Ohio, where there were
Debate”: half a dozen insane and idiotic persons, was the best
comparison of anything to the scene that night. And if I
J. J. Moss being produced, first being duly sworn, had had my cloak on I would have stolen the wine and
testified as follows: carried it home to see whether it was drugged or not.
EXAMINED BY MR. BRADEN (The Braden and Kelley Debate, beginning February
Q. Mr. Moss may state the time when he was 12, and closing March 8, 1884, Kirtland, Ohio, 1955
teaching school here and the appearance of three Mormon reproduction, pages 383-384)
preachers here, his attending meetings. What the facts
are? A. I commenced teaching school in Kirtland, . . . in
the fall of 1830. . . . In the course of the winter I attended William Smith, not to be confused with Joseph’s brother,
their meetings. The things that were stated last night in gave this testimony:
reference to the things that took place here are correct.
On the side hill across the flat, east of the present mill Q. You may state next, Mr. Smith, whether you
at night, Black Pete and two white men went from a attended the meetings of the Saints during the winter
meeting in a log house on the flat and got up on to stumps, of 1830-31, and what you saw? A. I have attended the
and were preaching to imaginary audiences. meetings at Mr. Morley’s, I think the given name is
John Tanner and myself were at the foot of the hill. Isaac. The buildings were upon a little flat, and if my
John Tanner came from the State of New York with me, memory serves me, when the people began to come
and when I took a school at the flats he took a school in there they put up a log cabin or small addition to the
the Newell district. He put his hands to his mouth and house part. I am sure I have attended those meetings, and
made an awful screech, when they all jumped from the my first attendance was when it began to be generally
stumps. The two white men ran angling down the hill, noised around that there was strange things done, and
and black Pete ran straight down on the snow and ice, we young folks were curious to see what it was.

46
 Q. You may state about the falling and what you It, however, procured White the authority to ordain the
saw in the meeting? A. I attended three or four at Isaac rest. So said the spirit, and so said Smith. The spirit in
Morley’s in the evening. I have heard Black Pete, as Smith selected those to be ordained, and the spirit in White
we called him, as he went over the hills halloaing and ordained them. But the spirit in White proved an erring
making strange noises, and the common report was dictator; so much so, that some of the candidates felt the
that he was speaking in tongues and making speeches. weight of hands thrice, before the work was rightly done.
And in the house I have seen young men and women Another Elder, who had been ordained to the same office
seemingly unconscious and the folks said they had lain as White, at the bidding of Smith, stepped upon the floor.
so for two days and they were there on their beds and Then ensued a scene, of which you can form no adequate
nobody tried to prevent us looking at them, but we were conception; and which, I would forbear relating, did not
not allowed to go into the room. That is all I have got the truth require it. The Elder moved upon the floor, his
to say with regard to the meeting. legs inclining to a bend; one shoulder elevated above the
CROSS-EXAMINATION BY MR. KELLEY: other, upon which the head seemed disposed to recline,
Q. Have you been in those meetings? A. Yes sir. his arms partly extended; his hands partly clenched; his
Q. Have you seen any display of power in the mouth partly open, and contracted in the shape of an
meetings? A. I have seen people lose their consciousness italic O; his eyes assumed a wild ferocious case, and
and fall off from their seats. his whole appearance presented a frightful object to the
Q. Any other performances aside from this? A. No view of the beholder.—“Speak, brother Harvey” said
other performances in the congregation except those I Smith. But Harvey intimated by signs, that his power of
have stated to you. articulation was in a state of suspense, and of the Devil,
Q. Now was there any other performances or but Smith said, “the Lord binds in order to set at liberty.”
anything of that kind? A. Black Pete used to make a After different opinions had been given, and there had
noise like Indians but I can not say how he made it. been much confusion, Smith learnt by the spirit, that
It was made close to me sometimes in the dark and Harvey was under a diabolical influence, and that Satan
sometimes in the moonlight. Report said it was Black had bound him; and he commanded the unclean spirit
Pete, I say we all thought so. (The Braden and Kelley to come out of him. (Mormonism Unvailed, Painesville,
Debate, 1955 reproduction, page 388) Ohio, 1834, pages 188-189)

On at least one occasion even Joseph Smith had a The Mormon writer Max H. Parkin gives this
hard time deciding whether a manifestation was from information concerning the same incident:
God or the Devil. Ezra Booth related the following:
During the latter part of February, 1831, the Prophet
As the 4th of June last, was appointed for the sessions Joseph recorded a revelation instructing him to gather
of the conference, it was ascertained, that that was the the missionaries that had been sent out to preach to
time specified, when the great and mighty work was return to Kirtland . . . the Prophet, himself, announced
to be commenced, . . . To give, if possible, energy to on Friday, June 3rd, that “the man of sin” would be
expectation, Smith, the day before the conference, revealed. The following day the elders met in a string
professing to be filled with the spirit of Prophecy, of small buildings in Kirtland to receive instructions
declared, that “not three days should pass away, before and to attend to Church business.
some should see their Savior, face to face.” Soon after As matters got underway, Levi Hancock, a witness
the session commenced. Smith arose to harangue the to the strange events said that while Joseph was
conference. He reminded those present of the Prophecy, ordaining Harvey Whitlock a high priest, “He turned
which he said “was given by the spirit yesterday.” He as black as Lyman [Wight] was white. His fingers were
wished them not to be overcome with surprise, when that set like claws. He went around the room and showed
event ushered in. He continued, until by long speaking, his hands and tried to speak, his eyes were in the shape
himself and some others became much excited. He then of oval O’s.” Hyrum Smith was not willing to accept
laid his hands on the head of Elder White, who had this behavior as being from God, and told his brother,
participated largely in the warm feeling of his leader, the Prophet, so. Joseph retorted, “Do not speak against
and ordained him to the High Priesthood. He was set this.” “I will not believe, unless you inquire of God
apart for the service of the Indians, and was ordained to and he owns it,” demanded Hyrum. “Joseph bowed
the gift of tongues, healing the sick, casting out Devils, his head, and in a short time got up and commanded
and discerning spirits; and in like manner he ordained Satan to leave Harvy [sic],” concluded Levi Hancock,
several others; and then called upon White to take the “laying his hands upon his head at the same time.”
floor. White arose, and presented a pale countenance, John Whitmer concurred with this in saying that Satan
a fierce look, with his arms extended, and his hands “bound Harvey Whitlock and John Murdock, so that
cramped back, the whole system agitated, and a very they could not speak.”
unpleasant object to look upon. He exhibited himself as Leman Copley, a very large man of two hundred
an instance of the great power of God, and called upon and fourteen pounds, from his sitting position in the
those around him, “If you want to see a sign, look at me.” window turned a complete summersault in the house
He then stepped upon a bench, and declared, with a loud and settled back across a bench where he lay helplessly.
voice, he saw the Savior; and thereby, for the time being The Prophet instructed Lyman Wight to “chase” Satan
rescued Smith’s prophecy from merited contempt.— out of Copley, after which the evil spirit immediately

47
 The Case Against Mormonism - Vol. 2

left him. Then another, Harvey Green, was bound 8. If it be the Devil as an angel of light, when you
and began screaming like a panther. There operations ask him to shake hands he will offer you his hand,
continued all day and into the night intermixed with the and you will not feel anything; you may therefore
instructions from their Prophet. Levi Hancock reflected detect him.
upon the scenes of the day by writing, “I was so scared 9. These are three grand keys whereby you
I would not stir without his [Joseph’s] liberty for all the may know whether any administration is from God.
world. I knew the things I had seen were not made [up].” (Doctrine and Covenants, section 129)
(Conflict at Kirtland, by Max H. Parkin, pages 79-80)
It would seem, according to this revelation, that if the
David Whitmer, one of the three witnesses to the Book Devil ever found out that a person cannot feel his hand,
of Mormon, made this statement: he could greatly deceive the Mormons by refusing to
shake hands so that they would think he was “a just man
In Brother John’s history he speaks of the Spirit of God
being poured out in abundance upon that occasion, made perfect.”
some seeing visions, etc., but brethren, you will learn Heber C. Kimball (who was a member of the First
in the next world, if you do not know it already, that the Presidency) claimed that he could scare the Devil away
devil can give visions, appearing as an Angel of Light. with a weapon of death:
Brother John gives an account of a prophecy uttered by
Lyman Wight just after Brother Joseph ordained him Now, I will tell you, I have about a hundred shots
a High Priest, which prophecy will prove to be a false on hand all the time,—three or four fifteen-shooters,
prophecy. Brother John’s history of the church says as and three or four revolvers, right in the room where I
follows: “He (Joseph) laid his hands upon Lyman Wight sleep; and the Devil does not like to sleep there, for he
and ordained him to the high priesthood after the holy is afraid they will go off half-cocked.
order of God. And the spirit fell upon Lyman, and he If you will lay a bowie knife or a loaded revolver
prophesied concerning the coming of Christ. He said under your pillow every night, you will not have many
that there were some in this congregation that should unpleasant dreams, nor be troubled with the nightmare;
live until the Savior should descend from Heaven with for there is nothing that the Devil is so much afraid of
a shout, with all the holy angels with him, etc.” The as a weapon of death. (Journal of Discourses, Vol. 5,
early future will determine as to whether this prophecy page 164
was true or false. (An Address to All Believers in Christ,
Richmond, Missouri, 1887, page 65) On page 278 of the same volume, Heber C. Kimball
stated:
On February 9, 1843, Joseph Smith gave a revelation
which was supposed to give “three grand keys by which When I sleep, I have fifteen shooters, six shooters,
and all other kind of shooters; and the Devils to not
good or bad spirits may be distinguished.” It is now
come there: and if they succeed in troubling me, they
published as section 129 of the Doctrine and Covenants have to get into some other person’s body.
and reads as follows:
It seems that the early Mormons could see almost
1. There are two kinds of beings in heaven, namely:
anything in vision. John Pulsipher recorded the
Angels, who are resurrected personages, having bodies
of flesh and bones— following in his journal:
2. For instance, Jesus said: Handle me and see, for
One pleasant day in March, while I was at work in
a spirit hath not flesh and bones, as ye see me have.
the woods, about one mile from the Temple, with father
3. Secondly: The spirits of just men made perfect,
[i.e. Zerah Pulsipher], Elias Pulsipher and Jesse Baker,
they who are not resurrected, but inherit the same glory.
there was a steamboat past over Kirtland in the air!
4. When a messenger comes saying he has a
It was a clear, sunshine day. When we first heard the
message from God, offer him your hand and request
distant noise, we all stopt [sic] work. We listened and
him to shake hands with you.
wondered what it could be. As it drew nearer, we heard
5. If he be an angel he will do so, and you will
the puffing of a steamboat, intermingled with the sound
feel his hand.
of many wagons rattling over a rough stony road. We all
6. If he be the spirit of a just man made perfect
listened with wonder—but could not see what it was.
he will come in his glory; for that is the only way he
It seemed to pass right over our heads,—we all heard
can appear
the sound of a steamboat as plain as we ever did in our
7. Ask him to shake hands with you, but he will not
lives. It passed right along and soon went out of our
move, because it is contrary to the order of heaven for a
hearing. When it got down to the city it was seen by a
just man to deceive; but he will still deliver his message.
number of persons. It was a large fine and beautiful boat,

48
 painted in the finest style. It was filled with people. All information of a friend of his who placed them upon
seemed full of joy. Old Elder Beamon, who had died a the wall of his office, and are in these words:
few months before was seen standing in the bow of the “Within four years from September 1832, there will
Boat swinging his hat and singing a well known hymn, not be one wicked person left in the United States; that
The boat went steady along over the city passed right the righteous will be gathered to Zion, [Missouri,] and
over the Temple and went out of sight to the west! This that there will be no President over these United States
wonderful sight, encouraged the Saints because they after that time. MARTIN HARRIS.”
knew the Lord had not forgotten them. “I do hereby assert and declare that in four years from
The people of Kirtland that saw the steamboat in the the date hereof, every sectarian and religious denomination
air said it arrived over the Temple, a part of it broke off in the United States, shall be broken down, and every
and turned black and went north and was soon out of sight. Christian shall be gathered unto the Mormonites, and
While the boat, all in perfect shape went to the W[est] the rest of the human race shall perish. If these things
more beautiful and pure than before. (“John Pulsipher do not take place, I will hereby consent to have my hand
Journal,” as quoted in Conflict at Kirtland, page 331) separated from my body. MARTIN HARRIS.”
Martin is an exceedingly fast talker. He frequently
Levi Hancock related the following in his journal: gathers a crowd around him in bar-rooms and in the
streets.—Here he appears to be in his element, answering
When night came Solomon and J. Wheeler Baldwin and explaining all manner of dark and abstruse
and some others started to my father, we walked heavily, theological questions, from Genesis to Revelations;
some said that they felt as if they would be ceased [sic] declaring that every thing has been revealed to him
by Satan. Others that they felt as the Devil and his angels by the “power of God.” During these flights of fancy,
were hanging about them. I kept my feelings to myself, he frequently prophecies of the coming of Christ, the
until we came to the mill pond of Mr. Forgdons about half destruction of the world, and the damnation of certain
or a little over the distance we had to go that night. When individuals. At one time he declared that Christ would
we had got against the pond which was about fourteen be on earth within fifteen years, and all who did not
rods across and very deep. I said, “let us pray.” So we all believe the book of Mormon would be destroyed.
kneeled down and prayed around the circle, as soon as the He is the source of much trouble and perplexity to
last one got through about nine o’clock at night and the the honest portion of his brethren, and would undoubtedly
moon shown brightly. A sudden bray of a jackass was long since have been cast off by Smith, were it not for his
heard about twenty feet behind us we looked and could money, and the fact that he is one of the main pillars of the
see nothing in the way. It started toward the pond braying Mormon fabric. Martin is generally believed, by intelligent
all the time. I never had seen one in my life and I know people, to be laboring under a partial derangement; and
that there was none about there for I was well acquainted that any respectable jury would receive his testimony, in
there. I heard how they brayed. The most of our company any case, of ever so trifling a nature, we do not believe;
had seen them. This braying continued across the pond yet, the subjects of the delusion think him a competent
and ascended the high hills on the other side until it grew witness to establish miracles of the most unreasonable
less and less distant until it got out of hearing. “There,” kind. But we leave him for the present. (Mormonism
said Brother Baldwin, “this proves to me that this work Unvailed, Painesville, Ohio, 1834, pages 13-15)
is true, for when we prayed for assistance the Devil ran
away.” We all felt that it must have been Satan, and some J. J. Moss gave this testimony in the Braden and Kelly
said as much. We then started on our way feeling much Debate, page 387:
better and as light as ever we felt. We told some but it
seemed like an idle tale to them. This took place on the Q. You may state Mr. Moss, what Martin Harris
fifth of June, 1831. This may appear strange to some said to you about seeing the Devil? A. He said he saw
but God knows that I lie not. (“Levi Hancock Journal,” the Devil and he looked like a jackass, and he had hair
pages 50-51, as quoted in Conflict at Kirtland, page 81) like a mouse, . . .
....
But, the reader may ask, were the Book of Mormon Q. Did Martin Harris give that as a part of his faith,
witnesses that credulous? Anti-Mormon writers claim or was it a joke. Was he giving it as a joke? A. I do not
that they were. E. D. Howe, for instance, made this think he was.
statement concerning Martin Harris: Q. He was giving his experience the reason he
came to speak of it? A. That was what called it out, the
He was naturally of a very visionary turn of mind on the general conversation in reference to the truth of the
subject of religion, holding one sentiment but a short Book of Mormon, and revelations, and as an evidence
time. . . . He frequently declares that he has conversed that he had revelations, he stated that the Devil appeared
with Jesus Christ, Angels and the Devil. Christ he says to him.
is the handsomest man he ever saw; and the Devil looks Q. Now, Mr. Moss did you hear Martin state that
very much like a jack-ass, with very short, smooth he had received revelations from the Lord, or make
hair, similar to that of a mouse. . . . He has frequent fits such a claim, or receive personal revelations from the
of prophecying, although they are not held in very high Lord? A. He said he saw the Devil, he was giving us
repute among his brethren. A specimen of his prophetic as an evidence of revelation or vision that he had seen
powers we subjoin. They were written for the special the Devil.

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 The Case Against Mormonism - Vol. 2

Fawn Brodie feels that Joseph Smith was capable Whitney R. Cross gives us this information
of convincing the Book of Mormon witnesses that concerning the Shakers:
they had seen a vision. Perhaps Mrs. Brodie is correct.
Mother Ann Lee, prophet and founder of Shakerism,
Mary Rollins Lightner (a devout Mormon) wrote this
crossed the Atlantic from England with a small group
interesting information in her journal: of followers in 1774. Her adherents, first assembled at
Watervliet two years later, soon moved to New Lebanon,
A few evenings after his [Joseph Smith’s] visit to
where they established a communal enterprise in 1787.
our house, Mother and I went over to the Smith home.
...
We wanted to hear more about the Golden Bible. They
Like a number of novel beliefs yet to arise,
were not settled yet, but as there were other visitors,
Shakerism was established upon a theory of the Second
when the Prophet saw us he said, “We might as well
Coming and the millennium. Ann Lee represented the
have a meeting.” I sat with others on a plank that had
second embodiment in human flesh, this time of the
been provided, the ends resting on boxes. After prayer
feminine spirit of a bisexual God.
and singing. Joseph began talking. Suddenly he stopped
Despite, or perhaps because of, the Pentecostal
and seemed almost transfixed. He was looking ahead
orientation of Shaker beliefs, they included elements
and his face outshone the candle which was on a shelf
which tended to make for greater liberality than did the
just behind him. I thought I could almost see the cheek
orthodox theologies. Punishment of the wicked was not
bones. He looked as though a searchlight was inside his
to be everlasting. Predestination and original sin were
face. After a short time he looked at us very solemnly
abandoned. Baptism, the Communion, and concepts
and said, “Brothers and Sisters, do you know who has
of the Trinity and the atonement, alike were discarded.
been in our midst this night?” One of the Smith family
Literal adherence to the Bible was supplanted by direct
said, “An angel of the Lord.” Joseph did not answer.
revelation. The chaste, honest, industrious, and saintly
Martin Harris was sitting at the Prophet’s feet on a
life a person led, rather than any sacrament or creed, was
box. He slid to his knees, clasped his arms around the
his chief claim to sanctification. It involved among other
Prophet’s knees and said. “I know, it was our Lord
things eschewing tobacco, alcoholic beverages, war,
and Savior, Jesus Christ.” Joseph put his hand on
politics, and corporal punishment, while it demanded the
Martin’s head and answered, “Martin, God revealed that
discharge of all debts and the labor of one for all. (The
to you. Brothers and Sisters, the Savior has been in your
Burned-Over District, New York, 1965, pages 31-32)
midst. I want you to remember it. He cast a veil over
your eyes, for you could not endure to look upon Him.
Fawn Brodie makes this statement concerning the
You must be fed with milk and not meat. I want you to
remember this as if it were the last thing that escaped Shakers:
my lips. He has given you all to me and commanded There was Ann Lee, mother of the Shakers, who
me to seal you up to everlasting life, that where He is called herself the reincarnated Christ . . . In 1826 some
there you may also be, and if you are tempted of Satan Shakers built community halls in Sodus Bay, only thirty
say, ‘Get thee behind me, Satan.’” These words and his miles from Palmyra. The young Joseph Smith might
looks are photographed on my brain. Then he knelt and have spent an evening at their shuffling processional
prayed. I have never heard anything like it since. I felt dance, watching first one and then another break away
he was talking to the Lord. . . . (“Mary Elizabeth Rollins and whirl dervish-like till they fell exhausted on the
Lightner Journal,” as quoted in Conflict at Kirtland, by floor, uttering an incoherent gibberish generously
Max Parkin, pages 82-83) referred to as “the gift of tongues.” (No Man Knows
My History, pages 12-13)
Sacred Roll
In March, 1831, Joseph Smith gave a revelation in
In the “Braden and Kelly Debate,” Clark Braden which the following appeared:
made this statement:
1. Hearken unto my word, my servants Sidney, and
Harris declared repeatedly that he had as much Parley, and Leman; for behold, verily I say unto you,
evidence for a Shaker book he had as for the Book of that I give unto you a commandment that you shall go
Mormon. (The Braden and Kelly Debate, page 173) and preach my gospel which ye have received, even as
ye have received it, unto the Shakers.
This statement is of interest because we know that 2. Behold, I say unto you, that they desire to know
Martin Harris did support the Shakers in the 1840’s, and the truth in part, but not all, for they are not right before
we also know that they did publish a book similar to me and must needs repent.
....
the Book of Mormon in 1843. This book was entitled A 22. And again, verily I say unto you, that the Son of
Holy, Sacred and Divine Roll and Book; From the Lord Man cometh not in the form of a woman, . . . (Doctrine
God of Heaven, to the Inhabitants of Earth. and Covenants, section 49)

50
John Whitmer made the following statement concerning Both the Book of Mormon and the Shaker book
this revelation. quote extensively from the Sermon on the Mount
(Compare Book of Mormon, pages 423-429, with the
Lemon Copley, one of the disciples who was “Sacred Roll and Book,” pages 46-49).
formerly a Shaker-Quaker, was anxious that some of
the elders should go to his former brethren and preach
Joseph Smith claimed that he translated a parchment
the gospel. He also teased to be ordained to preach written “by John and hidden up by himself” (Doctrine
himself, and desired that the Lord should direct in this and Covenants, section 7). The Shakers likewise
and all matters, . . . claimed to have received “A holy roll written by John
The above named brethern went and proclaimed the Revelator.” Verse one reads as follows:
according to the revelation given to them, but the
Shakers hearkened not to their words, and received 1. Come listen candidly unto my words all ye
not the gospel at that time; for they were bound up in travelers in time, for as a true friend and well wisher to
tradition and priestcraft, and thus they are led away your souls I address you. I am John, the beloved disciple
with foolish and vein imaginations. (John Whitmer’s of Christ; the brother of James, and the son of Zebedee.
(Sacred Roll and Book, page 257)
History, chapter 6, page 4)

In 1841 the Mormons admitted that at one time “a The Shakers also claimed that they received a
Shaker spirit was on the point of being introduced” into revelation from Jeremiah:
the Church (Times and Seasons, Vol. 3, page 747). 1. Bow down thine ear to hear O man, and thine
Like the Mormons, the Shakers believed that the heart to receive O son of man, this most sacred word
Church of Christ had been taken from the earth and that of your Heavenly Father, is the voice to me, the ancient
Prophet Jeremiah, who art still alive, and dwelling in
God was trying to restore His Church:
mansions not made with hands; yea, though the earthly
24. Let the bloody and merciless reign of antichrist, tabernacle which I once inhabited, has, for thousands
which for hundreds of years, did bind the consciences, of years, been mouldered to dust, yet I am still alive in
enslave the souls of men, and drench the earth with the spirit; and in the power of my God I often go forth
with his holy word to the children of men; and now I
human blood, be a solemn and awful warning to all
rejoice that the time has come for this, his Sacred Roll,
the human race. For greater crimes of heaven-daring
to go forth to the nations of the earth, that all may be
wickedness, according to the age, by man cannot be left inexcusable before his holy throne.
committed, than was perpetrated by the secular arm, ....
under this long, dark and gloomy reign, in which there 5. Therefore hearken, O ye nations of the earth,
was no true Church of Christ upon the earth; and all and listen all ye people, to this his Sacred Roll, as the
this, pretendedly, under the banner of Christ. (A Holy, voice of the living God in solemn warning and tender
Sacred and Divine Roll and Book, 1843, page 59) love; and if you believe the words which I spake in days
of old, believe me now, when I say that this Sacred and
On page 70 we find this statement: Divine Roll which is now sent forth unto you, is not
the work of the vein and aspiring imagination of fallen
16. But remember, the Lord your God hath men; but was directed by the holy spirit of the Lord
declared, that the gospel brought forth by the Lord Jesus your God, and contains those solemn truths to which
Christ, was never known or practiced, in antichrist’s every soul must bow, or finally fail of his protection and
reign; neither was the strait gate entered, or the narrow blessing; for He hath not sent forth his word in vein,
way traveled, from the time that the primitive church nor will He strive with man for nought. (Sacred Roll
declined, and fell away, until Christ, or the fullness of and Book, pages 223-224)
the same spirit was sent forth the second time, without
sin unto salvation, by my Holy Power, and Eternal The Shakers also claimed they received a revelation
Wisdom. from Noah. In this revelation we find the following:
Like the Book of Mormon, the “Sacred Roll and 2. I am Noah, a prophet of the Lord who dwelt
Book” claimed that the Bible had been perverted by on earth in ancient days, and who prophecied unto the
wicked men, and therefore new revelation was necessary: people concerning the flood of waters which the Lord,
as a heavy judgment, would pour upon the earth and its
. . . much of the record of my sacred word, inhabitants, because of the wicked abominations therein.
delivered in past ages, hath been destroyed, and much ....
that is now handed down to the present generation, hath 19. I warn you, (for this is my mission,) to be found
been greatly perverted by such as were enemies to the ready to meet the calls of the spirit, and attend to the
requirements as made plain in this Sacred Roll and
yoke and cross, . . . (A Holy, Sacred and Divine Roll
Book; for remember, as you treat these, so will you be
and Book, page 70)
treated by your God.
....

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 The Case Against Mormonism - Vol. 2

24. I am Noah the prophet; you have learned by 27. As you regard the requirement of Me, your God,
historical account, something of the work which I did, respecting the reading of this solemn Roll of my word,
and the same of many of the servants of God; but the and Book of everlasting truth, to the inhabitants of earth,
half ye have never learned. But if ye will believe the in your solemn assemblies, so will the Lord your God,
word of the Lord now sent unto you, well will it be in the day of his heaviest visitation in judgment, regard,
with you: If not, you will be as the people unto whom and cause his holy Angels to regard you.
I declared the word of the Lord in ancient days; for ....
they were found repenting when too late: and just so it 29. According as you believe and obey, or disbelieve
will be with you. and disobey, the words contained in this Sacred Roll
25. For the truth of God is being declared even [and Book,] so shall the sincerity of your cries and
as in that day: and souls who believe and repent, and lamentations, in the day that you are constrained to pour
return to seek God’s favor, unto the same will God be them forth for my mercy, be regarded or disregarded
merciful; but such as disbelieve and disregard it, setting by your God.
it aside as false prediction, will He sweep off in the ....
flood of his judgment. (Sacred Roll and Book, pages 32. And so far as the inhabitants of the earth regard,
230, 232 and 233) in truth, the sacred requirements contained in the holy
scriptures, and in this my Sacred Roll, now sent forth
On page 253 of the same book we find a revelation which directly from my eternal throne, in the age and day in
was supposed to have been given by “Simon Peter.” In which they live, so far are they justified in my sight.
this revelation we read: ....
43. And thus endeth the Roll, sent forth from Me,
1. Hearken, O ye children of Zion, and give a the God of Heaven and earth, consigned to all possessing
willing ear, O ye fellow brethren and sisters of mine, mortal clay, saith the AL FI’NO of all creation, the
who dwell on the earth. I am Peter, of whom ye read, an Beginning and the Ending; even so, eternally it shall
apostle of your blessed Lord and Savior, and a servant stand, Amen. (Sacred Roll and Book, pages 183-185)
of the Most High God, whose command I make it my
delight to obey. Philemon Stewart, who claimed to be an “Inspired
.... Writer,” made this statement:
3. I was near even at the side of your blessed Savior,
in presence of your holy Mother Ann, at the time your This morning [May 4, 1842], between the hours
Heavenly Father commissioned his holy Angels to go of six and seven, the word of the Lord, through a Holy
forth with the sacred Roll and Book, which I well know, Angel, came to me, saying, Arise, O thou little one, and
and testify to all nations and people that move on the appear before the Lord, on the Holy Mount; . . . for the
earth, his Almighty power did prepare, and send by Lord hath words for thee to write; . . . and the words
his mighty Angel to his Church on the Holy Mount of shall be revealed unto thee, in flames of fire.
Lebanon, there to be copied by mortal hand, in deep ....
tribulation and the holy fear of God; which I know hath And as I reached the foot of the hill, . . . language
been done according to his own choosing; for I have cannot describe the sensations of my soul; . . . as I
accompanied the holy Angels, with many other glorified approached the Fountain, and seated myself low, to
spirits, and have with them been a careful observer of write, all became calm; and an inexpressible feeling,
the operations in Heaven and on earth, in preparing this as of a consuming fire within, filled my mortal frame,
sacred Roll and Book for the nations thereof, from the and prepared me to write the following communication.
beginning to this time; and still shall be, till it reaches
those for whom it was designed by the Almighty. On page 13 of this book the “Sacred, Solemn and Sealed
Roll” begins:
This book also contains revelations from Isaiah,
Elisha, Micah, Ezekiel, Malachi, and from a number of 1. I AM THAT I AM, A God of Justice, of Wisdom,
and of Truth. A God of long Forbearance, of tender
angels. The Lord himself was supposed to have spoken
Kindness, and loving Mercy. A God of whom ye read,
the following: who created the Heavens, and the Earth, and all that
is therein.
24. And now, my last and closing word in this
A God who sent forth the overwhelming deluge,
sacred and solemn Roll of my mercy, I do send forth
to sweep from the earth’s face, even that which I had
to all nations, kindreds, tongues and people, that dwell
created in my own image, bearing immortality, because
upon the face of the whole earth.
of their gross wickedness, in perverting the order of
25. As you deal with one another, so will your God
nature which I had given them.
deal with you; as you treat this, his sacred and solemn
word, so will He treat you, in the dispensation of his
About 200 pages of instructions from the Lord follow
judgment, and of his mercy. As you regard the laws of
nature herein required to be kept, so will He regard you. after verse one. Part II contains revelations from
.... “Ancient Prophets and Holy Angels.”

52
 It is very interesting to compare the testimony given But now, seal again the Roll and hand it unto me.
by the witnesses to the Book of Mormon with that given I did so, and he then said, Now hearken unto my word,
by the witnesses to the “Sacred Roll and Book.” Adah which, if thou wilt obey, it shall be well with thee; . . .
On May first, eighteen hundred forty two, while
Zillah Potter made these statements in her testimony:
assembled with many others, upon the Holy Mount,
It was in the evening of the twenty second of . . . I saw a band of Angels coming from the east, and
January, eighteen hundred and forty two, while I was the mighty Angel I had before seen followed them; . . .
busily employed putting all things in readiness, for the His word at this time, was a lengthy prophecy, upon
close of the week, that I distinctly heard my name called the place on which we were assembled; but he did not
very loudly, and with much earnestness . . . the word speak to me, save these words;
was repeated three times, and I hastened to the place Child of earth, knowest thou what thou beholdest?
from whence the sound seemed to come, but there was I answered, I behold the mighty Angel of God, whose
no one present. time I keep, and whose word I know. Then showing me
I soon saw in the middle of the room, four very the Roll and Book he said,
large and bright lights, or balls of fire, as they appeared These, ye now behold closed and sealed; but when
to be; they moved slowly each way, and after a little again ye see them, they shall be opened; and upon this
time, joined together in one exceedingly large light, holy ground, will I show forth signs of that which I shall
or pillar of fire. At this moment, I heard a loud voice, hereafter declare openly, and proclaim aloud.
which uttered many words, with such mighty force that ....
I feared to stay in the room, and attempted to go out; Thursday, July seventh, . . . I was awakened, just as
but found I had not power to move my feet. the clock struck three, by these words; Up quickly, and
.... gird thyself with that which I shall prepare for thee to
From this moment, I was not sensible where I wear; and at the hour of four, start for the Holy Mount,
was; and after a little time of silence, the body of light, and there will I meet thee. Three mornings shalt thou do
or pillar of fire, dispersed; and I saw a mighty Angel likewise; and upon the third morning shalt thou begin
coming from the east, . . . to write. One of the Rulers and a witness shall attend
.... thee. Now this is my will and word at this time.
February twenty first, eighteen hundred forty two, ....
this morning, . . . I retired to my writing table; but as The word ceased, and I fell on my knees, . . .
soon as I was seated, I felt some one, as I thought, take At this instant, the Angel took both the Book and
hold of my arms and hold them fast; but I could not see Roll, and arose out of my sight; . . .
any thing around me. After a little time, I was released, ....
and went to my writing; and very soon, I heard the I have now nothing more to say, save only that I saw
following words, very powerfully and loudly spoken. the mighty Angel with the mortal writer of the foregoing
Where, O where is the mortal, that will condescend Roll, several times, while writing the Book. And it is
to listen to a mighty voice from the Heavens, and obey with a degree of pleasure, that I add my testimony, to the
the same? truth and reality of the whole word and work; and can
.... readily hand forth this statement, as a witnessing word,
The voice now ceased speaking, and I beheld, in in obedience to the word of the Holy Angel. And now,
the east, an Angel, moving slowly along, and soon came this whole word, I am willing and ready to seal with
very near. The appearance was solemn and terrible; . . . my life, or in whatever manner it may please a just and
. . . in the right hand was a very large Roll, sealed holy God to require it of me. (Sacred Roll and Book,
with ninety nine seals; and in the left a Book, the lids pages 268, 271, 273, 278, 279, 281 and 282)
or cover of which, was of some kind of metal, but I
did not know what; and it was clasped together with a Harriet Goodwin stated:
clasp of steel. . . .
.... Sabbath morning, July tenth, . . . I saw, placed on
On March twelfth, eighteen hundred forty two, . . . the top of the dwelling house, a beautiful sign; it reached
the holy and mighty Angel entered the room . . . the whole length of the house, . . . it shown with such
The Angel now put forth his right hand and bade very great brightness. It resembled the color of gold.
me take the Roll, and unseal it; but I could in no wise . . . I soon beheld three mighty Angels guarding
reach it; and he, stooping low, gave it to me. I took it, it; I then knew it to be something placed there by a
and unsealed the ninety and nine seals one at a time, supernatural power.
and unrolled it upon the floor. I looked upon it for a On saturday evening . . . I again beheld the same.
moment, and feared to look longer; but the Angel said, On Sabbath morning . . . it was again made plain to my
Thou mayest read freely, but it will not profit thee, for view, so that I could behold many of the letters; but I
it is yet to be written. could not read it. On the evening of the same day, after

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 The Case Against Mormonism - Vol. 2

retiring to rest, I suddenly heard a voice sounding in They held in their mouths the preceding Sacred
my ears like peals of mighty thunder, . . . Roll. . . .
.... I saw the Roll several times previous to its being
Sabbath afternoon, August fourteenth, . . . while written, . . . between three and four months before the
in meeting, I saw a holy and mighty Angel enter the Roll was written, the Angel brought and placed it before
meeting room. He marched to the head of the room, me, . . . (Sacred Roll and Book, pages 291-292)
and placed his wings upon many of the brethren and
sisters, saying; Arise, arise, and witness for me; for lo Luther Copley stated:
I am an Angel of Almighty Power, sent from the throne
of God . . . On the eighteenth of April, . . . I was called by the
And surely great is my mission, and marvelous holy Angel, . . . to arise. . . .
shall be my word and work; . . . Arise, and boldly bear testimony of the work of
After meeting was closed, . . . I was met by the God, regardless of mortals, who, though they take the
Angel . . . life of the body, cannot destroy the soul; . . .
The Angel . . . bid me follow him back into the . . . I feel loudly called upon, to add my testimony,
meeting room, which I did; and there I found one of with that of many others, to the truth of the word
the sisters; he then placed my hand in hers, and bid me contained in the foregoing pages. (Sacred Roll and
walk with her and sing the little solemn song which he Book, page 293)
sung; this I did.
. . . The Angel then entered one of the rooms where Hiram Rude stated:
several were assembled, and turning to the one whom I do testify that I have been shown by the Angels
his God had chosen to write the Sacred Roll, he said; of God, at five different times, in vision, a portion of
O thou beloved one, prepare thy heart for tribulation; that work now revealed in the Zion of God upon earth.
great has been, and great shall yet be thy tribulation. ....
(Sacred Roll and Book, pages 283 and 285) And again I do testify, that I saw two mighty Angels
at the time of the writing of the foregoing Roll. The
On pages 289-290, we find the testimonies of “Eleven
Angel of Mercy went before, and the Angel of Power
Mighty Angels,” written by Harriet Goodwin. One of followed after, with a red robe; whose eyes were like
the angels was supposed to have stated: flames of fire. (Sacred Roll and Book, page 294)
I, a Holy Angel of the Lord, do solemnly declare, Abigail Crosman stated:
that within the covers of this Sacred Book, is inserted
the word of the Lord correctly written by mortal hand, On the following day, . . the Holy Angel whom I
which has been done in the true fear of God; and let all had previously seen with the Book and Lamp, again
who peruse it, do it in a measure of the same holy fear appeared to my view. At this time he opened not his
in which it was given. For I will ever stand as a witness Book, but placed himself before the Leaders of the
of the usage of this Sacred Roll; and with a just reward meeting, and desired all present to bow . . .
will I meet every soul when they have done with time. I have also seen at many different times, a Mighty
Angel assemble with us, holding in his hand a large
John Allen stated: Book, with the following inscription written thereon.
The word of Almighty God, written and sealed with his
In presenting to you this my testimony, and affixing own hand, for the children of earth.
my name hereunto as a witness of the divine origin of ....
the Sacred Roll now laid before you, I am induced by I therefore testify unto all, that to me they are
no other motive than the pure love which I owe to that solemn realities, firmly grounded by a knowledge
God who gave me breath, . . . and a fear to displease which I can never deny, should my life be required in
the same; consequence of a refusal.
.... Having proved by experience, the uprightness and
On the first of May, . . I plainly saw the preceding integrity of this despised number, (called Shakers,) for
Roll, . . . the last twenty five years, I can with confidence bear
February fourth, . . . while ascending the Holy witness that it is the vineyard of the Lord’s planting,
Mount . . . I looked and beheld an innumerable host of . . . (Sacred Roll and Book, page 297)
flaming heralds, . . .

54
Hannah Blake testified: Willard Allen stated:
. . . I was surrounded by a company of Holy . . . there appeared unto me an Angel, having in his
Angels, whose brightness was far superior to any thing possession a Roll and Book, . . .
my eyes ever beheld. The above Roll was unsealed in my presence, and
.... the Angel read to me from it, on each day of his visit,
Their appearance at first, terrified me, . . . I looked, from different sections, four different sentences; making
and beheld upon the head of the Mighty Angel, a large in all, twelve.
Roll. He held in his right hand, a pen of pure gold; and The Angel then informed me, that this Roll and
in his left, a Book; and upon the cover was written Book was to be written by mortal hand, and circulated
thus—The true Record of Heaven. for the general benefit of mankind. But the name of
.... the one who should pen these things, and bring them
As I turned to view the fourth Angel, I saw him shut to the sight and understanding of man, and the time
the Book, and seal it with yellow seals. . . . of its accomplishment, was then concealed from my
The Angel took from his head, the afore-mentioned knowledge.
Roll, and said, This is the word of the Lord God of But in the reading of the foregoing Roll and Book,
Heaven and earth, . . . I recognized and knew the twelve sentences referred to
The Roll was then opened, and held by the four above, as being the same, verbatim, as those read to me
holy Angels, and it formed a perfect cross, pointing to by the Angel a year before. . . . the same Angel who read
the four quarters of the earth. I viewed it with surprise, to me at that time, was in attendance on the reading of
for I understood not the language in which it was the foregoing Roll and Book, on the ninth and eleventh
written. (Sacred Roll and Book, page 298) instant. And he there and then informed me, these were
correct copies of those he had previously shown me.
Olive Wheeler stated: (Sacred Roll and Book, page 309)
On the fifth of February, . . . I distinctly heard the Martha Van Valen stated:
mighty Angel, beating, as it were, upon a drum three
times. I then saw him enter the room . . . . . . while in meeting, I saw a very powerful Angel enter
But after a little while, I looked out of the window, the east side of the room, clothed in shining brightness.
and to my surprise, saw him marching the street, with . . . He said to me, I am the Angel of Eternal Truth. Look
forty holy Angels. . . . thou! behold this Roll, which shall be written in my
And I do solemnly testify and declare to all, . . . that time. I looked and saw a very lengthy Roll held before
the origin of the foregoing Roll is divine, and that it is me, and it was sealed with many seals.
the word of God, . . . (Sacred Roll and Book, page 302) The Angel broke the first seal, and commenced
unrolling it. He unrolled a part, and then came to another
On page 304 of the same book we find the testimony of seal. In this manner he continued unrolling and breaking
eight witnesses. They claim that they saw an angel and the seals, until it was all unrolled. And by the space it
the “Roll and Book”: covered in the room, it must have been about twenty
feet long, and several feet wide. I saw it was covered
We, the undersigned, hereby testify, that we saw the with writing, but could not read one word of it.
holy Angel standing upon the house-top, as mentioned Sabbath morning, . . . There was also another spirit
in the foregoing declaration, holding the Roll and Book. standing by me; and I said, What does this mean? Is
Betsey Boothe. Sarah Maria Lewis. this for me to read? Nay, said the spirit, it is not for
Louisa Chamberlain. Sarah Ann Spencer. you to read; but it is the eternal word of God, and will
Caty De Witt. Lucinda McDoniels. be written and sent to all nations of the earth. You will
Laura Ann Jacobs. Maria Hedrick. yet know this to be true. (Sacred Roll and Book, pages
313-314)
Sally Maria Stewart related the following on page 306
Judith W. Collins stated:
of the same book:
. . . I beheld a large Book lying on a table in the room;
I heard the sound of a trumpet, . . . I looked up, and
and was told to open it. I did so, but could read very
beheld . . . a Mighty Angel, holding in his right hand a
little. I looked along in the Book, until I came to the
trumpet, and in his left a Roll or Book: . . . It was also
three hundred and twelfth page.
made known to me at this time, who the instrument
was, that the Lord had chosen to reveal the words of
this Roll to the people.

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 The Case Against Mormonism - Vol. 2

April fourth, . . . I retired to my room to meditate Rollin Cramer made this statement on page 323 of
. . . While I was seriously and solemnly reflecting upon the same book:
these things, the holy Angel of the Lord entered the . . . I saw a mighty Angel place upon the floor of our
room, and spake as follows: dwelling house a large Book, which had the appearance
Child of mortality, . . . I have come to summon thee of bright gold, with the following words written on the
for a witness; therefore write thou thy name, that it may outside, “The Lord Jehovah.” The book was not open,
be recorded in the sacred Roll which God thy Heavenly nor sealed; but appeared to be fastened together with
Father hath purposed to send forth to the inhabitants of a clasp.
the earth. (Sacred Roll and Book, page 315)
Enos Learnard stated:
Averill Haskell testified:
On the fourteenth of September,. . I was suddenly
. . . there appeared around me a light, and I heard a voice stopped by a mighty Angel, and remained insensible
calling unto me, . . . for a short time.
I saw in the light, an Angel of God, and many I looked up and saw the Angel standing before me,
unbodied spirits whom I knew, clothed with brightness, and in his hand he held a Roll and Book, which appeared
having a large and beautiful box. . . . to be as large as a common sized New Testament.
“I was much pleased with the box; and asked what It was sealed, and the Angel opened the seals
it contained. They answered; The word and seal of the and Book, and said; This Book shall be laid before
Living God, and Holy Wisdom. The Angel then took an instrument of mortal clay, and the instrument shall
from it a trumpet; he also took a Book, and opened it. write therefrom until all be correctly written. The Angel
(Sacred Roll and Book, page 317) then sealed the Book and disappeared. (Sacred Roll and
Book, page 325)
Jefferson White gave this testimony:
Minerva L. Hill made this statement:
. . . a holy Angel brought me a spiritual roll, at about
eight o’clock A. M. This Angel was accompanied by While assembled with my brethren and sisters . . . I
several spirits and other Angels. saw a large company of Angels. . . I also saw the Savior
The Angel who brought the roll said he was the and Mother Ann, having burning candles in their right
same Angel that brought the Book; that is, the word of hands.
the Lord, and showed it to Averill Haskell last June; and .....
stated, that on the twenty fifth of February last, at three In the summer of eighteen hundred and thirty nine,
o’clock A. M. he showed me the same Book; which is I saw the Savior with a gold trumpet in his hand; and
to go to all nations, kindreds, tongues and people. through it he repeated these words: When God my
I recollect a Book was shown to me at that time; Heavenly Father shall speak, the inhabitants of the earth
and the word from the Angel to me then was, that the shall know it. . . . I know I have seen my Holy Savior,
time would come when it would be published to all Mother Ann and many of the holy Angels; . . . (Sacred
nations, kindreds, tongues and people, . . . Roll and Book, pages 333-334)
The holy Angel read the contents of the roll, which
was a seal of the living God. I had a plain view of the Hester Ann Adams stated:
words on the roll, . . . (Sacred Roll and Book, pages
318-319) . . . I saw a holy and mighty Angel, holding in his hand
a long and bright Roll; presently the Roll appeared in
Eliza L. Chapin related the following: the form of a Book, and the Angel held the Book open
before me. I gazed with astonishment and great fear.
. . . I beheld a very mighty, holy and powerful Angel, The Angel then spake and said, What you see will
whose brightness was like that of the sun at its meridian yet go forth to every nation on the face of the earth;
height, bearing in his right hand a Book; . . . for holy Angels are passing and re-passing therein, . . .
April sixth, . . . I heard a voice speak unto me, . . . The heavy word which you see, is to be copied by
At the seventh hour. I heard the voice speak again mortal hand, as a holy Angel readeth word for word,
and say; Haste ye now and write my word, . . . from this Roll or Book, at the Holy Mount of the most
I am the holy Angel of the Lord that thou didst High God; . . . (Sacred Roll and Book, page 345)
see, bearing in my hand a Book; and in the Book was
written the Roll, containing the word of the Lord God
of Heaven and earth. And this Roll has been correctly
copied by mortal hand. (Sacred Roll and Book, page
322-323)

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Myra A. Bean made this statement: this my Roll and Book shall go, there I will send my
Angels; and a true record shall be kept of its reception
. . . my senses were withdrawn from earth, and I beheld with every nation, kindred, tongue and people on the
heavenly and divine things. I saw blessed Mother Ann, face of the globe.
who held in her hand a large book; I looked at it, and Hearken again, O ye people, saith God. If ye refuse
saw the cover was yellow, and appeared to be of gold. this my word unto you, or say it is the work of man or
... woman, I will in my fierce anger, pour out my heavy
Thus having received much previous knowledge at judgments upon you. (Sacred Roll and Book, page 358)
different times, I have not the least reason to doubt the
divine origin of this Sacred Roll and Book; but affirm Rebecca Robinson testified:
it to be the true and unalterable word of our Heavenly
Father, sent forth upon the earth, by no other means Again, some time in the month of November, one
than that of divine inspiration. (Sacred Roll and Book, thousand eight hundred and forty two, while in the
pages 346-347) worship of God, I saw a mighty Angel who appeared
like a flaming fire; and he had in his right hand a large
Cynthia B. Bradley stated: shining Roll. He passed through the room three or four
times, back and forth, holding out the Roll as he passed.
. . . I felt the presence of an holy Angel of God. He came ....
and stood before me saying, Arise and write my word. May fourth, eighteen hundred and forty three, while
.... assembled in our sacred place of worship, I saw four
. . . I the holy Angel of witness, do testify saying, mighty Angels who attended the reading of the Sacred
Behold the time has come. I saw the holy and Mighty Roll; and they had in their right hands a large trumpet,
Angel stand before the throne of Eternal Power and resembling very bright silver; and in their left, a golden
Wisdom, and from thence receive an Holy Roll and sceptre of truth. They turned in every direction, and
Book, containing the word of God to the nations of the sounded through their trumpets very loud and powerful;
earth. With holy wisdom was he anointed, and with in the mean time holding out their golden sceptres of
mighty power was he clothed, and commissioned to go truth as they turned. After they had finished sounding,
to earth and reveal the contents of the Sacred Roll and they spoke in one united voice, as follows:
Book, that it might be correctly copied by an instrument We are the holy witnessing Angels of the living
of mortal clay. (Sacred Roll and Book, page 350) God, and thus has the Lord Jehovah, who knoweth all
things in Heaven and on earth, whose arm of mercy and
Mary Fall made this statement: judgment is stretched out to all the inhabitants thereof,
caused this his sacred and saving word, to be correctly
I also know that Christ has made his second
written by mortal hand, . . .
appearance on earth, in a chosen female known by
The Angels now vanished out of my sight. (Sacred
the name of Ann Lee, and acknowledged by us as our
Roll and Book, page 360)
blessed Mother in the work of redemption. She, with
the help of God and her associates, did form a society, Lavina P. McIntire stated:
which is led by the same spirit that Christ manifested
in his first appearing, which constitutes it the Church At nine o’clock Sabbath evening, April eighteenth,
of Christ or true people of God. eighteen hundred forty three, the Prophet Zephaniah
I can further testify unto all, that I have heard, gave me a white marble Box, wherein he said was a
from an invisible source, at three different times, words Roll and Book.
concerning the foregoing Roll and Book, that God hath Not knowing what the Prophet intended for me to
purposed to send forth to the nations of the earth. And I do with the box, I retired to my room, where I intended
know it was revealed in mercy, for mortal hand to copy; to examine it; but had not time to do this, before the
and that the writer was inspired by the power of God, prophet told me the box must be given to the Holy
through the influence of his mighty Angels. Anointed of this place, and by them conveyed to
I can further testify, that by inspiration I do know Holy Ground, or Canterbury, N.H., where it would be
that the Roll and Book has been copied correctly, as the opened and the contents of the Roll and book clearly
Mighty Angel did read unto the inspired writer; yea, I ascertained.
do know that it has not been done by the will of man or July eighteenth, as I was about to copy what I had
woman, but by the will of Him that sitteth on the throne. received from the prophet, suddenly there appeared a
For the word of God through an Angel unto me, bright light passing and re-passing before me, and these
was as follows: Thus saith the Almighty, Wherever words followed, spoken by a holy Angel:

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The box which the prophet gave you, was to you gave testimony to the “Sacred Roll and Book.” Although
a sealed box; and would have remained so, had you not all of them mention angels appearing, some of them
retained it longer; for the time had not fully come for tell of many angels visiting them. For instance, one
you to know what the Roll and Book contained. But
now it hath been sounded in your ears, and made plain woman told of eight different visions. There are over a
to your understanding; for it was never intended from hundred pages of testimony from “Living Witnesses.”
the beginning, that this great and all-wise purpose should Joseph Smith only had three witnesses who claimed
be veiled in mystery. (Sacred Roll and Book, page 364) to see an angel. The Shakers, however, had a large
number of witnesses who claimed they saw angels and
Sophia F. Mace made this statement: the Roll and Book.
On the morning of the eighteenth of September, It is somewhat ironical that Martin Harris, one of
eighteen hundred and forty two, as I was busily engaged the three witnesses to the Book of Mormon, should
in my usual occupation, I heard a sudden noise like that join the Shakers. According to the Millennial Star (a
of a strong wind, and rain beating powerfully upon the Mormon publication) Martin Harris “tarried” with the
house. I quickly arose and passed along towards the
Shakers for at least a year or longer and had known for
window, and observed that the natural elements were
all calm and still; but I cannot describe or paint on paper “many” years that they were right:
that which I saw and felt. The heavenly music which
In one of his fits of monomania, he went and joined
I heard, and the bright Angels which I saw, took every
natural thing from my view, and my soul was swallowed the “Shakers” or followers of Anne Lee. He tarried
up in adoration and love to God. with them a year or two, or perhaps longer, having had
A mighty Angel advanced towards me, holding in some flare ups while among them; but since Strang has
one hand a Book, and in the other a large Roll. I was made his entry into the apostate ranks, and hoisted his
about to turn away from the sight, for fear of some standard for the rebellious to flock too, Martin leaves
further requirement, when the holy Angel spake to the “Shakers,” whom he knows to be right, and has
me as follows: Stop, and behold the work of the Lord known it for many years, as he said, and joins Strang
your God, and me the holy Angel who am shod with in gathering out the tares of the field. (Millennial Star,
Eternal Truth, and in whom is no darkness at all; for Vol. 8, November 15, 1846, page 124)
my dwelling is before the throne of God, and I am sent
forth unto the Zion of God, to proclaim his power and As we have shown earlier, Clark Braden charged that
to sound forth his word of solemn warning unto the “Harris declared repeatedly that he had as much evidence
nations of the earth. for a Shaker book he had as for the Book of Mormon.”
.... However this may be, we do know that Martin Harris
The Angel then disappeared from my sight, and did join the Shakers after he left the Mormon Church,
I saw nor heard any thing more concerning the Roll,
until on the morning of the eighteenth of January, and since he was a Shaker he must have accepted at
eighteen hundred and forty three, while I was engaged least some of their beliefs. One of their teachings was
in my morning duties, I heard a sound as of continued that “Christ has made his second appearance on earth,
shouting, which sounded very heavenly and melodious, in a chosen female known by the name of Ann Lee,
and I was deeply struck with the solemn fear of God. and acknowledged by us as our blessed Mother in the
I saw nothing at first; but this shouting, or melodious
work of redemption” (Sacred Roll and Book, page 358).
sound, apparently drew nearer and nearer, until it took
my whole sensation. Benjamin Seth Youngs expressed it this way:
I looked and beheld a bright band of Angels, and
. . . Christ the Anointing, the Savior of men, has verily
many good and happified spirits; they were unitedly made his second appearing in the woman Ann Lee,
marching in regular order through our dooryard and whom God had before ordained and chosen to be the
dwellings; and as they marched towards me, I saw “Mother of the New Creation” . . . (Sacred Roll and
the great and powerful Angel of the Lord, holding or Book, page 378)
bearing the Roll which spread far and wide; (the length
and breadth I did not exactly know.) If Martin Harris accepted this teaching, he
Then spake the Holy Angel these words unto me:
Know thou that I am an holy proclaiming Angel of the was certainly out of harmony with Joseph Smith’s
Lord, and the same Angel, holding the same Roll in revelations, for the Doctrine and Covenants states that
my hand which I plainly showed unto thee four months “the Son of Man cometh not in the form of a woman,
ago this very day, which is now unsealed, opened and . . .” (Doctrine and Covenants, section 49, verse 22)
revealed in the Zion of God on earth, by the will, word The fact that Martin Harris would even join with
and command of God your Heavenly Father, and is
such a group shows that he was unstable and easily
speedily preparing to go abroad in the world. (Sacred
Roll and Book, pages 365-366) influenced by men. Therefore, we feel that his testimony
that the Book of Mormon was of divine origin cannot be
It would be impossible to quote all of the testimonies relied upon. How can we put our trust in a man who was
here since there were more than sixty individuals who constantly following after movements like the Shakers?

58
Deceivers According to Strang’s own preface, however, the Book
of the Law of the Lord was the most important of all the
Joseph Smith was certainly not the first to claim lost books of the Bible, kept in the Ark of the Covenant
revelations or to bring forth a new book purporting and too sacred to go into the hands of strangers. “When
to be scripture. For instance, the story of the Koran— the Septuagint translation was made, the Book of the
Law was kept back, and the Book lost to the Jewish
the Mohammedan Bible—is similar to the story of
nation in the time that they were subject to foreign
the origin of the Book of Mormon. The American powers. The various books in the Pentateuch, containing
College Dictionary gives this definition of the Koran: abstracts of some of the laws, have been read instead
“the sacred scripture of Islam, believed by orthodox of it, until even the existence of the book has come to
Mohammedans to contain revelations made in Arabic be a matter of doubt. It is from an authorized copy of
by Allah directly to Mohammed.” R. V. C. Bodley gives that book, written on metallick plates long previous to
this information concerning Mohammed and the Koran: the Babylonish captivity, that this translation is made.
And being made by the same spirit by which the words
The first of the divine revelations took place in the were originally dictated, it is beyond doubt as perfect
year 610 A.C. It was during the month of Ramadan, and as the language will admit of. The utmost pains have
Mohammed had gone to his cave on Mount Hira to fast been taken to make the execution of it in all respects
and pray and meditate. . . . what it should be, and the editor flatters himself that no
Wrapped in his mantle, Mohammed lay on the error has crept into the body of the work, and none of
rock floor of his cave half asleep. Suddenly a voice—a importance into the notes.” A note following the table
strange, clear voice unlike any he had heard before— of contents further explains that Strang’s source was
roused him. Twice the voice called, each time more “the plates of Laban, taken from the house of Laban,
urgently. Mohammed, with his superstitions about in Jerusalem, in the days of Zedekiah, king of Judah,”
djinns, tried to close his ears to the voice. But it these being plates which figure prominently in the early
persisted and grew louder. The effect was so disturbing chapters of the Book of Mormon. All of the 38 chapters
that Mohammed fainted. When he came to, he saw a comprising the book were translated from these plates
dazzling angel in human form standing before him. The except Chapter II, “written by the prophet James, by
same voice spoke once more: inspiration of God,”. . .
“Read thou!” it commanded. The preliminary matter includes the title,
“I cannot,” replied Mohammed. “testimony” of seven witnesses, preface, table of
“Read thou!” insisted the angel. “Read thou, in the contents, and a statement (as noted above) of the
name of the Lord who created all things, who created origin of the several portions of the book. The main
man from a clot; read in the name of the Most High, text begins with Chapter I, numbered p. 9, and ends on
who taught man the use of the pen, and taught him what p. 80 with a summation of the entire contents, amounting
before he knew not.” to 38 chapters, 285 sections, 15,488 words, and 65,659
These words Mohammed, now strangely elated, letters. (The Western Humanities Review, Winter 1950-
repeated until he knew them by heart. When he had 51, pages 68-69)
finished, the angel said:
“O Mohammed, truly thou art the messenger of James D. Bales makes this statement concerning
Allah, and I am his angel Gabriel.” Strang’s book:
With that he vanished.
Mohammed’s reply to the angel that he could not When the Latter-day Saints ask us how we meet the
read raises another controversy which has been much testimony of the three witnesses to the Book of Mormon
debated by opponents and partisans of the founder of we also ask them how they meet the testimony of the
Islam. Some say that he was illiterate, others say that four witnesses to The Book of the Law of the Lord. . . .
he was not. (The Messenger, The Life of Mohammed, Here is the testimony:
New York, 1946, pages 56-57) “Be it known unto all nations, kindreds, tongues
and people, to whom this Book of the Law of the Lord
In the last chapter we gave some information shall come, that James J. Strang has the plates of the
concerning James J. Strang and his plates of brass. ancient Book of the Law of the Lord given to Moses,
from which he translated this law, and has shown them
William E. McLellin ridiculed Strang by saying that his
to us. We examined them with our eyes, and handled
plates were very small and that the translation “contains them with our hands. The engravings are beautiful
some fifteen lines—a mere epitaph” (The Ensign of antique workmanship, bearing a striking resemblance
Liberty, page 32). Strang later brought forth a book to the ancient oriental languages; and those from which
entitled The Book of the Law of the Lord, translated the laws of this book were translated are eighteen in
from “the plates of Laban.” Dale L. Morgan gives us number, about seven inches and three-eighths wide,
this information concerning Strang’s book: by nine inches long, occasionally embellished with
beautiful pictures.

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 The Case Against Mormonism - Vol. 2

“And we testify unto all that the everlasting ....

kingdom of God is established, in which this law shall Time passed on, and in August of the following
be kept, till it brings in rest and everlasting righteousness year, (1838) when near Dayton, Ohio, I saw in another
to all the faithful.” vision a large number of books in the English language,
Samuel Graham, and was told “these are the lost books of Esdras.”. . . In
Albert N. Hosmer, December following, I saw a third vision, and the angel
Samuel P. Bacon. whom I had seen before, then declared that “It is the
This testimony was copied by the author from his will of the Lord that you should commence and write
copy of The Book of the Law. On the title page we are those books of Esdras.”
told that it was “printed by command of the King. At the ....
Royal Press, St. James. A.R.I.” It is the second edition. On the twenty-seventh of December, 1838,
Someone has written in my copy, on the page containing
I commenced the book called “The Words of
the above testimony, that in the first edition there were
Righteousness to all Men,”. . .
seven witnesses whose names were recorded. These
were Ebenezer Page, Warren Post, Phonies Wright, and It was late in the fall of 1840, that the first light
G. Savage, in addition to the above. (The Book of was obtained from those writings on the subject of
Mormon by James D. Bales, Rosemead, California, the gathering, or the place of refuge for the saints.
1958, pages 67-68) Soon after, it became generally known to the branch
in Springfield, that we had these writings, and Hyrum
As we have shown, the Book of Mormon witnesses Smith visiting this place, my father invited him to his
gave some support to Strang, and Martin Harris even house, and laid it before him. He made no decision,
went on a mission to England for the Strangites. but advised us to lay it before Joseph, at the same time
saying, “We have no right to condemn a gift in a child.”
James Colin Brewster was another man who made
In June, 1841, my father went to Nauvoo again,
claims that were similar to those made by Joseph taking with him the manuscript we had written.
Smith. Dale Morgan gives the following information Joseph took the writings, and after keeping them in
concerning Brewster: his possession six days he returned them, saying,
“I have inquired of the Lord concerning this, and have
Of the other churches which at this time were
not received an answer.” After this, we continued to
struggling for a place in the sun, the most interesting are
the organizations of James Colin Brewster and Charles write as often as we had time, without neglecting our
B. Thompson. other business. Many members of the church had by
Born in Erie County, New York, October 20, this time heard a part of the writing read, as they came
1826, Brewster announced himself, when only ten to our house for this purpose; but as yet nothing had
years old, to be in communication with the Angel been published, . . . on the twenty-ninth day of March,
Moroni. He commenced writing a Book of Moroni, 1842, I received the following instruction:
but the authorities at Kirtland pronounced the work “Thus saith the Lord your God, it is my will . . .
to be of the devil, and the boy was disfellowshipped. that ye cause small portions of the books to be printed
Undismayed, in December, 1838, the twelve-year- in various places, . . .”
old Brewster embarked upon a more ambitious work We at once set ourselves about it, and in June
which he completed and published in 1842, his family following, the pamphlet entitled “The Words of
meanwhile having moved to Springfield, Illinois. Over Righteousness to all Men” was printed. Since that
the next three years he got out two other pamphlets, but time, we have published extracts from the writings of
during this time largely limited himself to polemic and Esdras as much as our poverty would permit. (The Olive
the production of new scriptures. . . . Branch, Kirtland, Ohio, October, 1848, pages 33-35)
The ferocious schisms which beset Strang’s church,
beginning in the fall of 1846, provided a seedbed for On pages 93-94 of the same publication we find the
many of the new factions, and the nucleus of the church following:
Brewster founded in 1848 was made up of the scattered
branches in Illinois, Ohio, and Iowa whose members Our answer, then, to those that would examine
could no longer fellowship Strang. The faithful hungered us is, first, that James Colin Brewster, a young man,
for the word of the Lord; Brewster provided it, and also twenty-one years of age, is a translator of ancient sacred
endless instalments of the scripture he was restoring, the writings for the church, and not of sacred writings only,
lost books of the prophet Esdras. (A Bibliography of the but of all literary works that have as yet come before
Churches of the Dispersion, by Dale L. Morgan, page 113)
him also, whether in the engraving of Catherwood and
James Colin Brewster made this statement concerning Stevens in their discoveries in Central America, or on
plates of records obtained from the bowels of the earth,
his work:
as those found in Pike county, Illinois.
. . . When in Kirtland, Ohio, in the year 1837, being at . . . As in the case of our brother, the evidence
that time ten years of age, I saw a vision, in which I that he had the gift of seeing in vision distant objects
was shown a large round table, and on it a vast quantity not seen by the natural eye coming to the knowledge
of writing, &c. of some of the first authorities of the church, after

60
 examination, he was taken to the house of the Lord, Lamanites who understood the art of building, after the
and under the hands of the president or patriarch of the overthrow of the Nep[h]ites. I could find no hieroglyphics
church blessed by the spirit of prophecy, with the gift of on the ruins, but there were some on the rocks near by.
seer, prophet, revelator and translator. His own relation In my next communication I will give a description
of the circumstance is as follows: “Soon after this of these interesting remains. J. C. BREWSTER.
interview [or visit they had received], I and my father Albuquerque, New Mexico, November 23, 1850. (The
were requested by J. Smith, Sen. and Elder Beaman Olive Branch, April, 1851, pages 141-142)
to come to the house of the Lord. We went in and the
door was locked: after some conversation with Messrs. In August, 1848, this statement appeared in The Olive
Smith, Beaman, and Holman, Elder Beaman called upon Branch:
the Lord: they then proceeded to lay their hands upon
my head and pronounced a blessing upon me in the He it is that hash been pleased to bestow that grace or
name of the Father, Son and Holy Spirit, and sealed it favor upon an illiterate youth, by which he is enabled
to sit down by the scribe, and give the English of those
upon me by the power of the holy priesthood which they
characters by Catherwood, from the hieroglyphics
held, J. Smith then acting as first president of the church
inserted in the history of his discoveries in Central
in Kirtland. The prophetic blessing was, that I should
America, with as much ease and assurance as an
be a prophet, a seer, a revelator and translator, and that
English scholar can read the English alphabet. It will
I should have power given me of God to discover and be remembered by many, that in the year 1841 or 1842
obtain the treasures which are hid in the earth.” (The that a gentleman in Kinderhook, Pike County, Illinois,
Olive Branch, December, 1848, pages 93-94) obtained from a mound in that vicinity, six brass
plates, on which were engraved ancient characters.
On page 110 of the same publication, James Colin Those plates were carried to Nauvoo, and a facsimile
Brewster gave this information: obtained from them by the engraving by Elder Reuben
Hadlock. The translation of that record we have also
If I could command the means requisite for the
with us. Thus, while the world cannot by their wisdom
accomplishment of such a work, I would publish a Key
find out the things of God, the Lord, by or through a
to the American hieroglyphics, by the aid of which any
weak instrument, one whom the world will despise,
intelligent person might become sufficiently acquainted
will confound the wisdom of the wise, and show that
with the ancient languages of the aboriginal nations
the knowledge of the prudent is nothing worth; and they
to decypher the inscriptions on their ruined edifices
with the same ease and assurance that the learned will be left to marvel to wonder and to perish, while they
antiquarians can read the hieroglyphics of Egypt. say, How knoweth the boy those things, having never
learned? (The Olive Branch, August, 1848, page 16)
On pages 117-120 we find a description of “Bashan”
On December 1, 1842, the Mormon publication,
(California) taken from “one of the Books of Esdras.”
Times and Seasons, denounced Brewster and his
James Colin Brewster must have been a prolific writer,
revelations. In this denunciation we read the following:
for his followers claimed: “. . . we have ten of those
Books, in manuscript, which we could publish if we had We have lately seen a pamphlet, written and
sufficient means.” published by James C. Brewster; purporting to be one
James Colin Brewster could find the ruins of the of the lost books of Esdra; and to be written by the gift
and power of God. We consider it a perfect humbug, and
ancient Nephites or Lamanites and could translate should not have noticed it, had it not been assiduously
“ancient characters engraved on the rocks”: circulated, in several branches of the church.
This said Brewster is a minor; but has professed
About two miles from the crossing of the Little
for several years to have the gift of seeing and looking
Arkansas, we found a rock on which is engraved a
number of ancient characters. They have the appearance through or into a stone; and has thought that he has
of great antiquity, but are still distinctly visible. This discovered money hid in the ground in Kirtland, Ohio.
rock lies on the top of the bluff, among hundreds of His father and some of our weak brethren, who perhaps
similar shaped rocks, so that it is impossible to give have had some confidence in the ridiculous stories
any description of its locality which would enable the that are propagated concerning Joseph Smith, about
future traveler to find it. money digging, have assisted him in his foolish plans,
The following is a translation of the hieroglyphics: for which they were dealt with by the church. They
“Komnor, the son of Kish and Lahanto, chief catam were at that time suspended, and would have been cut
of the armies of Kish, king of the people of Gerad, off from the church if they had not promised to desist
sojourned in this valley in the third year of his reign.” from their ridiculous and pernicious ways. Since which
In several places in New Mexico I have found time the family removed to Springfield, in this state;
ancient characters engraved on the rocks, the translation and contrary to their engagement have been seeing,
of which I will forward for publication by the next mail. and writing, and prophecying, &c. for which they have
This country abounds with ruins of ancient cities; one been dealt with by the Springfield church. (Times and
of these I have visited. They were built by that part of the Seasons, Vol. 4, page 32)

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Under the date of December 31, 1842, Joseph Smith overcome by lack of oxygen or gas fumes remaining
made this statement concerning James Colin Brewster in the shaft after the earlier dynamite blast. (Salt Lake
and his work: Tribune, November 7, 1966, page 21)

Brewster showed me the manuscript he had been Conclusion

writing. I inquired of the Lord, and the Lord told me
the book was not true—it was not of Him. If God In chapters one and two we have shown that the
ever called me, or spoke by my mouth, or gave me a witnesses to the Book of Mormon were not dependable,
revelation, he never gave revelations to that Brewster and that other movements made claims that were similar
boy or any of the Brewster race. (History of the Church,
by Joseph Smith, Vol. 5, page 214)
to those made by Joseph Smith.
Therefore, it is plain to see that we cannot rely
There have been many others who have brought solely upon the testimony of the witnesses to the Book
forth false revelations. One group even published the of Mormon or upon Joseph Smith’s story. The book
Book of Enoch with “the missing parts restored by itself must be critically examined and tested to see if it
Divine inspiration, through Baneemy, Patriarch of is a genuine document. Dr. Hugh Nibley, of the Brigham
Zion” (see Zion’s Harbinger and Baneemy’s Organ, St. Young University, states:
Louis, October, 1852). But in all these matters we hold Joseph Smith to
There are still many in Utah who claim to give account. His book enjoys no immunity to the severest
revelations, and some are still searching for gold tests and asks for none. The study of forged documents
plates and Nephite treasures. The Salt Lake Tribune for is by no means in its infancy; . . . It has been known
November 7, 1966, contained this information: for centuries that the easiest of all forgeries to test and
detect are long historical documents, and that it is never
FILLMORE — Two Salt Lake men were killed necessary to go beyond the inner inconsistencies of such
Sunday afternoon while working in a 90-foot-deep documents to expose their fraudulence. So here is the
excavation in Chalk Creek Canyon three miles east Book of Mormon: if its title page is not telling the truth,
of here. it is a big, shallow, clumsy fraud, and there are hundreds
Millard County Sheriff Calvin P. Stewart said the of scholars in the world quite capable of refuting its claims
shaft is being dug by volunteer workers who believe within the hour. But whoever offers to undertake the job
it contains the sealed portion of the golden plates must be willing to submit his claims and arguments to the
which—according to doctrine of the Church of Jesus same severe criticism that it is his business to mete out.
Christ of Latter-day Saints—Joseph Smith, LDS church With this understanding the Book of Mormon may some
founder, returned to the Angel Moroni after having day enjoy the serious critical examination it deserves.
translated the Book of Mormon from other portions (Since Cumorah, Salt Lake City, 1967, page 444)
of the plates.
.... In the chapters that will follow we hope to
It had not been determined Sunday night whether demonstrate that the Book of Mormon is not what its
the two men had been struck by falling rocks or had been title page claims it to be.

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 3. Ancient or Mordern?

Dr. Hugh Nibley, of the Brigham Young University, Nibley had spent half the time searching for parallels
makes this comment concerning the Book of Mormon: to the nineteenth century, we feel that he would have
found an impressive list.
The Book of Mormon must be read as an ancient, not
as a modern book. Its mission, as described by the
book itself, depends in great measure for its efficacy An Ignominious Death
on its genuine antiquity. (An Approach to the Book of
Mormon, by Hugh Nibley, 1957, Salt Lake City, page 1)
In the Book of Mormon we find a story concerning
a wicked man named Nehor (see Alma 1:2-15). Dr.
On page 13 of the same book, Dr. Nibley states: Nibley makes these comments concerning this story:
“The Book of Mormon can and should be tested. It
There is a peculiar rite of execution described in
invites criticism, . . .” Many members of the Mormon the Book of Mormon whose ancient background is
Church feel that Dr. Nibley is the church’s greatest clearly attested. When a notorious debunker of religion
scholar and that his work in behalf of the Book of was convicted of murder, “they carried him upon the
Mormon is “unanswerable.” Richard Anderson made top of the hill Manti, and there he was caused, or rather
this statement: did acknowledge, between the heavens and the earth,
that what he had taught to the people was contrary to
Yet the main case against the Book of Mormon the word of God; and there he suffered an ignominious
continues to be argued mainly on the ground that it is the death.” (Alma 1:15.) A like fate was suffered centuries
inevitable product of the nineteenth century. In the first later by the traitor Zemnarihah. This goes back to a very
place, no one has so far offered this thesis who is in the old tradition indeed, that of the first false preachers, Harut
slightest competent to say whether the Book of Mormon and Marut (fallen angels), who first corrupted the word
is more like the nineteenth century than the ancient of God and as a result hang to this day between heaven
world that it chronicles. A student of the nineteenth and earth. These may be only old legends, but they were
century may indeed find parallels in this period and legends that certain ancient people took very seriously,
the Book of Mormon, but without a knowledge of the and the peculiar and symbolic punishment they describe
world of antiquity, he simply is not equipped to make a is known to the author of the Book of Mormon. (Since
judgment whether the Book of Mormon resembles more Cumorah, by Hugh Nibley, pages 276-278)
Joseph Smith’s environment or the ancient culture it
claims to represent. Professor Nibley is the only person We feel that there is a better explanation for the story of
now publishing on this question who is equipped to Nehor than the “old tradition” Hugh Nibley speaks of.
make valid observations. (Since Cumorah, by Hugh
Nibley, 1967, Salt Lake City, Forward, page xii ) In 1827 a man by the name of Jesse Strang was hung
for a murder which he had committed in Albany, New
Hugh Nibley has spent a great deal of time trying York. The people in New York were very upset over
to prove that the Book of Mormon is an authentic the murder, and a crowd estimated at “thirty thousand
“record of ancient religious history.” Dr. Nibley has persons” witnessed the hanging. At least five articles
published many books and articles in which he has were printed concerning this affair in the Wayne Sentinel,
attempted to show that there are parallels between the which was published in Palmyra. We know that the
Book of Mormon and “the ancient culture it claims to Smith family was familiar with this newspaper, for on
represent.” While Dr. Nibley has found a number of August 11, 1826, Joseph Smith’s father was listed as a
parallels we feel that they are of very little importance, delinquent subscriber. Almost two years before Joseph
especially when we consider the vast number of books Smith’s father had run an advertisement in this paper (see
and ancient records which he has had access to. If Dr. A New Witness For Christ in America, Vol. 1, page 16)

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The following is a list of parallels that we find 5. Both Strang and Nehor were found guilty and were
between the story of Jesse Strang and the story of Nehor sentenced to death.
found in the Book of Mormon:
And thou hast shed the blood of a righteous man,
. . . Therefore thou art condemned to die, according to
1. Both Strang and Nehor committed a murder. the law . . . (Book of Mormon, Alma 1:13-14)
. . . he [Nehor] was wroth with Gideon, and drew his The jury . . . have found you guilty, . . . The
sword . . . Now Gideon . . . was slain . . . (Book of sentence of the law is, . . . you are to be brought forth
Mormon, Alma 1:9) . . . and there hung by the neck until you are dead.
(Wayne Sentinel, August 17, 1827)
. . . Strang . . . confessed the murder of the unfortunate
Whipple. . . . (Wayne Sentinel, June 22, 1827) 6. Both were taken to the place of execution and
acknowledged their sin.
2. In both cases the victim was a righteous man.
And it came to pass that they took him; and his
. . . a righteous man, yea, a man who has done much
name was Nehor; and they carried him upon the top of
good among this people; . . . (Book of Mormon, Alma
the hill Manti, and there he was caused, or rather did
1:13)
acknowledge, between the heavens and the earth, that
. . . he was exemplary . . . . and just in all his dealings. what he had taught to the people was contrary to the
. . . and above all, sensible of his obligation to his Maker, word of God; . . . (Book of Mormon, Alma 1:150
. . . (Wayne Sentinel, August 24, 1827)
. . . thirteen companies, . . . marched to the place of
execution. . . . the hills upon three sides, rise abruptly
3. Neither Strang or Nehor held to orthodox religious to a considerable height, the scaffold, therefore, was
beliefs or seemed to fear eternal punishment. overlooked, . . . He . . . ascended the steps of the scaffold
with firmness. Addressing the multitude, he said, in an
And he [Nehor] had gone about among the people,
audible voice, that he perceived a great many people
. . . bearing down against the church; . . . and he also
present, who had come, . . . to witness his execution;
testified . . . that all mankind should be saved at the and he hoped that it would lead them to reflect upon the
last day, and that they need not fear nor tremble, . . . effects of sin and lust, and induce them to avoid those
(Book of Mormon, Alma 1:3-4) acts . . . (Wayne Sentinel, August 31, 1827)
. . . we fear that your [Strang’s] heart has been
7. Both accounts use the expression “ignominious death.”
long since hardened, and your mind darkened into
Atheism; that infidelity was the source of an early and . . . he suffered an ignominious death. (Book of
intense depravity, . . . If you had no dread of eternal Mormon, Alma 1:15)
consequences, . . . Did it never cross your . . . restless
mind, that you had honest parents, . . . whose life might . . . he was about to suffer a painful and ignominious
terminate in sorrow for your crimes? (Wayne Sentinel, death. (Wayne Sentinel, August 31, 1827)
August 17, 1827)
Although the word “ignominy” is found in Proverbs
4. Both appeared before a very religious judge. 18:3, the word “ignominious” is not found in the King
. . . Alma was appointed to be the first chief judge, James version of the Bible. It is interesting to note that
he being also the high priest, . . . (Book of Mormon, the only place it appears in the Book of Mormon is in
Mosiah 29:42) connection with the execution of Nehor. Because of the
similarity of the two accounts, we feel that the story of
Jesse Strang was sentenced before Judge Duer,
who gave a stronger sermon than most preachers would Strang’s execution could have been the source for the
today. In his address to the prisoner he stated: story of Nehor in the Book of Mormon. Certainly this is
“. . . if you do not already believe that your a more likely source for the story of Nehor than the “old
accountability is not confined to the world; as sure as tradition” mentioned by Dr. Nibley.
you still exist, you will one day know it—and you will Speaking of Nehor’s execution Dr. Nibley says:
soon know that without the divine mercy, you must meet
eternal punishment—as sure as there is a God. “A like fate was suffered centuries later by the traitor
“Prepare then to meet him face to face. Pray, if Zemnarihah. This goes back to a very old tradition . . .”
you ever have or ever can, for his mercy, . . . On earth (Since Cumorah, page 276). The Book of Mormon
you can expect no pardon. . . . But it is to be obtained states that Zemnarihah was hung:
only from the infinite mercy of the God whom you
have denied; through the merits and intercession of And their leader, Zemnarihah, was taken and
the Saviour you have despised; . . .” (Wayne Sentinel, hanged upon a tree, yea, even upon the top thereof until
August 17, 1827) he was dead. (3 Nephi 4:28)

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A photograph of a portion of page 2 of the Wayne Sentinel, August 31, 1827. This newspaper was published in
Palmyra, New York. Notice that the murderer Strang was about the “suffer a painful and ignominious death.” The
Book of Mormon tells of a murderer by the name of Nehor who “suffered an ignominious death.” (Alma 1:15)

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While Dr. Nibley would like to link the death of . . . you will soon know that without the divine mercy,
Zemnarihah with a “very old tradition,” we feel that you must meet eternal punishment . . .(Wayne Sentinel,
it is more likely that the idea came from occurrences August 17, 1827)
Joseph Smith was familiar with. For instance, when 4. Both finally acknowledged their sin and a confession
Judge Duer sentenced Strang he said: “. . . you are to was written.
be brought forth . . . and hung by the neck until you are
dead” (Wayne Sentinel, August 17, 1827). And Korihor put forth his hand and wrote, . . . I
It could very well be that the story concerning Jesse withstood the truth, even until I have brought this great
Strang and Judge Duer was the source for another part curse upon me . . .
Now the knowledge of what had happened unto
of the Book of Mormon. In Alma 30:6-60 we read of Korihor was immediately published throughout all the
another man—an atheist—who was brought before land; . . . (Alma 30:52, 53 and 57)
Alma. The stories in chapters one and thirty of the Book
of Alma seem to be alike in several respects. . . . he said, . . . he hoped that it would lead them to
One, the man’s name was Korihor. Notice that the reflect upon the effects of sin and lust, . . . holding a
pamphlet in his hand, he said: “This contains a full
last three letters in his name are identical with those in confession of the great transaction for which I am about
the name Nehor. to die, . . .” (Wayne Sentinel, August 31, 1827)
Two, he preached against Christ in “the land of
Gideon” (Alma 30:30). It was in the “valley of Gideon” that 5. Both Strang and Korihor came to a terrible end.
“Gideon . . . was slain by the hand of Nehor” (Alma 2:20).
Three, there are some phrases in the first chapter of Korihor was “struck dumb” and was later “Trodden
down” by a wicked people “until he was dead.” (Alma
Alma that are similar to those found in the thirtieth chapter. 30:49 and 59)
For instance, in Alma 1:18 we read: “. . . he that murdered
was punished unto death.” In Alma 30:10 we read: “. . . Judge Duer told Strang he was to be hung by the
if he murdered he was punished unto death; . . .” In Alma neck “until you are dead.” (Wayne Sentinel, August
1:17 we find this statement: “. . . the law could have no 17, 1827)
power on any man for his belief.” In Alma 30:2 we read:
6. Both the Book of Mormon and the Wayne Sentinel
“. . . there was no law against a man’s belief; . . .” In Alma
make an issue of the man’s death.
1:26 we find: “. . . thus they were all equal, . . .” And in
Alma 30:11 we read: “. . . all men were on equal grounds.” . . . thus we see the end of him who perverteth the ways
The following is a list of parallels which we find of the Lord; . . . (Alma 30:60)
between the story of Jesse Strang and the story of Thus perished the murderer. (Wayne Sentinel, August
Korihor in the Book of Mormon: 31, 1827)
1. In both cases the prisoner either admitted or was It is also interesting to note that the address which
accused of atheism: Judge Duer gave at the time he sentenced Strang is
And then Alma said unto him: Believest thou that somewhat similar to some verses found in a speech given
there is a God? by Amulek—Amulek was supposed to be Alma’s friend.
And he answered, Nay. (Alma 30:37-38) Judge Duer said: “Prepare then to meet him face to face”
(Wayne Sentinel, August 17, 1827). Amulek stated: “. . .
Perhaps you doubt that there is a God, . . . we fear
that . . . your mind [has been] darkened into Atheism; this life is the time for men to prepare to meet God; . . .”
that infidelity was the source of an early and intense (Alma 34:32). Judge Duer told Strang that his “heart of
depravity, . . . (Wayne Sentinel, August 17, 1827) stone must be converted to a heart of flesh; . . .” In Alma
34:31 Amulek stated: “. . . harden not your heart any
2. In both cases the prisoner is rebuked because of his
longer; . . .” Judge Duer said “Improve then the time
hardness of heart.
afforded you.” Amulek likewise warned that we must
. . . I am grieved because of the hardness of your heart, “improve our time while in this life, . . .” (verse 33).
. . . (Alma 30:46) Judge Duer stated: “Your only hope of pardon after
. . . we fear that your heart has been long since hardened, death, depends on the sincerity of your repentence before
. . . (Wayne Sentinel, August 17, 1827) you die. For in the grave there is neither repentance nor
forgiveness: . . .” Amulek likewise stated: “. . . do not
3. In both cases the prisoner is threatened with eternal procrastinate the day of your repentance until the end;
destruction. for after this day of life, . . . then cometh the night, of
. . . I am grieved . . . that ye will still resist the spirit of darkness . . . Ye cannot say, . . . I will repent, that I will
the truth, that thy soul may be destroyed. (Alma 30:46) return to my God” (Alma 34:33-34).

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 It is also into resting to note that Judge Duer told punish him. But, instead of standing reproved, he made
Strang, the murderer, that he could be forgiven “through an open profession of his infidelity. At eleven o’clock,
the merits” of the Saviour. In the Book of Mormon the he went to his post. At twelve o’clock, Sergeant _____
with an orderly man, visited the different sentinels, and,
Lamanites who had committed many “murders” were in approaching the profane swearer, was surprised to
likewise forgiven “through the merits” of Christ (Alma find himself not challenged. Sergeant _____ spoke, but
24:10). received no answer; and approaching him found him
In his address Judge Duer uses the expression resting on his musket, and tears running down his face.
“an offended God.” The same expression is found in On shaking him by the arm, the unfortunate man, by
putting his fingers to his ears and mouth, signified that
the Book of Mormon, 3 Nephi 28:35. Judge Duer also his horrid imprecation was answered by the loss of his
uses the words “immortal soul.” These same words are hearing and speech. How awful the state of that man
found in the Book of Mormon, Mosiah 2:38. These who contendeth with his Maker! It is hard to kick against
words, of course, were rather common in religious the goads. W. W. (Western Farmer, October 10, 1821)
writings of Joseph Smith’s time. Nevertheless, the word
“immortal” is used only once in the Bible (1 Timothy
The story of Korihor in the Book of Mormon
1:17), and is not used with the word “soul.”
also resembles the account of Zacharias in the New
The story of Korihor being “struck dumb” is
Testament. In the first chapter of Luke we read: “And
very similar to an article that appeared in the Western
there appeared unto him an angel of the Lord standing
Farmer, a newspaper published in Palmyra, New York,
on the right side of the altar of incense. And when
in 1821. Below is a comparison of the two stories:
Zacharias saw him, he was troubled, and fear fell upon
And now Korihor said unto Alma: if thou wilt him. But the angel said unto him, Fear not, Zacharias:
show me a sign, that I may be convinced that there is a for thy prayer is heard; and thy wife Elisabeth shall bear
God, yea, show unto me that he hath power, and then thee a son, and thou shalt call his name John. . . . And
twill I be convinced of the truth of thy words. Zacharias said unto the angel, Whereby shall I know
But Alma said unto him: Thou hast had signs
enough; will ye tempt your God? . . . if thou shalt deny this? for I am an old man, and my wife well stricken in
again, behold God shall smite thee, that thou shalt years. And the angel answering said . . . behold, thou
become dumb, that thou shalt never open thy mouth any shalt be dumb, and not able to speak, until the day that
more, that thou shalt not deceive this people any more. these things shall be performed, because thou believest
Now Korihor said unto him: . . . ye do not know not my words, . . . And when he came out, he could
that there is a God; and except ye show me a sign, not speak unto them: and they perceived that he had
I will not believe.
Now Alma said unto him: This will I give unto thee seen a vision in the temple: for he beckoned unto them,
for a sign, that thou shalt be struck dumb, according to and remained speechless. . . . Now Elisabeth’s full time
my words; and I say, that in the name of God, ye shall came that she should be delivered; . . . And they made
be struck dumb, that ye shall no more have utterance. signs to his father, how he would have him called. And
Now when Alma had said these words, Korihor he asked for a writing table, and wrote saying, His name
was struck dumb, that he could not have utterance, is John. And they marvelled all” (Luke 1:11, 12, 18, 20,
according to the words of Alma.
And Korihor put forth his hand and wrote saying: 22, 57, 62 and 63).
I know that I am dumb, for I cannot speak; and I know
that nothing save it were the power of God could bring A Great Storm
this upon me; . . .
And thus we see the end of him who perverteth In the Book of Mormon we read the story of a great
the ways of the Lord; . . . (Alma 30:43, 44, 47, 48, 49, storm the Nephites encountered on their way to the
50, 52 and 60) “promised land”:
. . . wherefore, we did all go down into the ship,
Dear Sir—I received the following account from with our wives and our children, we did put forth into
an officer in the army. . . . the sea and were driven forth before the wind towards
During the year 1819, a private soldier in a regiment the promised land.
of foot, quartered at ______; in Ireland, was noted for And after we had been driven forth before the wind
profane swearing and horrid imprecations. particularly for the space of many days, behold, my brethren and
for calling upon God and the devil alternately, to strike the sons of Ishmael and also their wives began to make
him deaf & dumb. One evening, being in the guard themselves merry, . . . wherefore, I, Nephi, began to
house, he related some things to his companions which speak to them with much soberness; but behold they
seemed to them incredible, and in confirmation of were angry with me, . . .
which he cursed and swore vehemently. Sergent _____ And it came to pass that Laman and Lemuel did
reproved him, and reasoned with him on the wickedness take me and bind me with cords, and they did treat me
of his conduct, and the danger of provoking God to with much harshness; . . .

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And it came to pass that after they had bound me 3. Both accounts tell that the ship was “driven” by the
insomuch that I could not move, the compass, which storm.
had been prepared of the Lord, did cease to work.
Wherefore, they knew not whither they should steer . . . we had been driven back upon the waters for the
the ship, insomuch that there arose a great storm, yea, space of four days, . . . (1 Nephi 18:15)
a great and terrible tempest, and we were driven back
upon the waters for the space of three days; and they We had been driven in this manner at the mercy of the
began to be frightened exceedingly lest they should be waves for about a week. . . . (Wayne Sentinel, April 13,
drowned in the sea; nevertheless they did not loose me. 1827)
And on the fourth day, which we had been driven
back, the tempest began to be exceeding sore. 4. In both accounts the violence of the storm increased.
And it came to pass that we were about to be
swallowed up in the depths of the sea. And after we had . . . on the forth day, . . . the tempest began to be
been driven back upon the waters for the space of four exceeding sore. (1 Nephi 18:14)
days, my brethren began to see that the judgments of God
were upon them, and that they must perish save that they The violence of the storm every hour increased, . . .
should repent of their iniquities; wherefore, they came unto (Wayne Sentinel, April 6, 1827)
me, and loosed the bands which were upon my wrists, and
behold they had swollen exceedingly; and also mine ankles 5. Both stories tell that the storm threatened the people
were much swollen, and great was the soreness thereof. with destruction.
. . . and my parents being stricken in years, and
having suffered much grief because of their children, . . . threatened them with destruction, . . . (1 Nephi 18:20)
they were brought down, yea, even upon their sick-beds.
Because of their grief and much sorrow, and the . . . threatened us with destruction. (Wayne Sentinel,
iniquity of my brethren, they were brought near even April 6, 1827)
to be carried out of this time to meet their God; yea,
their grey hairs were about to be brought down to lie 6. In both stories the people began to fear they would
low in the dust; yea, even they were near to be cast with perish.
sorrow into a watery grave. . . .
And there was nothing save it were the power of . . . they began to be frightened exceedingly . . .
God, which threatened them with destruction, could (1 Nephi 18:13)
soften their hearts; wherefore, when they saw that they
were about to be swallowed up in the depths of the . . . alarm began to be felt by all on board, . . . (Wayne
sea they repented of the thing which they had done, Sentinel, April 6, 1827)
insomuch that they loosed me.
And it came to pass after they had loosed me, 7. Both accounts speak of a man being “bound.”
behold, I took the compass, and it did work whither I
desired it. And it came to pass that I prayed unto the . . . they had bound me insomuch that I could not move,
Lord; and after I had prayed the winds did cease, and the . . . (1 Nephi 18:12)
storm did cease, and there was a great calm. (1 Nephi
18:6, 8-15, 17, 18, 20 and 21) . . . the emaciated wretch bound to the windless. (Wayne
Sentinel, March 30, 1827 — NOTE — this man was
There is a story in the Wayne Sentinel which, we found on a wrecked ship. He was the sole survivor of
feel, might have been the source for at least a portion of a terrible storm and had bound himself to the windless
the story in the Book of Mormon. This story is entitled to keep from being washed overboard)
“The Sea Voyage,” and ran for three consecutive issues
8. Both men had been bound for days during a storm.
in the Wayne Sentinel. Below is a list of parallels
between the two stories: . . . for the space of four days, . . . (1 Nephi 18:15)

1. Both stories tell of a terrible storm at sea. He had been in this situation two days. . . . (Wayne
Sentinel, March 30, 1827)
. . . there arose a great storm . . . (Book of Mormon,
1 Nephi 18:13) 9. Both men were finally released.
. . . the long looked for storm arose in all its granduer. . . . they loosed me. (1 Nephi 18:20)
(Wayne Sentinel, April 6, 1827)
He was released . . . (Wayne Sentinel, March 30, 1827)
2. Both accounts speak of the storm as a “tempest.”
10. In “The Sea Voyage” we read of a man and his wife
. . . a great and terrible tempest, . . . (1 Nephi 18:13) by the name of Campbell who suffer much grief. In the
. . . a tempest, that threatened our destruction. (Wayne Book of Mormon, Lehi and his wife, Sariah, also go
Sentinel, April 6, 1827) through much sorrow.

68
 . . . my parents . . . suffered much grief . . . (1 Nephi 18:17) It is very obvious that the author of the Book of
Mormon has borrowed from Mark, yet the book of
Mrs. Campbell, like a faithful mirror, invariably
reflected the gloom of her husband’s countenance; . . . Nephi is supposed to be about 600 years older than the
(Wayne Sentinel, March 30, 1827) book of Mark. Therefore, the appearance of this story
in the Book of Mormon proves that it is not an ancient
11. Sickness and the possibility of death are mentioned document. Dr. Hugh Nibley states: “A forgery is defined
in both accounts. by specialists in ancient documents as ‘any document
. . . they were brought down, yea, even upon their sickbeds. which was not produced in the time, place, and manner
Because of their grief and sorrow, and the iniquity claimed by it or its publishers’ ” (Since Cumorah, page
of my brethren, they were brought near even to be 160). Certainly, the Book of Mormon falls into this class.
carried out . . . to meet their God; . . . (1 Nephi 18:17-18)
She was confined almost entirely to her cabin, and Ancient Inhabitants
sickness was assigned as the cause. (Wayne Sentinel,
April 6, 1827) On February 19, 1823, an article appeared in the
. . . his mind was strongly imbued with the belief Palmyra Herald which could have had some influence
that his own death was near at hand. (Wayne Sentinel, on the Book of Mormon story. In this article we read
March 30, 1827) the following:
12. Both accounts use the expression “a watery grave.” The Indians are reported the aborigines of North
America; — but I doubt the truth of this proposition.
. . . into a watery grave. (1 Nephi 18:18) The fortifications and the remains of antiquity in Ohio
. . . to a watery grave. (Wayne Sentinel, April 6, 1827) and elsewhere, clearly prove them to be the work of
some other people than the Indians. Many of these
fortifications were not forts, but religious temples,
It must be admitted, of course, that all stories or places of public worship.—Many of them much
concerning the sea would have some parallels. resemble the druidical temples still existing in England.
Nevertheless, we feel that “The Sea Voyage” could have The first settlers of North America were probably
had an influence upon the story in the Book of Mormon. the Asiatics, the descendants of Shem—Europe was
There is another source for this story which cannot settled by the children of Japheth. The Asiatics, at an
be easily brushed aside, for the evidence of plagiarism early period, might easily have crossed the Pacific
Ocean, and made settlements in North America.
is all too apparent. This is the story concerning Jesus The South American Indians probably were the first
found in Mark 4:37-39 (King James version). Below is inhabitants of North America.—The descendants
a comparison of the two stories. of Japheth might afterwards cross the Atlantic, and
subjugate the Asiatics, or drive them to South America.
1. The two stories use identical language when speaking Visionary as this idea may appear, several facts tend
of the storm. to corroborate the conjecture. The language, customs,
and religious ceremonies of the South American Indians,
. . . there arose a great storm, . . . (Book of Mormon, resemble those of the Asiatics. The manners, language,
1 Nephi 18:13) and even size of the N. American Indians, especially the
Esquimaux, have a great resemblance to the northern
. . . there arose a great storm, . . . (Mark 4:37) nations of Europe. What wonderful catastrophe destroyed at
once the first inhabitants, with the species of the mammoth,
2. In both stories the storm becomes so severe that the is beyond the researches of the best scholar and greatest
people are about to “perish,” and they seek help from antiquarian. Discoveries of this kind furnish subjects for
their spiritual leader. the investigation of the learned, and gratify the imagination
of the inquisitive. (Palmyra Herald, February 19, 1823)
. . . my brethren began to see that . . . they must perish
. . . wherefore, they came unto me, and loosed the bands It is interesting to note that the Book of Mormon
. . . (1 Nephi 18:15) tells that America was inhabited by two races of people.
In a letter to John Wentworth, Joseph Smith stated:
. . . they awake him, and say unto him, Master, carest
thou not that we perish? (Mark 4:38) We are informed by these records [the Book of Mormon]
that America in ancient times has been inhabited by two
3. In both cases after the spiritual leader comes forth, distinct races of people. The first were called Jaredites,
the storm ceases. Almost identical wording appears in and came directly from the Tower of Babel. The second
both accounts concerning the calming of the sea. race came directly from the city of Jerusalem, about six
hundred years before Christ. . . . The Jaredites were
. . . the winds did cease . . . and there was a great calm. destroyed about the time that the Israelites came from
(1 Nephi 18:21) Jerusalem, who succeeded them in the inheritance of
the country. (Letter by Joseph Smith, as quoted in A
. . . the winds ceased, and there was a great calm. (Mark Comprehensive History of the Church of Jesus Christ
4:39) of Latter-day Saints, by B. H. Roberts, Vol. 1, page 167)

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Like the article in the Palmyra Herald, the Book the word of God, one with another, without money and
of Mormon claims that the first inhabitants of North without price.” The words “without money and without
America came from Asia. The Palmyra Herald states price” also appear in Isaiah 55:1. Nevertheless, it is
that the Asiatics may have crossed the Pacific Ocean. A interesting that both the “Epistle” published in the Wayne
footnote on page 572 of the 1888 edition of the Book Sentinel and the Book of Mormon use these words to
of Mormon states that the Jaredites landed on “the attack a paid ministry.
Western coast of North America,” so we would assume The Wayne Sentinel for October 5, 1827, tells of a
that they also came across the Pacific Ocean. The group of Indians who were converted to Christianity by
article in the Palmyra Herald states: “What wonderful some missionaries. The Book of Mormon tells a story
catastrophe destroyed at once the first inhabitants, with concerning a group of Lamanites—dark people—who
the species of the mammoth, is beyond the researches were converted to Christianity by the Nephites—white
of the best scholar and greatest antiquarian.” The Book people. In both cases the converts became friendly to the
of Mormon, however, attempts to answer this question: white people and were later attacked. In the Wayne Sentinel
the Indians were massacred by white people who professed
And now I, Moroni, proceed to give an account of
those ancient inhabitants who were destroyed by the to be Christians. In the Book of Mormon story they were
hand of the Lord upon the face of this north country. attacked by Lamanites who were stirred up to anger by
(Book of Mormon, Ether 1:1) dissenters from the Nephites. The most interesting thing
about these two stories, however, is that in both cases the
Notice that the Palmyra Herald mentions mammoths. converts were so filled with the love of God that they made
The Book of Mormon states that the Jaredites had no “resistance.” Below is a comparison of the two stories.
“elephants” (Ether 9:19), but it says nothing about the
Nephites having them. It is also of interest to note that the BOOK OF MORMON—Alma 24:21-22
Palmyra Register for January 7, 1818, carried this statement Now when the people saw that they were coming
about mammoths: “A St. Louis paper says that living against them they went out to meet them, and prostrated
Mammoths have been seen near the rocky mountains.” themselves before them to the earth, and began to call
The Book of Mormon claims to have been written on the name of the Lord; and thus they were in this
attitude when the Lamanites began to fall upon them,
in “the language of the Egyptians” (1 Nephi 1:3). This
and began to slay them with the sword.
is rather strange since the Nephites were supposed to And thus without meeting any resistance, they did
have come from Jerusalem. This unusual idea, however, slay a thousand and five of them; . . .
may have been suggested by an article which appeared
WAYNE SENTINEL—October 5, 1827
in the Wayne Sentinel on June 1, 1827:
The people of Otulaska made no resistance, they
Decyphering of Hieroglyphics.—Professor implored no mercy. The hatchet of defence rested at
Seyffarth of Leipsig, who has been employed in their feet—no one lifted it up. Hatred was extinct in their
decyphering the Egyptian Antiquities at Rome, states, hearts, and the hand of the murderer could not kindle its
. . . that he has found . . . a Mexican manuscript in flame. The warriors bowed their heads to the stroke of
hieroglyphics, from which he infers, that the Mexicans death, and the mother yielded up her babe to the red knife
and the Egyptians had intercourse with each other from of slaughter, ere her dim eye had closed on its struggles.
the remotest antiquity, and that they had the same
system of mythology. (Wayne Sentinel, June 1, 1827) Westminster Confession
The Book of Mormon tells of three Nephites who In the Constitution of the United Presbyterian Church
were never to “taste of death” (3 Nephi 28:7). The in the United States of America we read the following:
Mormon Apostle Parley P. Pratt, in a book published
in 1855, stated that these Nephites are “now about one The Westminster Confession of Faith and
Catechisms were adopted, in 1729, by the General
thousand eight hundred years old” (Key to Theology, Synod of the Presbyterian Church, as the “confession of
page 24). This idea could have been suggested by an their faith,” excepting certain clauses relating to the civil
article which appeared in the Wayne Sentinel on October magistrate. (Constitution of the United Presbyterian
8, 1823. It told of a man who was teaching that “many Church, 1964-65, page 7)
of the disciples of the former Christ never died.” John
21:23 could have been another source for this idea. In 1825 Alexander Campbell made this charge
against the Presbyterians:
The Book of Mormon is strongly against a paid
ministry. In the Wayne Sentinel for September 7, 1827, we 1st. Not the Holy Scriptures, but the Westminster
find a copy of an “Epistle” from the “Yearly Meeting of Catechism, is the “text-book” for the religious instruction
Friends in London. In this “Epistle” we find an attack on of the offspring and households of Presbyterians. Thus
the understanding, and consequently the conscience
the paid ministry, stating that “the ministry of the Gospel of those youths are biassed and moulded into the
is to be without money and without price.” In the Book Presbyterian form. (The Christian Baptist, edited by
of Mormon, Alma 1:20, we read: “. . . they did impart Alexander Campbell, Vol. 3, page 42)

70
 While Alexander Campbell may have been 3. Both claim that the righteous are received into a state
exaggerating, the Westminster Confession and of peace.
Catechisms were, no doubt, a vital part of the
Presbyterian faith in the nineteenth century. . . . the spirits of those who are righteous are received
According to Joseph Smith, his “father’s family into a state of happiness, . . . (Alma 40:12)
was proselyted to the Presbyterian faith” before the
The souls of the righteous . . . are received into the
angel told him about the gold plates (see Pearl of highest heavens, . . . (Westminster Confession, chapter
Great Price, Joseph Smith 2:7). Since the Westminster 32:1)
Confession and Catechisms were sold at the Wayne
Bookstore in Palmyra (see Wayne Sentinel, January 4. Both state that the wicked are cast out into darkness.
26, 1825), it is likely that the Smith family possessed
. . . the spirits of the wicked, . . . shall be cast out into
them. Although Joseph Smith was not converted to the
outer darkness; . . . (Alma 40:13)
Presbyterian Church, he may have been familiar with
the Westminster Confession. In fact, he may have heard
. . . the souls of the wicked are cast into hell, . . . and
his brothers learning the Catechisms at various times. utter darkness, . . . (Westminster Confession 32:1)
Although the Book of Mormon theology is
not Calvinistic, certain portions of it resemble the 5. Both state that the souls of the wicked remain in
Westminster Confession and Catechisms. For instance, darkness until the judgment.
below is a comparison of a few verses from “The Shorter
Catechism” with some from the Book of Mormon: . . . the souls of the wicked, yea, in darkness,
. . . remain in this state, . . . until the time of their
. . . Believest thou that there is a Great Spirit? resurrection. (Alma 40:14)
And he said, Yea.
And Ammon said: This is God. (Alma 18:26-28) . . . the souls of the wicked . . . remain in . . . darkness,
reserved to the judgment of the great day. (Westminster
Q. 4. What is God? Confession, chapter 32:1)
A. God is a Spirit, . . . (“The Shorter Catechism”
as printed in The Confession of Faith: The Larger 6. Both state that the soul will be united again with the
and Shorter Catechisms, Philadelphia, 1813) body at the time of the resurrection.
. . . there is a true and living God.
. . . the souls and the bodies are re-united, . . . (Alma
Now Zeezrom said: Is there more than one God?
And he answered, No. (Alma 11:27-29) 40:20)

Q. 5. Are there more Gods than one? . . . bodies, . . . shall be united again to their souls . . .
A. There is but one only, the living and true God. (Westminster Confession, chapter 32:2)
(“The Shorter Catechism”)
Mormon writers feel the fortieth chapter of Alma is
The Westminster Confession, chapter 32, is one of the best portions of the Book of Mormon. J. N.
probably the source for Alma, chapter 40. Below is a Washburn stated:
comparison of the two. It is in its sermons that the Book of Mormon
reaches its greatest heights, and heights they are, in
1. Both claim to give information concerning the state the combination of profound (often striking) thoughts
of man after death. and frequently notable language.
We have now a provocative treatment of a theme
. . . the state of the soul between death and the that has universal significance, the condition of men
resurrection . . . (Book of Mormon, Alma 40:11) between death and the resurrection. There is nothing
like this in the Bible. (The Contents, Structure and
. . . the state of Men after death, and of the Authorship of the Book of Mormon, by J. N. Washburn,
resurrection. (Westminster Confession, chapter 32, Salt Lake City, 1954, pages 120-121)
as printed in The Confession of Faith: The Larger and
Shorter Catechisms, Philadelphia, 1813) Sidney B. Sperry, of the Brigham Young University, stated:
2. Both state that the souls of men return to God after death. Certainly Joseph Smith could not have found ideas in
View of the Hebrews to compose what is said about the
. . . the spirits . . . are taken home to that God who gave state of the soul between death and the resurrection in
them life. (Alma 40:11) Alma 40:11-14. (The Problems of the Book of Mormon,
by Sidney B. Sperry, Salt Lake City, 1964, page 178)
. . . their souls . . . return to God who gave them.
(Westminster Confession, chapter 32:1)

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While there may be “nothing like this” in the Bible The Apocrypha was included in the King James
or the View of the Hebrews, the Westminster Confession Version of 1611, but by 1629 some English Bibles
is so similar that we are forced to believe that the Book began to appear without it, and since the early part of
the 19th century it has been excluded from almost all
of Mormon teaching concerning the state of the soul
protestant Bibles. The American Bible Society, founded
between death and the resurrection was taken from it. in 1816, has never printed the Apocrypha in its Bibles,
The teachings of the Book of Mormon concerning and the British and Foreign Bible Society has excluded
the Fall appear to be similar to those found in the it from all but some pulpit Bibles since 1827.
Westminster Confession. We will not take the time, From these dates it is apparent that controversy was
however, to list the parallels. still raging as to the value of the Apocrypha at the time
There are many expressions found in the the Prophet began his ministry. (Mormon Doctrine, by
Bruce R. McConkie, 1966, page 41)
Westminster Confession which are similar to those used
in the Book of Mormon. Below is a comparison of some The following appeared in the Wayne Sentinel on
of these words. March 3, 1826:
1. “God from all eternity” (Westminster Confession, Decision of the Apochrypham Question.
ch. 3:1) — “the Lord . . . from all eternity” (Mosiah 3:5). —It appears from a notice to the London Christian
The word “eternity” is only used once in the Bible (Isaiah Guardian, that the unhappy controversy about the
57:15) and not in connection with the words “from all.” expediency of publishing the Apocryphal books with
those of the Old and New Testament, has at length
2. “infinite good of God” (Westminster Confession, ended; and that the General Committee of the Bible
ch. 5:4) — “infinite goodness of God” (Mosiah 5:3). The Society, in London, have determined henceforward,
word “infinite” is found only three times in the Bible and wholly to exclude the Apocrypha from their editions
never in connection with “goodness of God.” of the Sacred Scriptures.
3. “Our first parents” (Westminster Confession, ch. 6:1) In an article published in the Wayne Sentinel, June 2,
— “our first parents” (Alma 42:2). All three of these 1826, we read:
words are found in the Bible, but they are never used in
this order. APOCHRYPHAL BOOKS.
The apochryphal books are so called from the
4. “before the tribunal of Christ” (Westminster Confession, Greek word, which signifies “hid,” or “concealed;”
ch. 33:1) — “before the tribunal of God” (Alma 5:18). because their origin, their real authors, times, and places
The word “tribunal” is never used in the Bible. are unknown. They are undoubtedly of great antiquity;
...
5. “thoughts, words and deeds” (Westminster Confession, But they do not claim to be, and have no title to be
ch. 33:1) — “thoughts, and your words, and your deeds” considered inspired.
(Mosiah 4:30). Although these words are used in the Bible,
they are not found in this order. Although the Apocrypha was not generally accepted
among the Protestants, Joseph Smith was interested in
6. “carnal security” (Westminster Confession, ch. 33:3)
it, for when he purchased a Bible in the late 1820’s
— “carnal security” (2 Nephi 28:21). Although both these
he picked one which contained the Apocrypha. Reed
words are found in the Bible, they are not found together.
Durham gives us this interesting information:
The Apocrypha The Bible used for Joseph Smith’s Revision was
purchased in E. B. Grandin’s Bookstore in Palmyra, New
The Mormon writer Bruce R. McConkie gives us York; on October 8, 1828; it was a large family Bible
this information concerning the Apocrypha: sold for $3.75. . . . It was an edition of the Authorized
Version “together with the Apocrypha,” which was
Scholars and Biblical students have grouped certain located between the two testaments, and was an 1828
apparently scriptural Old Testament writings, which edition, printed in Cooperstown. New York, by H. and
they deem to be of doubtful authenticity or of a spurious E. Phinney Company. (“A History of Joseph Smith’s
nature, under the title of the Apocrypha. . . . Revision of the Bible,” by Reed C. Durham, Jr.. Ph.D.
These apocryphal writings were never included in dissertation, Brigham Young University, 1965, page 25)
the Hebrew Bible, but they were in the Greek Septuagint
(the Old Testament used by the early apostles) and in In a footnote on the same page Reed Durham gives the
the Latin Vulgate. following source for this information:

72
 Israel A. Smith (President of the Reorganized Nephi (BM), founder of the Nephite nation.
Church), Letter to John D. Giles (Business Manager Nehi, Nehri (OW), famous Egyptian noblemen.
of Improvement Era), August 12, 1946. In writer’s Nfy was the name of an Egyptian captain. Since
possession. He informed Giles that on the flyleaf of BM insists on “ph” Nephi is closer to Nihpi, original
the Bible in Joseph Smith’s own handwriting were name of the god Pa-nepi, which may even have been
these words: “The history of the Jews, the property of Nephi. (Spiegelberg, in JEA XII, 35.) (Lehi in the Desert
Joseph Smith and Olivery [sic.] Cowdery. Bought at and The World of the Jaredites, by Hugh Nibley, Salt
E. B. Grandin’s Book Store, Palmyra, Wayne County, Lake City, 1952, pages 27 & 29)
New York, October 8, 1828. $3.75.”
Dr. Wells Jakeman, also of the BYU, does not seem
Wesley P. Walters also copied the writing off the flyleaf
to agree with either the Commentary on the Book of
of Joseph Smith’s Bible. According to his notes, the date
Mormon or Dr. Nibley:
of purchase was October 8, 1829. However this may be,
Joseph Smith chose a Bible with the Apocrypha, and . . . it will be advisable first to discuss the meaning of
must have been somewhat familiar with its contents. the name Nephi. Unfortunately this has not yet been
Edward Stevenson made this statement concerning definitely established. . . . In fact, there does not seem
Joseph Smith: to be any acceptable Hebrew meaning or derivation
for this name.
I very well remember the Prophet . . . ....
Opening the Bible to the Apocrypha, he [Joseph In accordance with these indications (and the
Smith] said, “There are many precious truths in these absence of an acceptable Hebrew etymology), an
books,—just as true as any of the Bible—but it requires Egyptian derivation also for the name Nephi has
much of the Spirit of God to divide the truths from recently been proposed; namely, that it is from “Nihpi,”
the errors which have crept into them.” (The Juvenile asserted original name of the Egyptian god “Pa-nepi.”
Instructor, September 15, 1894, page 570) Unfortunately, this particular Egyptian derivation so
far suggested is not admissable, for the reason that the
Since we know that Joseph Smith purchased a Bible name of the god referred to here was not “Pa-nepi” but
with the Apocrypha and was somewhat familiar with its Panepi (if hyphenated, Pan-epi), of which the original
contents, it should come as no surprise to find that the form was not “Nihpi” but very probably Pahen(i)h-epi
Book of Mormon contains some parallels to it. (“Ox of Epi,” i.e. the “Apis-bull”). It may be added
that besides the mistaken etymology given here for the
Search For Nephi Egyptian name Panepi, another reason for rejecting this
particular Egyptian derivation of the Book of Mormon
The name “Nephi” is not found in either the Old or name Nephi is that it is not likely that Lehi, an Israelite
New Testament of the Bible, but it is one of the most prophet who emphasized the teachings of Moses, would
have named his son after this Egyptian animal god
important names in the Book of Mormon. At least four Panepi, the “Apis-bull” (a “Nile-god” of fertility and
men in the Book of Mormon are named “Nephi.” It is the animal representative of Ptah, a god of the dead).
also the name of several books in the Book of Mormon, There is, however, a defensible Egyptian derivation
a city, a land, and a people. Mormon writers have spent that has not previously been noted. This is that the
a great deal of time trying to find the source for this name Nephi (very probably—as pointed out above—
name. In the Commentary on the Book of Mormon we pronounced “Nephee,” with the ph an aspirate p rather
find the following: than an f ) is Lehi’s rendering of the Egyptian name of
the personification or “god” of grain in Egyptian belief,
“Nephi” means “prophet,” one who speaks for God. N(e)pri (from n[e]pri, the Egyptian word for grain). . .
That name, the Hebrew “nebi,” the Egyptian “Kneph” This derivation of Nephi’s name from the name of
and “Noub,” and the Uto-Astecan “Nahua,” seem to the young Egyptian grain god Nepri or Nepi brings us in
be closely related. The word is still found in “Napo,” turn to a further conclusion. This is that the descendants
the name of one of the affluents of the Amazon River; of Lehi and Nephi in the New World, in any portrayal of
also, in such Indian names as “Nepas,” “Nahuapos” Nephi such as in the Lehi Tree-of-Life episode, may well
and “Napotas.” (Commentary on the Book of Mormon, have used—as a convenient name-glyph for identifying
by George Reynolds and Janne M. Sjodahl, Salt Lake him therein—the Egyptian symbol (already at hand and
City, 1956, Vol. 1, page 3) doubtless known to them) of this young grain god Nepi
whose name he bore; i.e., a representation of a young
Dr. Hugh Nibley, of the Brigham Young University, man wearing ears of grain or a grain plant on his head.
made this statement concerning the name “Nephi”: (Stela 5, Izapa, Chiapas, Mexico, by M. Wells Jakeman,
First, consider a few Egyptian names, setting off the University Archaeological Society, Special Publications
Book of Mormon names (BM) against their Old World no. 2, BYU, 1958, pages 38-42)
equivalents (OW). . . .

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 The Case Against Mormonism - Vol. 2

These three references should give the reader an 4. Both Nephi and Judith counseled their associates to
idea of the confusion among Mormon writers regarding be strong.
the source for the name “Nephi.”
Therefore let us go up; let us be strong . . . (1 Nephi 4:2)
We feel there is a much simpler explanation for
the appearance of the name “Nephi” in the Book of Now therefore, O brethren, let us shew an example to
Mormon. The author of the Book of Mormon may have our brethren, . . . (Judith 8:24)
been reading the Apocrypha and found this reference in
2 Maccabees 1:36: 5. Both claimed that God’s strength did not depend
upon numbers.
And Neemias called this thing Naphthar, which is as
much as to say, a cleansing: but many men call it Nephi. . . . the Lord; . . . is mightier than all the earth, then
why not mightier than Laban and his fifty, yea, or even
We feel that this is probably the source for the word than his tens of thousands? (1 Nephi 4:1)
“Nephi” found in the Book of Mormon.
For thy power standeth not in multitude, nor thy
The name “Ezias,” found in the Book of Mormon, might in strong men: . . . (Judith 9:11)
Helaman 8:20, is another name that does not appear in
the Old or New Testaments of the Bible. It is interesting 6. Both Nephi and Judith went out on a secret mission.
to note, however, that this same name is found in the
. . . we came without the walls of Jerusalem.
Apocrypha, 1 Esdras 8:2. And it was by night; . . . and after they had hid
themselves, I, Nephi, crept into the city and went forth
Without a Head towards the house of Laban. (1 Nephi 4:4-5)

The story of Judith in the Apocrypha seems to be Thus they went forth to the gate of the city Bethulia,
reflected in the story of the decapitation of Laban in the . . . the men of the city looked after her, until she was
Book of Mormon. Below is a list of parallels between gone down the mountain, and till she had passed the
valley, and could see her no more. (Judith 10:6 and 10)
the two stories.
1. Both Nephi and Judith were servants of God. 7. In both cases the wicked man was delivered into the
hands of the servant of the Lord.
. . . Nephi . . . was favored of the Lord, . . . (Mosiah 10:13)
. . . I beheld a man, and he had fallen to the earth before
. . . she feared God greatly. (Judith 8:7) me, . . . (1 Nephi 4:7)

And Judith was left alone in the tent, and Holofernes

2. Both stories speak of a wicked man who wanted to lying along upon his bed: . . . (Judith 13:2)
destroy God’s people.
8. In both cases the wicked man was drunk.
. . . Laban . . . sent his servants to slay us, . . .
(1 Nephi 3:25) . . . he was drunken with wine.
The next day Holofernes commanded all his army, . . . he was filled with wine.
. . . to make war against the children of Israel. (Judith 7:1)
9. In both cases the servant of the Lord took the wicked
3. In both cases the people were in great fear. man’s weapon.
. . . Laban . . . is a mighty man, and he can command
. . . I beheld his sword and I drew it forth . . .
fifty, yea, even he can slay fifty; then why not us?
(1 Nephi 4:9)
(1 Nephi 3:31)
. . . she . . . took down his fauchion from thence, . . .
. . . God hath sold us into their hands, that we should (Judith 13:6)
be thrown down before them with thirst and great
destruction. (Judith 7:25) 10. In both cases the servant of the Lord took hold of the
wicked man’s hair.
. . . took Laban by the hair of the head, . . . (1 Nephi 4:18)

. . . took hold of the hair of his head, . . . (Judith 13:7)

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11. In both cases the wicked man’s head was cut off In the second verse of the Book of Mormon Nephi
with his own weapon. states: “. . . I make a record in the language of my
father, which consists of the learning of the Jews and the
. . . and I smote off his head with his own sword.
language of the Egyptians.” In Mormon 9:32-33 we read:
(1 Nephi 4:18)
And now, behold, we have written this record
And she smote twice upon his neck with all her
according to our knowledge, in the characters which
might, and she took away his head from him, . . . (Judith
are called among us the reformed Egyptian, being
13:8)
handed down and altered by us, according to our manner
12. In both cases the servant of the Lord returned to of speech.
And if our plates had been sufficiently large we
those waiting outside without being discovered. should have written in Hebrew; but the Hebrew hath
. . . I went forth unto my brethren, who were been altered by us also; and if we could have written
without the walls. (l Nephi 4:27) in Hebrew, behold, ye would have had no imperfection
in our record.
Now when the men of her city heard her voice,
they made haste to go down to the gate of their city, Ecclesiasticus, in the Apocrypha, may have been a source
. . . (Judith 13:12) for these ideas. In the introduction to Ecclesiasticus we
read:
13. Both Nephi and Judith obtained some of the wicked
man’s possessions. Wherefore let me intreat you to read it with favour and
attention, and to pardon us, wherein we may seem to
. . . I took the garments of Laban . . . and I did gird on come short of some words, which we have laboured to
his armor about my loins . . . we took the plates of brass interpret. For the same things uttered in Hebrew, and
and the servant of Laban, . . . (1 Nephi 4:19 and 38) translated into another tongue, have not the same force
in them; and not only these things, but the law itself,
. . . they gave unto Judith Holofernes his tent, and all and the prophets, and the rest of the books, have no
his plate, and beds, and vessels, and all his stuff: . . . small difference, when they are spoken in their own
(Judith 15:11) language. For in the eight and thirtieth year coming
into Egypt, when Euergetes was king, and continuing
14. When the people learned of the success of the there some time, I found a book of no small learning:
mission they rejoiced. therefore I thought it most necessary for me to bestow
some diligence and travail to interpret it; . . .
. . . they did rejoice exceedingly, . . . (1 Nephi 5:9)
In 2 Maccabees 1:1 we read:
. . . the people shouted with a loud voice, and made a
joyful noise in their city. (Judith 14:9) The brethren, the Jews that be at Jerusalem and in the
land of Judea, wish unto the brethren, the Jews that are
15. In both cases the people offered burnt offerings to throughout Egypt, health and peace: . . .
the Lord.
In First Nephi 1:17 we find this statement:
. . . they did . . . offer sacrifice and burnt offerings . . .
(1 Nephi 5:9) Behold, I make an abridgment of the record of my
father, upon plates which I have made with mine own
. . . they offered their burnt offerings, . . . (Judith 16:18) hands; wherefore, after I have abridged the record of
my father then will I make an account of mine own life.
16. Both Nephi and Judith use a similar expression.
. . . his tens of thousands? (1 Nephi 4:1) The idea of an abridgment may have also come from
the Apocrypha, for in 2 Maccabees 2:23, 26 and 31 we
. . . he came with ten thousands . . . (Judith 16:4) read:
The Apocrypha could have been the source for All these things, I say, being declared by Jason of
many ideas found in the Book of Mormon—especially Cyrene in five books, we will assay to abridge in one
volume. . . .
in the First Book of Nephi. The first sentence in the Book
Therefore to us, that have taken upon us this painful
of Mormon begins: “I, Nephi, . . .” (l Nephi 1:1). As labour of abridging, it was not easy, but a matter of
we have shown, “Nephi” is found in the Apocrypha— sweat and watching; . . .
2 Maccabees 1:36. But to use brevity, and avoid much labouring of the
work, is to be granted to him that will make an abridgment.

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The Book of Mormon tells us that the Jewish I found that . . . there was no society or denomination that
scriptures were written on “plates of brass” (1 Nephi built upon the gospel of Jesus Christ as recorded in the
new testament . . . (“An Analysis of the Accounts Relating
3:3). In the Apocrypha, Ecclesiasticus 50:3, we read
Joseph Smith’s Early Visions,” by Paul R. Cheesman,
about “plates of brass.” Although these particular plates Masters thesis, BYU, 1965, pages 127-128)
may not have had writing upon them, in 1 Maccabees
8:22 we read that “the senate wrote back again in tables Joseph Smith’s own mother quoted him as saying:
of brass, . . .” In 1 Maccabees 14:18-19 we read:
. . . but Joseph, from the first, utterly refused even to
They wrote unto him in tables of brass, to renew attend their meetings, saying, “Mother, I can take my
the friendship and league which they had made with Bible, and go into the woods, and learn more in two
Judas and Jonathan his brethren: hours, than you can learn at meeting in two years, if
Which writings were read before the congregation you should go all the time.” (Joseph Smith’s History By
at Jerusalem. His Mother, photo-reprint of Biographical Sketches of
Joseph Smith, 1853 ed., page 90
In the Book of Mormon (1 Nephi 4:20- 24) we read
that Nephi took the plates of brass from “the treasury” Unlike the Mormon Apostle Orson Pratt, the Mormon
of Laban. In 2 Maccabees 3:6 we read of “the treasury” writer J. N. Washburn freely admits that Joseph Smith
in Jerusalem. It is also interesting to note that even the was familiar with the Bible:
name “Laban” is found in Judith 8:26. (The name Laban One thing appears to be beyond doubt: Joseph knew
is, of course, also found in the Old Testament.) his Bible. (The Contents, Structure and Authorship of
We have already pointed out many parallels the Book of Mormon, by J. N. Washburn, 1954, page 4)
between the story of the beheading of Holofernes and
the story of Laban’s death. We could list other parallels Old Testament
between the Apocrypha and the Book of Mormon, but
this should be sufficient to show that there is some There can be no doubt that the first books of the
connection between the two. Bible furnished a great deal of source material for the
The apocryphal books were written hundreds of writing of the Book of Mormon. The book of Genesis
years after the Nephites were supposed to have left seems to have had a real influence upon the first few
Jerusalem. Dr. Hugh Nibley states that 1 Maccabees chapters of the Book of Mormon.
was “written about 175 B.C.” (An Approach to the Two of Nephi’s brothers, Joseph and Jacob, have
Book of Mormon, page 127). Therefore, the parallels names taken from the book of Genesis. His mother’s
between the Book of Mormon and the Apocrypha tend name is Sariah, which reminds us of Abraham’s wife
to demonstrate that the Book of Mormon is not the Sarah—also called Sarai (Genesis 17:15). Ishmael—
ancient record it claims to be. a friend of the family—is also a name taken from
Genesis (see ch. 17:18). The name Laban is likewise
found in Genesis (see ch. 24:29).
Bible Influence
The story of Nephi in some ways parallels the story
The King James Version of the Bible probably had of Joseph found in Genesis. Below are a few parallels
more influence on the Book of Mormon than any other between the two stories.
book. The Mormon Apostle Orson Pratt, however,
1. The Lord revealed to both Joseph and Nephi that he
claimed that Joseph Smith was not familiar with the Bible:
was to rule over his brothers.
. . . he was unacquainted with the contents of the Bible;
And it came to pass that the Lord spake unto me,
he was brought up to work. (Journal of Discourses, saying: Blessed art thou, Nephi, because of thy faith, . . .
Vol. 2, page 288) And inasmuch as thou shalt keep my
commandments, thou shalt be made a ruler and a teacher
The evidence, however, seems to show that Joseph over thy brethren. (1 Nephi 2:19 & 22)
Smith was very familiar with the Bible. In a manuscript
which the Mormon Church suppressed for about 130 And he dreamed yet another dream, and told it his
brethren, and said, Behold, I have dreamed a dream
years Joseph Smith himself stated: more; and, behold, the sun and the moon and the eleven
At about the age of twelve years my mind became Seriously, stars made obeisance to me.
imprest with regard to the all important concerns for the . . . and his father rebuked him, and said . . . Shall
wellfare of my immortal Soul which led me to Searching I and thy mother and thy brethren indeed come to bow
the Scriptures, as I was taught, that they contained the down ourselves to thee to the earth?
And his brethren envied him; but his father
word of God . . . thus from the age twelve years to fifteen I
pondered many things . . . and by Searching the Scriptures observed the saying. (Genesis 37:9-11)

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2. In both cases the brothers wanted to kill him. And the children of Israel said unto them, Would
to God we had died by the hand of the Lord in the land
. . . And it came to pass that they did lay their hands of Egypt, . . . ( Exodus 16:3)
upon me, for behold, they were exceeding wroth, and
they did bind me with cords, for they sought to take 4. In both cases the people suffered from hunger.
away my life, that they might leave me in the wilderness
to be devoured by wild beasts. (1 Nephi 7:16) . . . they did suffer much for the want of food. (1 Nephi
16:19)
Come now therefore, and let us slay him, and cast
him into some pit, and we will say, Some evil beast hath . . . ye have brought us forth into this wilderness, to kill
devoured him: and we shall see what will become of this whole assembly with hunger. (Exodus 16:3)
his dreams. (Genesis 3 7:20)
5. In both cases the people murmured, and the Lord
3. In both cases the brothers found themselves bowing provided them with meat.
to the one whom they had wanted to kill.
And it came to pass that Laman and Lemuel and
. . . they did bow down before me, . . . (1 Nephi 7:20) the sons of Ishmael did begin to murmur exceedingly,
because of their sufferings and afflictions in the
. . . Joseph’s brethren came, and bowed down themselves wilderness; and also my father began to murmur against
before him . . . (Genesis 42:6) the Lord his God; yea, and they were all exceeding
sorrowful, even that they did murmur against the Lord.
There are also several parallels between Jacob’s Now it came to pass that I, Nephi, having been
trouble with Laban and Nephi’s trouble with a man by afflicted with my brethren because of the loss of my
the same name which we do not have room to list here. bow, and their bows having lost their springs, it began
The story of Moses leading the children of Israel to be exceedingly difficult, yea, insomuch that we could
out of bondage seems to have been the source for a obtain no food.
And it came to pass that the voice of the Lord came
good deal of material found in the First Book of Nephi.
unto my father; and he was truly chastened because of
Below is a comparison of the two stories. his murmuring against the Lord, insomuch that he was
brought down into the depths of sorrow.
1. Both accounts tell that the people were led out into And it came to pass that the voice of the Lord said
the wilderness near the Red Sea. unto him: Look upon the ball, and behold the things
which are written.
And he came down by the borders near the shore And it came to pass that I, Nephi, did go forth up
of the Red Sea; and he traveled in the wilderness in the into the top of the mountain, according to the directions
borders which are nearer the Red Sea; . . . (1 Nephi 2:5) which were given upon the ball.
And it came to pass that I did slay wild beasts,
But God led the people about, through the way of the insomuch that I did obtain food for our families.
wilderness of the Red sea: and the children of Israel went (1 Nephi 16:20, 21, 25, 26, 30 and 31)
up harnessed out of the land of Egypt. (Exodus 13:18)
And the whole congregation of the children
2. In both cases the people were led by the Lord. of Israel murmured against Moses and Aaron in the
wilderness:
. . . the Lord . . . commanded him that on the morrow And Moses and Aaron said unto all the children of
he should take his journey into the wilderness. . . . in Israel. At even, then ye shall know that the Lord hath
the morning, . . . he beheld upon the ground a round ball brought you out from the land of Egypt:
of curious workmanship; and it was of fine brass. And And in the morning, then ye shall see the glory of the
within the ball were two spindles; and the one pointed Lord; for that he heareth your murmurings against the
the way whither we should go into the wilderness. Lord: and what are we, that ye murmur against us? . . .
(1 Nephi 16:9-10) And the Lord spake unto Moses saying,
And the Lord went before them by day in a pillar I have heard the murmurings of the children of
of a cloud, to lead them the way; and by night in a Israel: speak unto them, saying. At even ye shall eat
pillar of fire, to give them light; to go by day and night: flesh, and in the morning ye shall be filled with bread;
(Exodus 13:21) and ye shall know that I am the Lord your God.
And it came to pass, that at even the quails came up,
3. In both cases the people state that it would have been and covered the camp: and in the morning the dew lay
better if they had died in the land from which they came. round about the host. (Exodus 16:2, 6, 7, 11, 12, and 13)

. . . it would have been better that they had died before

they came out of Jerusalem than to have suffered these
afflictions. (1 Nephi 17:20)

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6. In both cases the people suffered from thirst. 11. In both cases the Lord miraculously prepares their food.
. . . and they did murmur against my father, because he And so great were the blessings of the Lord
had brought them out of the land of Jerusalem, saying: upon us, that while we did live upon raw meat in the
Our father is dead; yea, and we have wandered much in wilderness, our women . . . were strong. . . .
the wilderness, and we have suffered much affliction, For the Lord had not hitherto suffered that we should
hunger, thirst, and fatigue; . . . (1 Nephi 16:35) make much fire, as we journeyed in the wilderness; for
he said: I will make thy food come sweet, that ye cook
And the people thirsted there for water; and the it not; . . . (1 Nephi 17:2 & 12)
people murmured against Moses, and said, Wherefore is
this that thou hast brought us up out of Egypt, to kill us Then said the Lord unto Moses, Behold, I will
and our children and our cattle with thirst? (Exodus 17:3) rain bread from heaven for you; and the people shall
go out and gather a certain rate every clay, that I may
7. In both cases the people were about to put the leader prove them, . . .
to death. . . . the Lord shall give you in the evening flesh to eat,
and in the morning bread to the full: . . . (Exodus 16:4 & 8)
And Laman said unto Lemuel and also unto the sons
of Ishmael: Behold, let us slay our father, and also our 12. In both cases the Lord provided the people with light.
brother Nephi . . . (1 Nephi 16:37)
And I will also be your light in the wilderness;
And Moses cried unto the Lord, saying, What shall and I will prepare the way before you, if it so be that
I do unto this people? they be almost ready to stone me. ye shall keep my commandments; . . . (1 Nephi 17:13)
(Exodus 17:4)
. . . to lead them the way; and by night in a pillar of
8. In both cases the people wanted to return to the land fire, to give them light; to go by day and night:
from which they came. He took not away the pillar of the cloud by day
nor the pillar of fire by night, . . . (Exodus 13:21-22)
And thus they did murmur against my father, and also
against me; and they were desirous to return again to 13. In both cases the people wandered for many years
Jerusalem. (1 Nephi 16:36) in the wilderness.
And they said one to another, Let us make a captain, And we did sojourn for the space of many years,
and let us return into Egypt. (Numbers 14:4) yea, even eight years in the wilderness. (1 Nephi 17:4)

9. In both cases the people accused their leader of taking And your children shall wander in the wilderness
forty years, and bear your whoredoms, until your
them into the wilderness to gain power over them. carcases be wasted in the wilderness. (Numbers 14:33)
. . . But behold, we know that he lies unto us; . . . that
he may deceive our eyes, thinking, perhaps, that he may 14. The Lord told both Nephi and Moses to go up on a
lead us away into some strange wilderness; and after he mountain.
has led us away, he has thought to make himself a king
. . . the voice of the Lord came unto me, saying: Arise,
and a ruler over us, that he may do with us according
and get thee into the mountain. And it came to pass that
to his will and pleasure. (1 Nephi 16:38)
I arose and went up into the mountain and cried unto
Is it a small thing that thou hast brought us up out the Lord. (1 Nephi 17:7)
of a land that floweth with milk and honey, to kill us in
And the Lord came down upon mount Sinai, on the
the wilderness, except thou make thyself altogether a
top of the mount: and the Lord called Moses up to the
prince over us? (Numbers 16:13)
top of the mount; and Moses went up. (Exodus 19:20)
10. In both cases the people were being led to a land of
15. The Lord tells both Nephi and Moses that He is
promise.
God, and that He brought them out of the land from
. . . wherefore, inasmuch as ye shall keep my which they came.
commandments ye shall be led towards the promised
land; and ye shall know that it is by me that ye are led. Yea, and the Lord said also that: After ye have
(1 Nephi 17:13) arrived in the promised land, ye shall know that I, the
Lord, did deliver you from destruction; yea, that I did
Remember thy servants, . . . bring you out of the land of Jerusalem. (1 Nephi 17:14)
Lest the land whence thou broughtest us out say,
. . . the Lord was not able to bring them into the land I am the Lord thy God, which have brought thee
which he promised them, . . . (Deuteronomy 9:27-28) out of the land of Egypt, out of the house of bondage.
(Exodus 20:2)

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16. Both Nephi and Moses went up on the mountain 2. The brother of Jared, like Moses, asked the Lord to
several times, and they were both given instructions to turn away His anger from the people.
build something.
. . . turn away thine anger from this thy people . . .
And it came to pass that the Lord spake unto me, (Ether 3:6)
saying: Thou shalt construct a ship, after the manner
which I shall show thee, . . . (1 Nephi 17:8) Turn from thy fierce wrath, and repent of this evil
against thy people. (Exodus 32:12)
And let them make me a sanctuary; that I may
dwell among them. 3. Both the brother of Jared and Moses had special
According to all that I shew thee. . . . (Exodus 25:8) stones that were touched by the finger of God.
17. Both the Nephites and the children of Israel were to . . . the Lord stretched forth his hand and touched the
use timber. stones one by one with his finger. (Ether 3:6)

. . . we did work timbers of curious workmanship. And he gave unto Moses, . . . two tables of
(1 Nephi 18:1) testimony, tables of stone, written with the finger of
God. (Exodus 31:18)
. . . in carving of timber, to work in all manner of
workmanship. (Exodus 31:5) 4. The Lord appeared in a cloud to both the brother of
Jared and Moses.
18. The Spirit of God came upon both Nephi and Moses
in such a powerful manner that the people feared them. And it came to pass that when they had come down
into the valley of Nimrod the Lord came down and
. . . neither durst they lay their hands upon me nor touch talked with the brother of Jared; and he was in a cloud,
me with their fingers, even for the space of many days. and the brother of Jared saw him not. (Ether 2:4)
Now they durst not do this lest they should wither
before me, so powerful was the Spirit of God; and thus And it came to pass, as Aaron spake unto the whole
it had wrought upon them. (1 Nephi 17:52) congregation of the children of Israel, that they looked
toward the wilderness, and, behold, the glory of the
And when Aaron and all the children of Israel saw Lord appeared in the cloud.
Moses, behold, the skin of his face shone; and they were And the Lord spake unto Moses, . . . (Exodus 16:
afraid to come nigh him. (Exodus 34:30) 10-11)
19. In both stories the people danced and forgot the Lord. 5. The Lord led the Jaredites in the same manner that he
. . . my brethren and the sons of Ishmael and also their led the children of Israel.
wives began to make themselves merry, insomuch that And it came to pass that the Lord did go before them,
they began to dance, and to sing, and to speak with and did talk with them as he stood in a cloud, and gave
much rudeness, yea, even that they did forget by what directions whither they should travel. (Ether 2:5)
power they had been brought thither; . . . (1 Nephi 18:9)
And the Lord went before them by day in a pillar
And it came to pass, as soon as he came nigh of a cloud, to lead them the way: . . . (Exodus 13:21)
unto the camp, that he saw the calf, and the dancing:
and Moses’ anger waxed hot, and he cast the tables out 6. Both groups were in the wilderness many years.
his hands, and brake them beneath the mount. (Exodus
32:19) Behold, O Lord, thou hast smitten us because of our
iniquity, and hast driven us forth, and for these many
The story of the Jaredites in the Book of Mormon years we have been in the wilderness; . . . (Ether 3:3)
also resembles the story of Moses and the children of
Israel. Below is a list of parallels between the two stories. And your children shall wander in the wilderness
forty years, and bear your whoredoms, until your
1. Both Moses and the brother of Jared went up to the carcases be wasted in the wilderness. (Numbers 14:33)
top of a mountain.
The story of the deliverance of the children of Israel
. . . the brother of Jared, . . . went forth unto the top of also seems to be reflected in the story of Alma and his
the mount, . . . (Ether 3:1) people in the Book of Mormon. Follwing is a list of
parallels.
. . . the Lord called Moses up to the top of the mount;
. . . (Exodus 19:20)

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1. Both the Israelites and Alma’s group were brought 6. In both accounts the people go out into the wilderness.
into bondage, and taskmasters were put over them.
And Alma and his people departed into the
And now it came to pass that Amulon began to wilderness; . . . (Mosiah 24:20)
exercise authority over Alma and his brethren, and
began to persecute him, and cause that his children But God led the people about, through the way of
should persecute their children. the wilderness . . . (Exodus 13:18)
For Amulon knew Alma, that he had been one of
the king’s priests, and that it was he that believed the 7. In both cases they took their flocks.
words of Abinadi and was driven out before the king,
and therefore he was wroth with him; for he was subject . . . his people in the night-time gathered their flocks
to king Laman, yet he exercised authority over them, . . . (Mosiah 24:18)
and put tasks upon them, and put task-masters over
them. (Mosiah 24:8-9) Also take your flocks . . . (Exodus 12:32)
And he said unto his people, Behold, the people of 8. In both cases the Lord warns His people that the
the children of Israel are more and mightier than we:
Come on, let us deal wisely with them; lest they wicked people are going to follow them.
multiply, and it come to pass, that, when there falleth
out any war, they join also unto our enemies, and fight And now the Lord said unto Alma: Haste thee
against us, and so get them up out of the land. and get thou and this people out of this land, for the
Therefore they did set over them taskmasters to Lamanites have awakened and do pursue thee; . . .
afflict them with their burdens. (Exodus 1:9-11) (Mosiah 24:23)

2. Both accounts use the words “burdens” and “bondage.” And I, behold, I will harden the hearts of the
Egyptians, and they shall follow them: . . . (Exodus 14:17)
. . . the burdens which are put upon your shoulders, . . .
while you are in bondage: . . . (Mosiah 24:14) 9. In both stories the Lord stops the wicked people.
. . . to afflict them with their burdens. . . . they made their . . . I will stop the Lamanites in this valley that they
lives bitter with hard bondage, . . . (Exodus 1:11 & 14) come no further in pursuit of this people. (Mosiah 24:23)
3. Both accounts state that the people cried out to God And the waters returned, and covered the chariots,
because of their afflictions. and the horsemen, and all the host of Pharaoh that came
into the sea after them; . . . (Exodus 14:28)
And it came to pass that so great were their afflictions
that they began to cry mightily to God. (Mosiah 24:10)
The story in the Book of Mormon concerning
And it came to pass in process of time, that the the Priests of king Noah stealing the daughters of the
king of Egypt died: and the children of Israel sighed by Lamanites is very similar to a story concerning the
reason of the bondage, and they cried, and their cry came children of Benjamin found in the Bible. Below is a
up unto God by reason of the bondage. (Exodus 2:23)
comparison of the two stories.
4. God heard their cries and spoke of a “covenant.”
BOOK OF MORMON — Mosiah 20:1-5.
And it came to pass that the voice of the Lord came
to them in their afflictions, saying: Lift up your heads and Now there was a place in Shemlon where the
be of good comfort, for I know of the covenant which ye daughters of the Lamanites did gather themselves together
have made unto me; and I will covenant with my people to sing, and to dance, and to make themselves merry.
and deliver them out of bondage. (Mosiah 24:13) And it came to pass that there was one day a small
And God heard their groaning, and God remembered number of them gathered together to sing and to dance.
his covenant with Abraham, with Isaac, and with Jacob. And now the priests of king Noah, being ashamed
And God looked upon the children of Israel, and to return to the city of Nephi, yea, and also fearing that
God had respect unto them. (Exodus 2:24-25) the people would slay them, therefore they durst not
return to their wives and, their children.
5. In both accounts God promised to deliver them. And having tarried in the wilderness, and having
discovered the daughters of the Lamanites, they laid
And it came to pass that so great was their faith and and watched them;
their patience that the voice of the Lord came unto them And when there were but few of them gathered
again, saying: Be of good comfort, for on the morrow I together to dance, they came forth out of their secret
will deliver you out of bondage. (Mosiah 24:16) places and took them and carried them into the
And I am come down to deliver them out of the wilderness; yea, twenty and four of the daughters of
hand of the Egyptians, and to bring them up out of that the Lamanites they carried into the wilderness. (Mosiah
land unto a good land . . . (Exodus 3:8) 20:1-5)

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BIBLE — Judges 21:19-23. encircled about as if by fire,” and they were “as standing
in the midst of fire, and were not burned” (Book of
Then they said, Behold, there is a feast of the Lord
Mormon, Helaman 5:23). Later in the Book of Mormon
in Shiloh yearly in a place which is on the north side
of Beth-el, on the east side of the highway that goeth it tells of Nephites who “were cast into a furnace” and
up from Beth-el to She-chem, and on the south of Le- also, like Daniel, thrown into “a den of wild beasts”:
bo-nah.
And thrice they were cast into a furnace and
Therefore they commanded the children of
received no harm.
Benjamin, saying, Go and lie in wait in the vineyards;
And twice were they cast into a den of wild beasts;
And see, and, behold, if the daughters of Shi-loh and behold they did play with the beasts as a child
come out to dance in dances, then come ye out of the with a suckling lamb, and received no harm. (3 Nephi
vineyards, and catch you every man his wife of the 28:21, 22)
daughters of Shi-loh, and go to the land of Benjamin.
.... In the Book of Daniel we read that a hand wrote
And the children of Benjamin did so, and took them upon the wall and that Daniel interpreted the writing
wives, according to their number, of them that danced,
whom they caught: and they went and returned unto
(Daniel 5:5). In the Book of Mormon we read that
their inheritance, and repaired the cities, and dwelt in Aminadi “interpreted the writing which was upon the
them. (Judges 21:19-23) wall of the temple, which was written by the finger of
God” (Alma 10:2).
One of the most serious mistakes the author of the
It is very interesting to note that king Noah in the Book of Mormon (BOM) made was that of quoting
Book of Mormon planted vineyards and became a from the Book of Malachi many years before it was
wine-bibber: written. Below is a comparison of some verses which
And it came to pass that he planted vineyards round were supposed to have been written by Nephi sometime
about in the land; and he built wine-presses, and made between B.C. 588 and 545, and some verses which were
wine in abundance; and therefore he became a wine- written by Malachi about 400 B.C.
bibber, and also his people. (Mosiah 11:15)
For behold, saith the prophet, the time cometh
The idea for this probably came from Genesis 9:20-21: speedily that Satan shall have no more power over the
hearts of the children of men; for the day soon cometh
And Noah began to be an husbandman, and he that all the proud and they who do wickedly shall be as
planted a vineyard: stubble; and the day cometh that they must be burned.
And he drank of the wine, and was drunken; and (BOM - 1 Nephi 22:15)
he was uncovered within his tent.
For behold, the day cometh, that shall burn as an
oven; and all the proud, yea, and all that do wickedly,
The Mormon leaders claim that the Nephites had shall be stubble: and the day that cometh shall burn
the Old Testament books which were written prior to them up, saith the Lord of hosts, that it shall leave them
the time they left Jerusalem—i.e., about 600 B.C. Large neither root nor branch. (Bible - Malachi 4:1)
portions of Isaiah are quoted in the Book of Mormon.
In fact, more than eighteen chapters of Isaiah are found . . . he shall rise from the dead with healing in his wings;
in the Book of Mormon. The ten commandments and . . . (BOM - 2 Nephi 25:13)
many other portions of the Old Testament are also
found in the Book of Mormon. In this work we cannot . . . the Sun of righteousness arise with healing in his
wings; . . . (Bible - Malachi 4:2)
even begin to list all of the verses that are taken from
the Old Testament.
Since the Nephites claimed to have the books Wherefore, all those who are proud, and that do
wickedly, the day that cometh shall burn them up, saith
written before 600 B.C., we are not too concerned about the Lord of Hosts, for they shall be as stubble.
quotations taken from them. The Book of Mormon, . . . and they shall be as stubble, and the day that
however, borrows from books written after 600 cometh shall consume them, saith the Lord of Hosts.
B.C. For instance, the Book of Daniel seems to have (BOM - 2 Nephi 26:4 & 6)
had some influence on the Book of Mormon. When For, behold, the day cometh, that shall burn as an
Shadrach, Meshach and Abednego were cast into the oven; and all the proud, yea, and all that do wickedly,
“fiery furnace,” they were seen “walking in the midst shall be stubble: and the day that cometh shall burn
of the fire, and they have no hurt; . . .” (Daniel 3:25). them up, saith the Lord of hosts that it shall leave them
The Book of Mormon tells that Nephi and Lehi “were neither root nor branch. (Bible - Malachi 4:1)

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But the Son of righteousness shall appear unto Hugh Nibley makes this statement concerning Mark
them; and he shall heal them, and they shall have peace Twain’s criticism of the Book of Mormon:
with him, until three generations shall have amassed
away, . . . (BOM - 2 Nephi 26:9) Mark Twain accuses Joseph Smith of having in
composing the Book of Mormon “smouched from the
But unto you that fear my name shall the Sun of New Testament, and no credit given.” But since the
righteousness arise with healing in his wings; and ye Book of Mormon was written to be read by people
shall go forth, and grow up as calves of the stall. (Bible who knew and believed the Bible—indeed one cannot
- Malachi 4:2) possibly believe the Book of Mormon without believing
the Bible—it is hard to see why a deceiver would strew
the broadest clues to his pilfering all through a record
About 600 years after Nephi wrote these words. he claimed was his own. (Since Cumorah, by Hugh
Jesus was supposed to have appeared to the Nephites Nibley, page 127)
and said: “. . . Behold other scriptures; I would that ye
should write, that ye have not” (Book of Mormon - 3 We agree with Dr. Nibley that “it is hard to see why a
Nephi 23:6). Jesus then said: deceiver would strew the broadest clues to his pilfering all
through a record he claimed was his own.” Nevertheless,
. . . write the words which the Father had given unto the clues are there. Wesley M. Jones stated:
Malachi, which he should tell unto them. And these are
the words which he did tell unto them, saying: Thus The New Testament was one of Joseph Smith’s
said the Father unto Malachi—Behold, I will send my most important sources. He used . . . St. Matthew with
messenger, and he shall prepare the way before me, . . . a sprinkle here and there from the other Gospels and,
For behold, the day cometh that shall burn as an of course, from St. Paul. Whatever he used, though,
oven; and all the proud, yea, and all that do wickedly, he enlarged and expanded “to make it more plain.” In
shall be stubble; and the day that cometh shall burn short, St. Matthew was the clay and Joseph the potter.
them up, saith the Lord of Hosts, that it shall leave them (A Critical Study of Book of Mormon Sources, by
neither root nor branch. Wesley M. Jones, Detroit, Michigan, 1964, page 65)
But unto you that fear my name, shall the Son of
Righteousness arise with healing in his wings; and The ministry of Christ seems to have been the source
ye shall go forth and grow up as calves in the stall. for a good deal of the Book of Mormon. For instance,
(3 Nephi 24:1; 25:1 & 2)
the story of Christ raising Lazarus from the dead seems
These words, attributed to Jesus, very plainly show to have had a definite influence upon a story concerning
that the Nephites did not have the words of Malachi Ammon, found in the Book of Mormon. Below is a list
until Christ came among them. George Reynolds stated: of parallels between the two stories:
As Malachi lived between two and three hundred years 1. In both stories a man seems to die.
after Lehi left Jerusalem, the Nephites knew nothing of
the glorious things that the Father had revealed to him . . . he fell unto the earth, as if he were dead. (Alma
until Jesus repeated them. (Complete Concordance of 18:42)
the Book of Mormon, by George Reynolds, Salt Lake
City, 1957, page 442) . . . Lazarus is dead. (John 11:14)

Now, if the Nephites knew nothing concerning 2. In both cases the servant of the Lord is sent for.
these words until the coming of Christ, how did Nephi
Now the queen having heard of the fame of
quote them 600 years before? Ammon, therefore she sent and desired that he should
come in unto her. (Alma 19:2)
New Testament
Therefore his sisters sent unto him, saying, Lord,
Mark Twain made this statement concerning the behold, he whom thou lovest is sick. (John 11:3)
Book of Mormon:
3. In both cases a period of time elapsed.
The book seems to be merely a prosy detail of
imaginary history, with the Old Testament for a model; And it came to pass that after two days and two
followed by a tedious plagiarism of the New Testament. nights they were about to take his body and lay it in
The author labored to give his words and phrases the a sepulchre, which they had made for the purpose of
quaint, old-fashioned sound and structure of our King burying their dead. (Alma 19:1)
James’s translation of the Scriptures; and the result is a
mongrel—half modern glibness, and half ancient simplicity Then when Jesus came, he found that he had lain
and gravity. (Roughing It, by Mark Twain, page 110) in the grave four days already. (John 11:17)

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4. In both cases there was great sorrow. A sermon delivered by Alma in the Book of Mormon
contains some similarities to the sermon on the mount.
. . . and his wife, and his sons, and his daughters mourned
Below are a few parallels between the two.
over him . . . greatly lamenting his loss. (Alma 18:43)

When Jesus therefore saw her weeping, and the 1. In both cases the sermon was delivered on a hill.
Jews also weeping which came with her, he groaned
in the spirit, and was troubled. (John 11:33) . . . Alma was teaching . . . upon the hill Onidah, . . .
(Alma 32:4)
5. Both Martha and the queen use the word “stinketh.”
. . . he went up into a mountain: . . . and taught them,
. . . others say that he is dead and that he stinketh, . . . . . . (Matthew 5:1-2)
(Alma 19:5)
2. Both accounts mention a multitude.
. . . by this time he stinketh: . . . (John 11:39)
. . . there came a great multitude unto him, . . . (Alma
6. Both Ammon and Jesus use the word “sleepeth” with 32:4)
regard to the man.
. . . the multitudes, . . . (Matthew 5:1)
. . . he sleepeth . . . (Alma 19:8)
3. Both accounts use similar expressions.
. . . Lazarus sleepeth; . . . (John 11:11)
. . . say unto you, . . . (Alma 32:10)
7. Both Ammon and Jesus say that the man will rise . . . blessed are they who humble themselves . . . (Alma
again. 32:16)
. . . blessed are ye; . . . (Alma 32:13)
. . . he shall rise again; . . . (Alma 19:8)
. . . I say unto you, . . . (Matthew 5:22)
. . . Thy brother shall rise again. (John 11:23) Blessed are the meek: . . . (Matthew 5:5)
Blessed are ye, . . . (Matthew 5:11)
8. The conversation between Ammon and the queen
contains other phrases that are similar to those used by This was supposed to have happened about 74 years
Jesus and Martha. before Jesus was born.
Alma goes on to teach a parable which is similar to
And Ammon said unto her: believest thou this? And Jesus’ parable of the sower. Below are a few similarities
she said unto him: . . . I believe . . . (Alma 19:9)
between to two.
Jesus said unto her, . . . believest thou this?
She saith unto him, Yea, Lord: I believe . . . (John 1. In both parables the seed is the word of God.
11:25-27)
Now, we will compare the word unto a seed. (Alma
9. In both cases the man arose. 32:28)

. . . he arose, . . . (Alma 19:12) Now the parable is this: The seed is the word of God.
(Luke 8:11)
. . . he that was dead came forth, . . . (John 11:44)
2. Both parables use the words “and bring forth fruit.”
The story of Jesus raising Jairus’ daughter from . . . and bring forth fruit . . . (Alma 32:37)
the dead may have also had an influence upon the story
found in the Book of Mormon. In the Bible Jesus said: . . . and bring forth fruit . . . (Luke 8:15)
“. . . she is not dead, but sleepeth” (Luke 8:52). In the
Book of Mormon, Ammon told the queen: “He is not 3. Both parables talk of the seed sprouting up, but in
dead, but he sleepeth . . . (Alma 19:8) both cases it soon withers away.
The Book of Mormon story goes on to relate that . . . when the heat of the sun cometh and scorcheth it,
the queen fell to the ground “as though” she were dead, because it hath no root it withers away, and ye pluck
but a woman who had been converted to the Lord came it up and cast it out. (Alma 323:38)
“and took the queen by the hand, . . . and she arose”
But when the sun was up, it was scorched; and
(Alma 19:29). This is quite similar to the wording found because it had no root, it withered away. (Mark 4:6)
in the story of Jairus’ daughter: “and took her by the
hand, . . . and she arose . . .” (Luke 8:54-55).

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Samuel the Lamanite was supposed to have . . . had the mighty works been shown unto them which
preached to the Nephites about six years before the birth have been shown unto you, yea, unto them who have
of Christ yet his warnings to them sound strikingly like dwindled in unbelief because of the traditions of their
those given by Jesus in the book of Matthew. Below is fathers, ye can see of yourselves that they never would
again have dwindled in unbelief. (Helaman 15:15)
a comparison.
. . . if the mighty works, which have been done in thee,
1. Both Samuel the Lamanite and Jesus upbraid a had been done in Sodom, it would have remained until
number of cities for their wickedness. this day. (Matthew 11:23)

. . . wo be unto this great city. . . . wo be unto the city 7. Both Samuel and Jesus warn that it will be more
of Gideon, . . . tolerable for the other people than for them.
Yea, and wo be unto all the cities which are in the
land round about, . . . (Helaman 13:14-16) Therefore I say unto you, it shall be better for
them than for you except ye repent. (Helaman 15:14)
Woe unto thee, Chorozin! woe unto thee, Bethsaida! . . .
And thou, Capernaum, shalt be brought down to But I say unto you, That it shall be more tolerable
hell: . . . (Matthew 11:21 and 23) for the land of Sodom in the day of judgment, than for
thee. (Matthew 11:24)
2. Both Samuel and Jesus condemned the people for
killing the prophets. A story concerning Nephi, Lehi and the Lamanites,
. . . wo unto this people, . . . ye do cast out the prophets, which was supposed to have happened 30 years before
and do mock them, and cast stones at them, and do slay the birth of Jesus, reminds us of the transfiguration of
them, . . . (Helaman 13:24) Christ. (The Nephi and Lehi mentioned in this story are
not the same men mentioned in the first part of the Book
O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee of Mormon.) Below is a list of parallels.
. . . (Matthew 23:37)
1. Both stories use the words “did shine.”
3. Both people claim that they would not have stoned
the prophets if they had lived in their day. . . . he saw . . . the faces of Nephi and Lehi; and behold,
they did shine exceedingly, even as the faces of angels.
And now when ye talk, ye say: If our days had been (Helaman 5:36)
in the days of our fathers of old, we would not have slain
the prophets; we would not have stoned them, and cast . . . and his face did shine as the sun, and his raiment
them out. (Helaman 13:25) was white as the light. (Matthew 17:2)

And say, if we had been in the days of our fathers, 2. In both accounts they conversed with heavenly visitors.
we would not have been partakers with them in the
blood of the prophets. (Matthew 23:30) . . . they were in the attitude as if talking or lifting
their voices to some being whom they beheld. . . . And
4. Both Samuel and Jesus gave the people a similar warning. Aminadab said . . . They do converse with the angels
of God. (Helaman 5:36 & 39)
. . . behold, . . . your houses shall be left unto you
desolate. (Helaman 15:1) And, behold, there appeared unto them Moses and
Elias talking with him. (Matthew 17:3)
Behold, your house is left unto you desolate.
Matthew 23:38) 3. Both stories talk of people being overshadowed with
5. Both Samuel and Jesus gave a similar warning to the a cloud.
women who would be with child at the time of destruction. . . . they were overshadowed, with a cloud of darkness,
. . . (Helaman 5:28)
. . . your women shall have great cause to mourn in the
day that they shall give suck; . . . wo unto them which . . . a bright cloud overshadowed them: . . . (Matthew 17:5)
are with child, . . . (Helaman :5:2)
4. Both stories speak of a voice coming after the cloud
And woe unto them that are with child, and to
them that give suck in those days! (Matthew 24:19) appeared.
. . . a voice as if it were above the cloud . . . (Helaman 5:29)
6. Both Samuel and Christ tell the people that others
would have repented if they had seen the same mighty . . . a voice out of the cloud, . . . (Matthew 17:5)
works that they had.

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5. Both stories tell that the people were filled with fear. And they were instant with loud voices, requiring
that he might be crucified. (Luke 23:23)
. . . an awful solemn fear came upon them. (Helaman 5:28)
7. In both cases the voice of the people prevailed.
. . . they fell on their face, and were sore afraid. (Matthew
17:6) . . . he delivered him up that he might be slain.
And it came to pass that they took him . . . (Mosiah
The death of Abinadi (about 148 B.C.) reminds us 17:12-13)
of the death of Jesus. Below are a few parallels between
the two stories. Then delivered he him therefore unto them to be
crucified. And they took Jesus, and led him away. (John
1. The preaching of both Abinadi and Jesus made the 19:16)
rulers angry and they sought to kill them. 8. In both cases the prisoner died asking God to receive
. . . they sought from that time forward to take him. his spirit.
(Mosiah 11:29)
O God, receive my soul. (Mosiah 17:19)
. . . the scribes sought how they might take him . . .
(Mark 14:1) . . . Father, into thy hands I commend my spirit:
And from that time he sought opportunity to betray . . . (Luke 23:46)
him. (Matthew 26:16)
One of the most striking parallels is the beheading
2. Both Abinadi and Jesus were arrested. of John the Baptist in the Bible and the attempted
beheading of Omer in the Book of Mormon. The
. . . the king caused that his guards should surround Abinadi following is a comparison between those two incidents:
and take him; and they bound him . . . (Mosiah 17:5)

Then the band and the captain and officers of the BOOK OF MORMON
Jews took Jesus, and bound him. (John 18:12) And now, therefore, let my father send for Akish,
3. Both Abinadi and Jesus were accused of not being the son of Kimnor; and behold, I am fair, and I will
dance before him, and I will please him, that he will
loyal to the king. desire me to wife; wherefore if he shall desire of thee
. . . and began to accuse him saying: He has reviled that ye shall give unto him me to wife, then shall ye
the king. (Mosiah 17:12) say: I will give her if ye will bring unto me the head of
my father, the king.
And they began to accuse him, saying, We found . . . the daughter of Jared danced before him that she
this fellow perverting the nation, and forbidding to give pleased him, insomuch that he desired her to wife. . . .
tribute to Caesar, saying that he himself is Christ a King. And Jared said unto him: I will give her unto you,
(Luke 23:2) if ye will bring unto me the head of my father, the king.
(Ether 8:10-12)
4. In both cases the ruler of the people questioned the
prisoner and began to be afraid. BIBLE
. . . he feared his word; for he feared that the judgments But when Herod’s birthday was kept, the daughter
of God would come upon him. (Mosiah 17:11) of Herodias danced before them, and pleased Herod.
Whereupon he promised with an oath to give her
When Pilate therefore heard that saying, he was
the more afraid; (John 19:8) whatsoever she would ask.
And she, being before instructed of her mother,
5. In both cases the ruler decided he wanted to release said, Give me here John Baptist’s head in a charger.
the prisoner. And the king was sorry: nevertheless for the
oath’s sake, and them which sat with him at meat, he
And now king Noah was about to release him, . . . commanded it to be given her.
(Mosiah 17:11) And he sent, and beheaded John in the prison.
And his head was brought in a charger, and given to
And from thenceforth Pilate sought to release him: the damsel: and she brought it to her mother. (Matthew
. . . (John 19:12) 14:6-11)
6. In both cases the people cried out against the prisoner. While the incident in the Bible happened during
But the priests lifted up their voices against him, Christ’s lifetime, the incident in the Book of Mormon
. . . (Mosiah 17:12) was supposed to have occurred many hundreds of years
before Christ.

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Like Paul And I punished them oft in every synagogue, and

compelled them to blaspheme; and being exceedingly mad
Wesley M. Jones makes this statement concerning against them. I persecuted them even unto strange cities.
the Book of Mormon: Whereupon as I went to Damascus with authority
and commission from the chief priests,
Joseph’s chief source of material by all odds, was At midday, O king, I saw in the way a light from
the Bible, in which he was exceptionally versed (as heaven, above the brightness of the sun, shining round
were many people of his day). . . . St. Paul, too, was about me and them which journeyed with me. (Acts
most helpful to Joseph; his unique phrases became a 26:11-13)
part of Joseph’s literary vocabulary and shine out on
most any page in Joseph’s work—though Paul was 5. In both cases the people present fell to the earth.
not yet born when the “Nephite Record” was allegedly
written. And more, the ministry of St. Paul is duplicated . . . they fell to the earth . . . (Mosiah 27:12)
almost exactly in the ministry of Alma, one of Joseph’s
. . . we were all fallen to the earth, . . . (Acts 26:14)
characters—even in manner of speech and travels.
(A Critical Study of Book of Mormon Sources, by
6. The companions of both Alma and Paul were unable
Wesley M. Jones, pages 14-15)
to understand the voice that spoke.
Below is a list of parallels between the Apostle Paul . . . they . . . understood not the words which he spoke
and Alma. unto them. (Mosiah 27:12)

1. Both Alma and Paul were very wicked men before . . . they heard not the voice of him that spake to me.
their conversion. (Acts 22:9)

. . . he became a very wicked and an idolatrous man. 7. In the vision which followed both Alma and Paul were
(Mosiah 27:8) asked why they fought against the work of the Lord.
. . . I . . . was before a blasphemer, and a persecutor, . . . . . . Alma, . . . why persecutest thou the church of
(1 Timothy 1:12-13) God? (Mosiah 27:13)

2. Both Alma and Paul traveled about trying to destroy . . . Saul, why persecutest thou me? (Acts 9:4)
the church of God.
8. Both Alma and Paul became helpless after the vision
For I went about with the sons of Mosiah, seeking and had to be helped by their friends.
to destroy the church of God, . . . (Alma 36:6)
And now the astonishment of Alma was so great
For I am the least of the apostles, . . , because I that he became dumb, that he could not open his mouth;
persecuted the church of God. (1 Corinthians 15:9) yea, and he became weak, even that he could not move
his hands; therefore he was taken by those that were
3. Both Alma and Paul were vigorous in their persecution with him, and carried helpless, even until he was laid
of the church. before his father. (Mosiah 27:19)

Yea, and I had murdered many of his children, or And Saul arose from the earth; and when his eyes
rather led them away unto destruction; . . . (Alma 36:14) were opened, he saw no man: but they led him by the
hand, and brought him into Damascus. (Acts 9:8)
And I persecuted this way unto the death, binding
and delivering into prisons both men and women. (Acts 9. Both went without food for a period of time.
22:4)
And it came to pass after they had fasted and prayed
4. Both Alma and Paul were out on one of their missions for the space of two days and two nights, the limbs of
of persecution on the day of their conversion. Alma received their strength, . . . (Mosiah 27:23)

And now it came to pass that while he was going And he was three days without sight, and neither
about to destroy the church of God, for he did go about did eat nor drink. (Acts 9:9)
secretly with the sons of Mosiah seeking to destroy the
church, and to lead astray the people of the Lord, contrary 10. Both Alma and Paul were converted to the Lord.
to the commandments of God, or even the king—
. . . he stood up and began to speak . . . I am born of the
And as I said unto you, as they were going about
Spirit. (Mosiah 27:23-24)
rebelling against God, behold, the angel of the Lord
appeared unto them; . . . (Mosiah 27:10-11) . . . he . . . arose, and was baptized. (Acts 9:18)

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11. After their conversion both Alma and Paul traveled 400 Parallels
about preaching the word of God.
As we have already shown, the Nephites were not
. . . Alma began from this time forward to teach the supposed to have had the books of the New Testament
people, . . . traveling round about through all the land, because they were written hundreds of years after
. . . (Mosiah 27:32)
they left Jerusalem. Nevertheless, we find many New
And straightway he preached Christ in the Testament verses and parts of verses throughout the
synagogues, that he is the Son of God. (Acts 9:20) Book of Mormon. In the following list of parallels
between the Book of Mormon and the New Testament
12. Both Alma and Paul labored with their own hands we have tried to eliminate verses that also appear in the
for their support. Old Testament. We did not use all of the New Testament
. . . I have labored with mine own hands . . . (Alma verses which we found parallel to the Book of Mormon,
30:32) but this should be enough to give the reader a good
sample. The first part of this list will include verses
And labour, working with our own hands: from the Book of Mormon that were supposed to have
(1 Corinthians 4:12)
been written between 600 B.C. and 33 A.D. The second
13. Both Alma and Paul performed a similar miracle. part includes verses that were supposed to have been
written between 34 A.D. and 421 A.D. The Mormon
. . . Zeezrom leaped upon his feet, and began to walk; historian B. H. Roberts made this statement:
. . . (Alma 16:11)
1. The Unknown states the fact that Nephi wrote
And he leaped and walked. (Acts 14:10) between 600 and 500 B.C. and then presents what he
calls the first difficulty that I am to overcome. “How
14. Both Alma and Paul were put in prison. can a writer,” he asks, “claiming to live at that time
make repeated quotations from the writings of Christ’s
. . . they were bound with strong cords, and confined
Apostles who were not born until 600 years after the
in prison. (Alma 14:22)
time when Nephi wrote?” He then charges that Nephi
And when they had laid many stripes upon them, quotes “passage after passage” from the writings of
they cast them into prison, charging the jailor to keep Christ’s apostles, Matthew, John, Paul, Luke, Peter, etc.;
them safely: (Acts 16:23) and gives what he calls just “two or three examples” of
such quotations. The gentleman very much overstates
15. In both cases they prayed to the Lord. the difficulty he presents, by making it appear that the
alleged quotations are very numerous, when the fact is
And Alma cried, saying: How long shall we suffer that the two or three cases he cites virtually exhaust
these great afflictions, O Lord? (Alma 14:26) the alleged quoted passages so far as the New Testament
is concerned. (Defense of the Faith and the Saints, by
And at midnight Paul and Silas prayed, and sang B. H. Roberts, Salt Lake City, 1907, page 329)
praises unto God: and the prisoners heard them. (Acts
16:25) The list which follows will prove that B. H. Roberts
has misrepresented the facts. We have found well over
16. In both cases there was a great earthquake.
a hundred quotations from the New Testament in the
. . . the earth shook mightily, and the walls of the prison. first two books of Nephi alone. These two books were
were rent in twain, . . . (Alma 14:27) supposed to have been written between 600 and 545 B.C.
And suddenly there was a great earthquake, so
that the foundations of the prison were shaken: and
Part One
immediately all the doors were opened, . . . (Acts 16:26)
The verses or parts of verses from the Book of
17. In both cases the prisoners’ bands were loosed. Mormon which follow were supposed to have been
written between 600 B.C. and 33 A.D.
. . . and they were loosed from their bands; . . .
(Alma 14:28) 1. the mysteries of God (1 Nephi 1:1)
the mysteries of God (1 Corinthians 4:1)
. . . and every one’s bands were loosed. (Acts 16:26)
2. to declare unto them concerning the things which
he had both seen and heard (1 Nephi 1:18)
That which we have seen and heard declare we
unto you (1 John 1:3)

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3. steadfast, and immovable (1 Nephi 2:10) 19. should be grafted in (1 Nephi 10:14)
stedfast, unmoveable (1 Corinthians 15:58) shall be grafted in (Romans 11:23)
4. the mysteries of God (1 Nephi 2:16) 20. by the power of the Holy Ghost (1 Nephi 10:17)
the mysteries of God (1 Corinthians 4:1) through the power of the Holy Ghost
(Romans 15:13)
5. being grieved because of the hardness of their
hearts (1 Nephi 2:18) 21. all those who diligently seek him (1 Nephi 10:17)
being grieved for the hardness of their hearts of them that diligently seek him (Hebrews 11:6)
(Mark 3:5)
22. the same yesterday, to-day, and forever
6. with lowliness (1 Nephi 2:19) (1 Nephi 10:18)
With all lowliness (Ephesians 4:2) the same yesterday, and to day, and for ever
(Hebrews 13:8)
7. that one man should perish than that a nation
should . . . perish in unbelief (1 Nephi 4:13) 23. he that . . . seeketh shall find (1 Nephi 10:19)
that one man should die for the people, and that the he that seeketh findeth (Luke 11:10)
whole nation perish not (John 11:50)
24. by the power of the Holy Ghost (1 Nephi 10:19)
8. kindreds, tongues, and people (1 Nephi 5:18) through the power of the Holy Ghost
people and kindreds and tongues (Revelation 11:9) (Romans 15:13)
9. who are not of the world (1 Nephi 6:5) 25. I was caught away in the Spirit of the Lord
they are not of the world (John 17:14) (1 Nephi 11:1)
the Spirit of the Lord caught away Philip
10. a river of water; and it ran along, and it was near (Acts 8:39)
the tree of which I was partaking the fruit
(1 Nephi 8:13) 26. into an exceeding high mountain (1 Nephi 11:1)
a pure river of water . . . and on either side of the into an exceeding high mountain (Matthew 4:8)
river was there the tree of life, which bare twelve
manner of fruits (Revelation 22:1-2) 27. bear record that it is the Son of God (1 Nephi 11:7)
bare record that this is the Son of God (John 1:34)
11. mist of darkness (1 Nephi 8:23)
mist of darkness (2 Peter 2:17) 28. Behold the Lamb of God (1 Nephi 11:21)
Behold the Lamb of God (John 1:36)
12. there standeth one among you whom ye know not
(1 Nephi 10:8) 29. the love of God, which sheddeth itself abroad in the
there standeth one among you, whom ye know not hearts of the children of men (1 Nephi 11:22)
(John 1:26) the love of God is shed abroad in our hearts
(Romans 5:5)
13. he is mightier than I (1 Nephi 10:8)
one mightier than I (Luke 3:16) 30. led to the fountain of living waters (1 Nephi 11:25)
lead them unto living fountains of waters
14. whose shoe’s latchet I am not worthy to unloose (Revelation 7:17)
(1 Nephi 10:8)
whose shoe’s latchet I am not worthy to unloose 31. the Lamb of God (1 Nephi 11:27)
(John 1:27) the Lamb of God (John 1:29)
15. in Bethabara, beyond Jordan; . . . he should baptize 32. the Holy Ghost come down out of heaven and
(1 Nephi 10:9) abide upon him in the form of a dove
in Bethabara beyond Jordan, where John was (1 Nephi 11:27)
baptizing (John 1:28) the Holy Ghost descended in a bodily shape like a
dove upon him (Luke 3:22)
16. the Lamb of God, who should take away the sins of
the world (1 Nephi 10:10) 33. heavens open again, and I saw angels descending
the Lamb of God, which taketh away the sin of the upon the children of men (1 Nephi 11:30)
world (John 1:29) heaven open, and the angels of God ascending and
descending upon the Son of man (John 1:51)
17. branches should be broken off (1 Nephi 10:12)
branches were broken off (Romans 11:19) 34. the Lamb of God (1 Nephi 11:31)
the Lamb of God (John 1:29)
18. the natural branches (1 Nephi 10:14)
the natural branches (Romans 11:24)

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35. multitudes of people (1 Nephi 11:31) 51. gold, and silver, and silks, and scarlets, and fine-
multitudes of people (Matthew 4:25) twined linen, and all manner of precious clothing
(1 Nephi 13:7)
36. who were sick, and who were afflicted with all gold, and silver, . . . and fine linen, . . . and silk, and
manner of diseases, and with devils scarlet, . . . and all manner vessels of most precious
(1 Nephi 11:31) wood (Revelation 18:12)
all sick people that were taken with divers diseases
. . . and those which were possessed with devils 52. gold, and the silver, and the silks, and the scarlets
(Matthew 4:24) (1 Nephi 13:8)
gold, and silver, . . . and silk, and scarlet
37. the Lamb of God (1 Nephi 11:32) (Revelation 18:12)
the Lamb of God (John 1:29)
53. the praise of the world (1 Nephi 13:9)
38. the sins of the world (1 Nephi 11:33) the praise of men (John 12:43)
the sin of the world (John 1:29)
54. pervert the right ways of the Lord (1 Nephi 13:27)
39. the twelve apostles of the Lamb (1 Nephi 11:35) pervert the right ways of the Lord (Acts 13:10)
the twelve apostles of the Lamb (Revelation 21:14)
55. blind the eyes and harden the hearts
40. wars, and rumors of wars (1 Nephi 12:3) (1 Nephi 13:27)
wars and rumours of wars (Matthew 24:6) blinded their eyes, and hardened their heart
(John 12:40)
41. mist of darkness (1 Nephi 12:4)
56. the power of the Holy Ghost (1 Nephi 13:37)
mist of darkness (2 Peter 2:17)
the power of the Holy Ghost (Romans 15:13)
42. lightnings, and I heard thunderings, and
earthquakes (1 Nephi 12:4) 57. endure unto the end . . . shall be saved
(1 Nephi 13:37)
thunderings, and lightnings, and an earthquake
(Revelation 8:5) endureth to the end shall be saved (Matthew 10:22)
43. the earth and the rocks, that they rent 58. tidings of great joy (1 Nephi 13:37)
(1 Nephi 12:4) tidings of great joy (Luke 2:10)
the earth did quake, and the rocks rent 59. last shall be first, and the first shall be last
(Matthew 27: 51) (1 Nephi 13:42)
44. Behold they are they who shall judge the twelve first shall be last; and the last shall be first
tribes of Israel (1 Nephi 12:9) (Matthew 19:30)
ye may . . . sit on thrones judging the twelve tribes 60. the mother of abominations (1 Nephi 14:9)
of Israel (Luke 22:30)
THE MOTHER OF HARLOTS AND
45. their garments are made white in his blood ABOMINATIONS (Revelation 17:5)
(1 Nephi 12:10)
61. the whore of all the earth, and she sat upon many
their robes, and made them white in the blood of waters; and she had dominion over all the earth,
the Lamb (Revelation 7:14) among all nations, kindreds, tongues, and people
46. made white in the blood of the Lamb (1 Nephi 14:11)
(1 Nephi 12:11) the great whore that sitteth upon many waters: . .  
made them white in the blood of the Lamb The waters which thou sawest, where the whore
(Revelation 7:14) sitteth, are peoples, and multitudes, and nations,
and tongues (Revelation 17:1 and 15)
47. depths of hell (1 Nephi 12:16)
62. the whore who sat upon many waters
depths of Satan (Revelation 2:24)
(1 Nephi 14:12)
48. mists of darkness (1 Nephi 12:17)
the great whore that sitteth upon many waters
mist of darkness (2 Peter 2:17) (Revelation 17:1)
49. a terrible gulf divideth them (1 Nephi 12:18) 63. wars and rumors of wars (1 Nephi 14:15)
a great gulf fixed (Luke 16:26) wars and rumours of wars (Matthew 24:6)
50. wars and rumors of wars (1 Nephi 12:21)
wars and rumours of wars (Matthew 24:6)

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64. wars and rumors of wars (1 Nephi 14:16) 80. shall be saved, even if it so be as by fire
wars and rumours of wars (Matthew 24:6) (1 Nephi 22:17)
shall be saved; yet so as by fire (1 Corinthians 3:15)
65. ask me in faith, believing that ye shall receive
(1 Nephi 15:11) 81. blood, and fire, and vapor of smoke (1 Nephi 22:18)
whatsoever ye shall ask in prayer, believing, ye blood, and fire, and vapour of smoke (Acts 2:19)
shall receive (Matthew 21:22)
82. A prophet shall the Lord your God raise up unto you,
66. the fiery darts of the adversary (1 Nephi 15:24) like unto me; him shall ye hear in all things whatsoever
the fiery darts of the wicked (Ephesians 6:16) he shall say unto you. And it shall come to pass that
all those who will not hear that prophet shall be cut
67. an awful gulf (1 Nephi 15:28) off from among the people (1 Nephi 22:20)
a great gulf (Luke 16:26) A prophet shall the Lord your God raise up unto you
. . . like unto me; him shall ye hear in all things
68. prepared for the wicked (1 Nephi 15:29)
whatsoever he shall say unto you. And it shall come
prepared for the devil (Matthew 25:41) to pass, that every soul, which will not hear that
69. ascendeth up unto God forever and ever prophet shall be destroyed from among the people
(1 Nephi 15:30) (Acts 3:22-23)
ascendeth up for ever and ever (Revelation 14:11) 83. the lusts of the flesh (1 Nephi 22:23)
70. judged of their works (1 Nephi 15:32) the lust of the flesh (1 John 2:16)
judged every man according to their works 84. the things of the world (1 Nephi 22:’23)
(Revelations 20:13) the things that are in the world (1 John 2:15)
71. to be judged of their works (1 Nephi 15:33) 85. his sheep, and they know him (1 Nephi 22:25)
were judged every man according to their works his own sheep, . . . they know his voice (John 10:4)
(Revelations 20:13)
86. and there shall be one fold and one shepherd
73. if their works have been filthiness they must needs be (1 Nephi 22:25)
filthy; and if they be filthy it must needs be that they
and there shall be one fold, and one shepherd
cannot dwell in the kingdom of God (1 Nephi 15:33)
(John 10:16)
He that is unjust, let him be unjust still: and he which
is filthy, let him be filthy still (Revelation 22:11) 87. shall find pasture (1 Nephi 22:25)
and find pasture (John 10:9)
74. there cannot any unclean thing enter into the
kingdom of God (1 Nephi 15:34) 88. endure to the end, ye shall be saved (1 Nephi 22:31)
nor unclean person, . . . hath any inheritance in the endureth to the end shall be saved (Matthew 10:22)
kingdom of Christ (Ephesians 5:5)
89. put on the armor of righteousness (2 Nephi 1:23)
75. be lifted up (1 Nephi 16:2) Put on the whole armour of God, . . . the breastplate
be lifted up (John 12:32) of righteousness (Ephesians 6:11 and 14)
76. swift to do iniquity but slow (1 Nephi 17:45) 90. the same yesterday, today, and forever (2 Nephi 2:4)
swift to hear, slow to speak (James 1:19) the same yesterday, and to day, and for ever
(Hebrews 13:8)
77. were past feeling (1 Nephi 17:45)
being past feeling (Ephesians 4:19) 91. by the law no flesh is justified (2 Nephi 2:4)
by the works of the law shall no flesh be justified
78. be lifted up (1 Nephi 19:10)
(Galatians 2:16)
be lifted up (John 12:32)
92. full of grace and truth (2 Nephi 2:6)
79. all scripture unto us, that it might be for our profit
full of grace and truth (John 1:14)
and learning (1 Nephi 19:23)
All scripture is given by inspiration of God, and is
profitable for doctrine (2 Timothy 3:16)

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93. who layeth down his life according to the flesh, and 108. transformeth himself nigh unto an angel of light
taketh it again by the power of the Spirit (2 Nephi 2:8) (2 Nephi 9:9)
I lay down my life, that I might take it again Satan himself is transformed into an angel of light
(John 10:17) (2 Corinthians 11:14)
94. the firstfruits unto God (2 Nephi 2:9) 109. death and hell must deliver up their dead
the firstfruits unto God (Revelation 14:4) (2 Nephi 9:12)
death and hell delivered up the dead (Revelation 20:13)
95. they that believe in him shall be saved (2 Nephi 2:9)
He that believeth and is baptized shall be saved 110. the paradise of God (2 Nephi 9:13)
(Mark 16:16) the paradise of God (Revelation 2:7)
96. that old serpent, who is the devil (2 Nephi 2:18) 111. men become incorruptible (2 Nephi 9:13)
that old serpent, which is the Devil (Revelation 20:21) the dead shall be raised incorruptible
(1 Corinthians 15:53)
97. who is the father of all lies (2 Nephi 2:18)
he is a liar, and the father of it (John 8:44) 112. they must appear before the judgment seat of the
Holy One (2 Nephi 9:15)
98. have chosen the good part (2 Nephi 2:30) we shall all stand before the judgment seat of Christ
hath chosen that good part (Luke 10:42) (Romans 14:10)
99. O wretched man that I am (2 Nephi 4:17) 113. his eternal word, which cannot pass away
O wretched man that I am (Romans 7:24) (2 Nephi 9:16)
my words shall not pass away (Matthew 24:35)
100. I am encompassed about (2 Nephi 4:18)
we also are compassed about (Hebrews 12:1) 114. they who are righteous shall be righteous still, and
they who are filthy shall be filthy still (2 Nephi 9:16)
101. the sins which do so easily beset me (2 Nephi 4:18)
he which is filthy, let him be filthy still: and he that is
the sin which doth so easily beset us (Hebrews 12:1) righteous, let him be righteous still. (Revelation 22:11)
102. I know in whom I have trusted (2 Nephi 4:19) 115. the devil and his angels; and they shall go away into
I know whom I have believed (2 Timothy 1:12) everlasting fire; prepared for them (2 Nephi 9:16)
103. give place no more for the enemy of my soul Depart from me, ye cursed, into everlasting fire
(2 Nephi 4:28) prepared for the devil and his angels (Matthew 25:41)
Neither give place to the devil (Ephesians 4:27) 116. a lake of fire and brimstone (2 Nephi 9:16)
104. Yea, I know that God will give liberally to him that the lake which burneth with fire and brimstone
asketh (2 Nephi 4:35) (Revelations 21:8)
If any of you lack wisdom, let him ask of God, that 117. ascendeth up forever and ever (2 Nephi 9:16)
giveth to all men liberally (James 1:5) ascendeth up for ever and ever (Revelation 14:11)
105. I ask not amiss (2 Nephi 4:35) 118. endured the crosses of the world, and despised the
ye ask amiss (James 4:3) shame (2 Nephi 9:18)
106. this corruption could not put on incorruption endured the cross, despising the shame (Hebrews 12:2)
(2 Nephi 9:7) 119. the kingdom of God, which was prepared for them
this corruptible must put on incorruption from the foundation of the world (2 Nephi 9:18)
(1 Corinthians 15:53) the kingdom prepared for you from the foundation
107. with the father of lies (2 Nephi 9:9) of the world (Matthew 25:34)
he is a liar, and the father of it (John 8:44) 120. their joy shall be full (2 Nephi 9:18)
that your joy might be full (John 15:11)

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121. that lake of fire and brimstone, which is endless 134. they who are not for me are against me, saith our
torment (2 Nephi 9:19) God (2 Nephi 10:16)
the lake of fire and brimstone, . . . and shall be He that is not with me is against me (Luke 11:23)
tormented day and night for ever (Revelation 20:10)
135. lay aside our sins (2 Nephi 10:20)
122. commandeth all men that they must repent lay aside . . . the sin (Hebrews 12:1)
(2 Nephi 9:23)
commandeth all men every where to repent 136. reconciled unto God (2 Nephi 10:24)
(Acts 17:30) we were reconciled to God (Romans 5:10)
123. if they will not repent and believe in his name, and 137. through the grace of God that ye are saved
be baptized in his name, and endure to the end, they (2 Nephi 10:24)
must be damned (2 Nephi 9:24) by grace are ye saved (Ephesians 2:8)
He that believeth and is baptized shall be saved; but
138. the power of the resurrection (2 Nephi 10:25)
he that believeth not shall be damned (Mark 16:16)
the power of his resurrection (Philippians 3:10)
124. where there is no law given there is no punishment
(2 Nephi 9:25) 139. wars, and rumors of wars (2 Nephi 25:12)
where no law is, there is no transgression wars and rumours of wars (Matthew 24:6)
(Romans 4:15) 140. the Only Begotten of the Father (2 Nephi 25:12)
125. their wisdom is foolishness (2 Nephi 9:25) the only begotten of the Father (John 1:14)
the wisdom of this world is foolishness 141. my heart doth magnify his holy name
(1 Corinthians 3:19) (2 Nephi 25:13)
126. But wo unto the rich (2 Nephi 9:30) My soul doth magnify the Lord (Luke 1:46)
But woe unto you that are rich (Luke 6:24) 142. as many as will believe on his name (2 Nephi 25:14)
127. hearts are upon their treasures (2 Nephi 9:30) to them that believe on his name (John 1:12)
where your treasure is, there will your heart be also 143. there is none other name given under heaven save
(Matthew 6:21) it be this Jesus Christ, . . . whereby man can be
128. shall be thrust down to hell (2 Nephi 9:34) saved (2 Nephi 25:20)
shalt be thrust down to hell (Luke 10:15) there is none other name under heaven given
among men, whereby we must be saved (Acts 4:12)
129. die in their sins (2 Nephi 9:38)
144. it is by grace that we are saved (2 Nephi 25:23)
die in their sins (John 8:21)
by grace are ye saved (Ephesians 2:8)
130. to be carnally-minded is death, and to be
spiritually-minded is life (2 Nephi 9:39) 145. made alive in Christ (2 Nephi 25:25)
to be carnally minded is death; but to be spiritually in Christ shall all be made alive (1 Corinthians 15:22)
minded is life (Romans 8:6) 146. in nowise be cast out (2 Nephi 25:29)
131. And whoso knocketh, to him will he open in no wise cast out (John 6:37)
(2 Nephi 9:42)
147. grind them to powder (2 Nephi 26:5)
and to him that knocketh it shall be opened
(Matthew 7:8) grind him to powder (Matthew 21:44)
132. For should the mighty miracles be wrought among 148. darkness rather than light (2 Nephi 26:10)
other nations they would repent (2 Nephi 10:4) darkness rather than light (John 3:19)
for if the mighty works, which were done in you, 149. layeth down his own life (2 Nephi 26:24)
had been done in Tyre and Sidon, they would have
repented (Matthew 11:21) lay down my life (John 10:17)

133. Jew and Gentile, both bond and free, both male and
female (2 Nephi 10:16)
Jew nor Greek, there is neither bond nor free, there
is neither male nor female (Galatians 3:28)

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150. he may draw all men unto him (2 Nephi 26:24) 165. scales of darkness shall begin to fall from their eyes
I . . . will draw all men unto me (John 12:32) (2 Nephi 30:6)
fell from his eyes as it had been scales (Acts 9:18)
151. bond and free, male and female (2 Nephi 26:33)
bond nor free, . . , male nor female (Galatians 3:28) 166. There is nothing which is secret save it shall be
revealed (2 Nephi 30:17)
152. the same yesterday, today, and forever for there is nothing covered that shall not be
(2 Nephi 27:23) revealed (Matthew 10:26)
the same yesterday, and to day, and for ever
(Hebrews 13:8) 167. made manifest in the light (2 Nephi 30:17)
made manifest by the light (Ephesians 5:13)
153. will beat us with a few stripes (2 Nephi 28:8)
be beaten with few stripes (Luke 12:48) 168. the Lamb of God, which should take away the sins
of the world (2 Nephi 31:4)
154. shall be thrust down to hell (2 Nephi 28:15) the Lamb of God, which taketh away the sin of the
shalt be thrust down to hell (Luke 10:15) world (John 1:29)
155. his everlasting chains (2 Nephi 28:19) 169. to fulfil all righteousness (2 Nephi 31:5)
in everlasting chains (Jude, verse 6) to fulfil all righteousness (Matthew 3:15)
156. stand before the throne of God (2 Nephi 28:23) 170. the Holy Ghost descended upon him in the form of
stand before God (Revelation 20:12) a dove (2 Nephi 31:8)
the Holy Ghost descended in a bodily shape like a
157. judged according to their works (2 Nephi 28:23)
dove upon him (Luke 3:22)
judged every man according to their works
(Revelation 20:13) 171. baptism of fire and of the Holy Ghost
(2 Nephi 31:13)
158. a lake of fire (2 Nephi 28:23)
baptize you with the Holy Ghost, and with fire
the lake of fire (Revelation 20:14) (Matthew 3:11)
159. built upon the rock (2 Nephi 28:28) 172. better for you that ye had not known me
built his house upon a rock (Matthew 7:24) (2 Nephi 31:14)
160. built upon a sandy foundation (2 Nephi 28:28) better for them not to have known the way
(2 Peter 2:21)
built his house upon the sand (Matthew 7:26)
173. He that endureth to the end, the same shall be saved
161. for unto him that receiveth I will give more; and (2 Nephi 31:15)
from them that shall say, We have enough, from
them shall be taken away even that which they he that endureth to the end shall be saved
have (2 Nephi 28:30) (Matthew 10:22)
For whosoever hath, to him shall be given, and 174. straight and narrow path which leads to eternal life
he shall have more abundance: but whosoever (2 Nephi 31:18)
hath not, from him shall be taken away even that strait is the gate, and narrow is the way, which
he hath (Matthew 13:12) leadeth unto life (Matthew 7:14)
162. the same yesterday, today, and forever 175. there is none other way nor name given under
(2 Nephi 29:9) heaven whereby man can be saved (2 Nephi 31:21)
the same yesterday, and to day, and for ever there is none other name under heaven given
(Hebrews 13:8) among men, whereby we must be saved (Acts 4:12)
163. out of the books which shall be written I will judge 176. of the Father, and of the Son, and of the Holy Ghost
the world, every man according to their works (2 Nephi 31:21)
(2 Nephi 29:11)
of the Father, and of the Son, and of the Holy Ghost
out of those things which were written in the books, (Matthew 28:19)
according to their works (Revelation 20:12)
177. with the tongue of angels (2 Nephi 32:2)
164. ye shall all likewise perish (2 Nephi 30:1)
with the tongues . . . of angels (1 Corinthians 13:1)
ye shall all likewise perish (Luke 13:3)

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178. because ye ask not (2 Nephi 32:4) 193. Whatsoever thing ye shall ask in faith, believing . . .
because ye ask not (James 4:2) ye shall receive it (Enos 15)
whatsoever ye shall ask in prayer, believing, ye
179. ye must pray always, and not faint (2 Nephi 32:9) shall receive (Matthew 21:22)
men ought always to pray, and not to faint
(Matthew 18:1) 194. mortal shall put on immortality (Enos 27)
mortal must put on immortality (1 Corinthians 15:53)
180. But before ye seek for riches, seek ye for the
kingdom of God (Jacob 2:18) 195. Come unto me, ye blessed (Enos 27)
But seek ye first the kingdom of God, . . . and all Come, ye blessed (Matthew 25:34)
these things shall be added unto you (Matthew 6:33)
196. in the mansions of my Father (Enos 27)
181. hope in Christ (Jacob 2:19) In my Father’s house are many mansions (John 14:2)
hope in Christ (1 Corinthians 15:19)
197. grievous to be borne (Mosiah 2:14)
182. lake of fire and brimstone which is the second grievous to be borne (Matthew 23:4)
death (Jacob 3:11)
lake which burneth with fire and brimstone which 198. a clear conscience before God (Mosiah 2:15)
is the second death (Revelation 21:8) a good conscience toward God (1 Peter 3:21)
183. How unsearchable are the depths of the mysteries 199. Behold, ye have called me your king; and if I, whom
of him; and it is impossible that man should find ye call your king, do labor to serve you, then ought
out all his ways (Jacob 4:8) not ye to labor to serve one another (Mosiah 2:18)
how unsearchable are his judgments, and his ways Ye call me Master and Lord: . . . If I then, your Lord
past finding out (Romans 11:33) and Master, have washed your feet; ye also ought
to wash one another’s feet (John 13:13-14)
184. I will unfold this mystery unto you (Jacob 4:18)
I shew you a mystery (1 Corinthians 15:51) 200. if ye should serve him with all your whole souls yet
ye would be unprofitable servants (Mosiah 2:21)
185. wither away, and we will cast them into the fire that when ye shall have done all those things . . . say,
they may be burned (Jacob 5:7) We are unprofitable servants (Luke 17:10)
withered; and men gather them, and cast them into
the fire, and they are burned (John 15:6) 201. drinketh damnation to his own soul (Mosiah 2:33)
drinketh damnation to himself (1 Corinthians 11:29)
186. the branches of the wild olive-tree, and graft them in
(Jacob 5:9) 202. glad tidings of great joy (Mosiah 3:3)
the branches be broken off, and thou, being a wild good tidings of great joy (Luke 2:10)
olive tree, wert grafted in (Romans 11:17)
203. he cometh unto his own (Mosiah 3:9)
187. cumber the ground (Jacob 5:9) He came unto his own (John 1:11)
cumbereth it the ground (Luke 13:7)
204. there shall be no other name given nor any other
188. hewn down and cast into the fire (Jacob 5:42) way nor means whereby salvation can come
hewn down, and cast into the fire (Matthew 3:10) (Mosiah 3:17)
there is none other name under heaven given
189. I have digged about it, . . . and I have dunged it among men, whereby we must be saved (Acts 4:12)
(Jacob 5:4 7)
I shall dig about it, and dung it (Luke 13:8) 205. he judgeth, and his judgment is just (Mosiah 3:18)
I judge: and my judgment is just (John 5:30)
190. quench the Holy Spirit (Jacob 6:8)
quench not the Spirit (1 Thessalonians 5:19) 206. drink damnation to their own souls (Mosiah 3:18)
drinketh damnation to himself (1 Corinthians 11:29)
191. Nevertheless, not my will be done (Jacob 7:14)
nevertheless not my will, but thine, be done 207. become as little children (Mosiah 3:18)
(Luke 22:42) become as little children (Matthew 18:3)
192. thy faith hath made thee whole (Enos 8)
thy faith hath made thee whole (Matthew 9:22)

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208. natural man is an enemy to God (Mosiah 3:19) 223. the grave hath no victory, and the sting of death is
the natural man receiveth not the things of the swallowed up (Mosiah 16:8)
Spirit of God (1 Corinthians 2:14) O death, where is thy sting? O grave, where is thy
victory (1 Corinthians 15:55)
209. putteth off the natural man (Mosiah 3:19)
put off the old man (Colossians 3:9) 224. He is the light . . . of the world (Mosiah 16:9)
I am the light of the world (John 8:12)
210. judged, every man according to his works
(Mosiah 3:24) 225. this mortal shall put on immortality (Mosiah 16:10)
judged every man according to their works this mortal shall have put on immortality
(Revelation 20:13) (1 Corinthians 15:54)
211. the cup of the wrath of God (Mosiah 3:26) 226. this corruption shall put on incorruption
the cup of the wine of the fierceness of his wrath (Mosiah 16:10)
(Revelation 16:19) this corruptible shall have put on incorruption
(1 Corinthians 15:54)
212. believe that he is, and that he (Mosiah 4:9)
believe that he is, and that he (Hebrews 11:6) 227. If they be good, to the resurrection of endless life
and happiness; and if they be evil, to the resurrection
213. enemy to all righteousness (Mosiah 4:14) of endless damnation (Mosiah 16:11)
enemy of all righteousness (Acts 13:10) they that have done good, unto the resurrection of
life; and they that have done evil, unto the
214. whatsoever ye ask that is right, in faith, believing
resurrection of damnation (John 5:29)
that ye shall receive (Mosiah 4:21)
whatsoever ye shall ask in prayer, believing, ye 228. one faith and one baptism (Mosiah 18:21)
shall receive (Matthew 21:22) one faith, one baptism (Ephesians 4:5)
215. the thoughts and intents of his heart (Mosiah 5:13) 229. their hearts knit together in unity and in love
the thoughts and intents of the heart (Hebrews 4:12) (Mosiah 18:21)
their hearts might be . . . knit together in love
216. steadfast and immovable, always abounding in
(Colossians 2:2)
good works (Mosiah 5:15)
stedfast, unmoveable, always abounding in the 230. stand fast in this liberty wherewith ye have been
work (1 Corinthians 15:58) made free (Mosiah 23:13)
Stand fast therefore in the liberty wherewith Christ
217. grievous to be borne (Mosiah 7:15)
hath made us free (Galatians 5:1)
grievous to be borne (Matthew 23:4)
231. And then I will confess unto them that I never
218. a leathern girdle about their loins (Mosiah 10:8) knew them; and they shall depart (Mosiah 26:27)
a leathern girdle about his loins (Matthew 3:4) And then will I profess unto them, I never knew
219. Are you priests, . . . and yet desire to know of me you: depart from me (Matthew 7:23)
what these things mean (Mosiah 12:25) 232. depart into everlasting fire prepared for the devil
Art thou a master of Israel, and knowest not these and his angels (Mosiah 26:27)
things (John 3:10) Depart from me, . . . into everlasting fire, prepared
220. have part in the first resurrection (Mosiah 15:26) for the devil and his angels (Matthew 25:41)
hath part in the first resurrection (Revelation 20:6) 233. forgive one another your trespasses (Mosiah 26:31)
221. weep, and wail, and gnash their teeth (Mosiah 16:2) forgive men their trespasses (Matthew 6:14)
weeping and gnashing of teeth (Matthew 8:12) 234. walking circumspectly (Mosiah 26:37)
222. the grave should have no victory, and that death walk circumspectly (Ephesians 5:15)
should have no sting (Mosiah 16:7) 235. pray without ceasing (Mosiah 26:39)
O death, where is thy sting? O grave, where is thy Pray without ceasing (1 Thessalonians 5:17)
victory (1 Corinthians 15:55)
236. should labor with their own hands (Mosiah 27:5)
labour, working with our own hands
(1 Corinthians 4:12)

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237. born of the Spirit (Mosiah 27:24) 252. bring forth works which are meet for repentance
born of the Spirit (John 3:8) (Alma 5:54)
Bring forth therefore fruits meet for repentance
238. Marvel not that all mankind . . . must be born again (Matthew 3:8)
(Mosiah 27:25)
Marvel not that . . . Ye must be born again (John 3:7) 253. come ye out from the wicked, and be ye separate,
and touch not their unclean things (Alma5:57)
239. they become new creatures (Mosiah 27:26) come out from among them, and be ye separate, . . .
he is a new creature (2 Corinthians 5:17) and touch not the unclean thing (2 Corinthians 6:17)
240. the gall of bitterness and bonds of iniquity 254. the book of life (Alma 5:58)
(Mosiah 27:29) the book of life (Revelation 22:19)
the gall of bitterness, and in the bond of iniquity
(Acts 8:23) 255. if ye are not born again ye cannot inherit the
kingdom of heaven (Alma 7:14)
241. every knee shall bow, and every tongue confess Except a man be born again, he cannot see the
before him (Mosiah 27:31) kingdom of God (John 3:3)
every knee shall bow to me, and every tongue shall
confess to God (Romans 14:11) 256. the Lamb of God, who taketh away the sins of the
world (Alma 7:14)
242. having warred a good warfare (Alma 1:1) the Lamb of God, which taketh away the sin of the
have fought a good fight (2 Timothy 4:7) world (John 1:29)
243. stand fast in the faith (Alma 1:25) 257. and to cleanse from all unrighteousness (Alma 7:14)
stand fast in the faith (1 Corinthians 16:13) and to cleanse us from all unrighteousness (1 John 1:9)
244. steadfast and immovable (Alma 1:25) 258. lay aside every sin, which easily doth beset you
stedfast, unmoveable (1 Corinthians 15:58) (Alma 7:15)
lay aside every weight, and the sin which doth so
245. sit down in the kingdom of God, with Abraham,
easily beset us (Hebrews 12:1)
with Isaac, and with Jacob (Alma 5:24)
sit down with Abraham, and Isaac, and Jacob, in 259. neither doth he vary from that which he hath said;
the kingdom of heaven (Matthew 8:11) neither hath he a shadow of turning (Alma 7:20)
with whom is no variableness, neither shadow of
246. shall be cast out (Alma 5:25)
turning (James 1:27)
shall be cast out (Matthew 8:12)
260. he who is filthy shall remain in his filthiness
247. for his wages he receiveth death (Alma 5:42) (Alma 7:21)
the wages of sin is death (Romans 6:23) he which is filthy, let him be filthy still
248. the Only Begotten of the Father, full of grace, and (Revelation 22:11)
mercy, and truth (Alma 5:48) 261. faith, hope, and charity (Alma 7:24)
the only begotten of the Father, full of grace and faith, hope, charity (1 Corinthians 13:13)
truth (John 1:14)
262. the Only Begotten of the Father, full of grace, the
249. take away the sins of the world (Alma 5:48) only begotten of the Father, full of grace, equity,
taketh away the sin of the world (John 1:29) and truth (Alma 9:26)
250. Repent, all ye . . . for the kingdom of heaven is soon the only begotten of the Father, full of grace and
at hand (Alma 5:50) truth (John 1:14)
Repent ye: for the kingdom of heaven is at hand 263. bring forth works which are meet for repentance
(Matthew 3:2) (Alma 9:30)
251. the ax is laid at the root of the tree, therefore every Bring forth therefore fruits meet for repentance
tree that bringeth not forth good fruit shall be hewn (Matthew 3:8)
down and cast into the fire (Alma 5:52) 264. Repent ye, . . . for the kingdom of heaven is at hand
the axe is laid unto the root of the trees: therefore (Alma 10:20)
every tree which bringeth not forth good fruit is Repent ye: for the kingdom of heaven is at hand
hewn down and cast into the fire (Matthew 3:10) (Matthew 3:2)

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265. that no unclean thing can inherit the kingdom 277. Rabbanah, which is . . . powerful or great king
(Alma 11:37) (Alma 18:13)
that no . . . unclean person, . . . hath any inheritance Rabboni; which is to say, Master (John 20:16)
in the kingdom (Ephesians 5:5)
278. being wise yet harmless (Alma 18:22)
266. thou hast not lied unto men only but thou hast lied be ye therefore wise as serpents, and harmless as
unto God (Alma 12:3) doves (Matthew 10:16)
thou hast not lied unto men, but unto God (Acts 5:4)
279. Great Spirit, who is God (Alma 18:22)
267. the thoughts and intents of his heart (Alma 12:7) God is a Spirit (John 4:24)
the thoughts and intents of the heart (Hebrews 4:12)
280. I say unto thee, woman, there has not been such
268. resurrection of the dead, . . . both the just and the great faith among all the people of the Nephites
unjust (Alma 12:8) (Alma 19:10)
resurrection of the dead, both of the just and unjust I say unto you, I have not found so great faith, no,
(Acts 24:15) not in Israel (Luke 7:9)
269. the rocks and the mountains to fall upon us to hide 281. prayeth continually without ceasing (Alma 26:22)
us from (Alma 12:14) Pray without ceasing (1 Thessalonians 5:17)
the mountains and rocks, Fall on us, and hide us
from (Revelation 6:16) 282. they may go no more out (Alma 29:17)
he shall go no more out (Revelation 3:12)
270. must die; and after death, they must come to
judgment (Alma 12:27) 283. the devil . . . appeared unto me in the form of an
to die, but after this the judgment (Hebrews 9:27) angel (Alma 30:53)
Satan himself is transformed into an angel of light
271. this same Melchizedek to whom Abraham paid . . . (2 Corinthians 11:14)
of one-tenth part of all (Alma 13:15)
this Melchisedec, . . . To whom also Abraham gave 284. the same yesterday, today, and forever
a tenth part of all (Hebrews 7:1-2) (Alma 31:17)
the same yesterday, and to day, and for ever
272. this Melchezedek was a king over the land of (Hebrews 13:8)
Salem (Alma 13:17)
this Melchizedec, king of Salem (Hebrews 7:1) 285. And again we thank thee, O God, that we are a
chosen and a holy people (Alma 31:18)
273. Behold, the scriptures are before you; if ye will The Pharisee . . . prayed . . . God, I thank thee, that
wrest them it shall be to your own destruction I am not as other men are (Luke 18:11)
(Alma 13:20)
which they that are . . . unstable wrest, as they do 286. my heart is exceeding sorrowful (Alma 31:31)
also the other scriptures, unto their own destruction My soul is exceeding sorrowful (Matthew 26:38)
(2 Peter 3:16)
287. taking no thought for themselves what they should
274. not be tempted above that which ye can bear eat, or what they should drink, or what they should
(Alma 14:28) put on (Alma 31:37)
not suffer you to be tempted above that ye are able take no thought saying, What shall we eat? or,
(1 Corinthians 10:13) What shall we drink? or, Wherewithal shall we be
clothed (Matthew 6:31)
275. And it came to pass that the judge stood before
them, and said: Why do ye not answer the words 288. poor in heart (Alma 32:4)
of this people? Know ye not that I have power to poor in spirit (Matthew 5:3)
deliver you up unto the flames (Alma 14:19)
289. if ye have faith ye hope for things which are not
And went again into the judgment hall, and saith
seen (Alma 32:21)
unto Jesus. Whence art thou? . . . Speakest thou not
unto me? knowest thou not that I have power to Now faith is the substance of things hoped for, the
crucify thee (John 19:9-10) evidence of things not seen (Hebrews 11:1)
276. Whether he be the Great Spirit or a man, we know
not; but this much we do know (Alma 18:3)
Whether he be a sinner or no, I know not: one thing
I know (John 9:25)

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290. springing up unto everlasting life (Alma 32:41) 304. God, I thank thee that we are better than our
springing up into everlasting life (John 4:14) brethren (Alma 38:14)
God, I thank thee, that I am not as other men
291. will become a tree, springing up in you unto (Luke 18:11)
everlasting life (Alma 33:23)
shall be in him a well of water springing up into 305. the lusts of your eyes (Alma 39:9)
everlasting life (John 4:14) the lust of the eyes (1 John 2:16)
292. it shall be all fulfilled, every jot and tittle, and none 306. I unfold unto you a mystery (Alma 40:3)
shall have passed away (Alma 34:13) I shew you a mystery (1 Corinthians 15.51)
one jot or one tittle shall in no wise pass from the
law, till all be fulfilled (Matthew 5:18) 307. shall be cast out into outer darkness; there shall
be weeping, and wailing, and gnashing of teeth
293. against the devil, who is an enemy to all (Alma 40:13)
righteousness (Alma 34:23) shall be cast out into outer darkness: there shall he
child of the devil, thou enemy of all righteousness weeping and gnashing of teeth (Matthew 8:12)
(Acts 13:10)
308. state of awful, fearful looking for the fiery
294. cast out, . . . and is trodden under foot of men indignation of the wrath of God (Alma 40:14)
(Alma 34:29) a certain fearful looking for of judgment and fiery
cast out, and to be trodden under foot of men indignation, which shall devour the adversaries
(Matthew 5:13) (Hebrews 10:27)
295. behold now is the time and the day of your 309. restoration of those things of which has been
salvation (Alma 34:31) spoken by the mouths of the prophets (Alma 40:22)
behold, now is the accepted time; behold, now is restitution of all things, which God hath spoken by
the day of salvation (2 Corinthians 6:2) the mouth of all his holy prophets (Acts 3:21)
296. workout your salvation with fear (Alma 34:37) 310. then shall the righteous shine forth in the kingdom
work out your own salvation with fear of God (Alma 40:25)
(Philippians 2:12) Then shall the righteous shine forth as the sun in
the kingdom of their Father (Matthew 13:43)
297. worship God, . . . in spirit and in truth (Alma 34:38)
worship him . . . in spirit and in truth (John 4:24) 311. mortality raised to immortality, corruption to
incorruption (Alma 41:4)
298. and learn of me; for I (Alma 36:3) mortal must put on immortality. . . . corruptible shall
and learn of me; for I (Matthew 11:29) have put on incorruption (1 Corinthians 15:53-54)
299. Jesus, thou Son of God, have mercy on me 312. are in the gall of bitterness and in the bonds of
(Alma 36:18) iniquity (Alma 41:11)
Jesus, thou son of David, have mercy on me art in the gall of bitterness, and in the bond of
(Mark 10:47) iniquity (Acts 8:23)
300. meek and lowly in heart; for such shall find rest to 313. without God in the world (Alma 41:11)
their souls (Alma 37:34) without God in the world (Ephesians 2:12)
meek and lowly in heart: and ye shall find rest unto
your souls (Matthew 11:29) 314. it was appointed unto man to die (Alma 42:6)
it is appointed unto men once to die (Hebrews 9:27)
301. no other way or means whereby man can be saved,
only in and through Christ (Alma 38:9) 315. whosoever will come may come and partake of the
none other name under heaven given among men, waters of life freely (Alma 42:27)
whereby we must be saved (Acts 4:12) whosoever will, let him take the water of life freely
(Revelation 22:17)
302. he is . . . the light of the world (Alma 38:9)
I am the light of the world (John 8:12) 316. according to their faith it was done unto them
(Alma 57:21)
303. Do not pray as the Zoramites do, . . . they pray to According to your faith be it unto you (Matthew 9:29)
be heard of men (Alma 38:13)
thou shalt not be as the hypocrites are: for they love
to pray . . . that they may be seen of men (Matthew 6:5)

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317. stand fast in that liberty wherewith God has made 330. pondering in his heart (Helaman 10:3)
them free (Alma 58:40) pondered them in her heart (Luke 2:19)
Stand fast therefore in the liberty wherewith Christ
hash made us free (Galatians 5:1) 331. Blessed art thou (Helaman 10:4)
Blessed art thou (Luke 1:42)
318. the inward vessel shall be cleansed first, and then
shall the outer vessel be cleansed also (Alma 60:23) 332. be done unto thee according to thy word
cleanse first that which is within the cup and platter, (Helaman 10:5)
that the outside of them may be clean also be it unto me according so thy word (Luke 1:38)
(Matthew 23:26)
333. whatsoever ye shall seal on earth shall be sealed in
319. lay up for yourselves a treasure in heaven heaven; and whatsoever ye shall loose on earth
(Helaman 5:8) shall be loosed in heaven (Helaman 10:7)
lay up for yourselves treasures in heaven whatsoever thou shalt bind on earth shall be bound
(Matthew 6:20) in heaven: and whatsoever thou shalt loose on earth
shall be loosed in heaven (Matthew 16:19)
320. fadeth not away (Helaman 5:8)
fadeth not away (1 Peter 1:4) 334. ye shall say unto this mountain, Be thou cast down
and become smooth (Helaman 10:9)
321. from the foundation of the world (Helaman 5:47) ye shall say unto this mountain, Remove hence to
from the foundation of the world (Revelation 13:8) yonder place (Matthew 17:20)
322. it shall be better for the Lamanites than for you 335. They that have done good shall have everlasting
(Helaman 8:23) life; and they that have done evil shall have
it shall be more tolerable for the land of Sodom and everlasting damnation (Helaman 12:26)
Go-morrha . . . than for that city (Matthew 10:15) they that have done good, unto the resurrection of
life; and they that have done evil, unto the resurrection
323. except ye repent ye shall perish (Helaman 8:28) of damnation (John 5:29)
except ye repent, ye shall . . . perish (Luke 13:5)
336. he testifieth that your deeds are evil
324. And as he lifted up the brazen serpent in the (Helaman 13:26)
wilderness, even so shall he be lifted up who I testify of it, that the works thereof are evil
should come (Helaman 8:14) (John 7:7)
And as Moses lifted up the serpent in the
wilderness, even so must the Son of man be lifted 337. darkness rather than light (Helaman 13:29)
up (John 3:14) darkness rather than light (John 3:19)
325. Abraham saw of his coming, and was filled with 338. graves shall be opened, and shall yield up many
gladness and did rejoice (Helaman 8:17) of their dead; and many saints shall appear unto
Abraham rejoiced to see my day: and he saw it, and many (Helaman 14:25)
was glad (John 8:56) graves were opened; and many bodies of the saints
which slept arose, . . . and appeared unto many
326. laying up for yourselves treasures in heaven, where (Matthew 27:52-53)
nothing doth corrupt (Helaman 9:25)
lay up for yourselves treasures in heaven, where 339. he chastened them because he loveth them
neither moth nor rust doth corrupt (Matthew 6:20) (Helaman 15:3)
whom the Lord loveth he chasteneth (Hebrews 12:5)
327. heaping up for yourselves wrath against the day of
judgment (Helaman 8:25) 340. angels did appear unto men, wise men, and did
treasurest up unto thyself wrath against the day of declare unto them glad tidings of great joy
wrath and revelation of the righteous judgment (Helaman 16:14)
(Romans 2:5) the angel said . . . behold, I bring you good tidings
of great joy (Luke 2:10)
328. O ye fools, ye uncircumcised of heart
(Helaman 9:21) 341. I come unto my own (3 Nephi 1:14)
O fools, and slow of heart (Luke 24:25) He came unto his own (John 1:11)
329. how long the Lord your God will suffer you 342. the dog to his vomit, or like the sow to her
(Helaman 9:21) wallowing in the mire (3 Nephi 7:8)
how long shall I suffer you (Mark 9:19) The dog is turned to his own vomit again; and the
sow that was washed to her wallowing in the mire
(2 Peter 2:22)

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Part Two 349. whether they were in the body or out of the body,
they could not tell (3 Nephi 28:15)
The verses or parts of verses from the Book of whether in the body, or out of the body, I cannot
Mormon which follow were supposed to have been tell (2 Corinthians 12:3)
written between 34 A.D. and 421 A.D. 350. sorrowing was not unto repentance (Mormon 2:13)
In 34 A.D. Jesus was supposed to have appeared to
sorrow worketh repentance (2 Corinthians 7:10)
the Nephites and given them the Sermon on the Mount
(see 3 Nephi, chapters 12-14). Since it is possible that 351. the elements shall melt with fervent heat
Jesus could have given the same sermon to the Nephites (Mormon 9:2)
we will not bother to list these verses. There are many the elements shall melt with fervent heat (2 Peter 3:10)
other verses which Jesus was supposed to have given 352. God is the same yesterday, today, and forever
to the Nephites which are parallel to verses found in (Mormon 9:9)
the four Gospels. Except for a parallel between John Jesus Christ the same yesterday, and to day, and for
1:11-12 (see parallel number 343) we will not list these ever (Hebrews 13:8)
quotations. 353. no variableness neither shadow of changing
In 3 Nephi 20:23-26 there is a very important (Mormon 9:9)
quotation from the Book of Acts, but we will not deal no variableness, neither shadow of turning
with this until after we have completed the list of (James 1:17)
parallels. 354. they shall come forth, both small and great, and all
shall stand before his bar (Mormon 9:13)
343. I came unto my own, and my own received me not. And I saw the dead, small and great, stand before
. . . as many as have received me, to them have I God (Revelation 20:12)
given to become the sons of God; and even so will
I to as many as shall believe on my name 355. he that is filthy shall be filthy still; and he that is
(3 Nephi 9:16-17) righteous shall be righteous still (Mormon 9:14)
He came unto his own, and his own received him he which is filthy, let him be filthy still: and he that
not. . . . as many as received him, to them gave is righteous, let him be righteous still
he power to become the sons of God, even to them (Revelation 22:11)
that believe on his name (John 1:11-12)
356. work out your own salvation with fear and
344. Old things are done away, and all things have trembling (Mormon 9:27)
become new (3 Nephi 12:47) work out your own salvation with fear and
old things are passed away: behold, all things are trembling (Philippians 2:12)
become new (2 Corinthians 5:17)
357. that ye may consume it on your lusts
345. For whoso eateth and drinketh my flesh and blood (Mormon 9:28)
unworthily eateth and drinketh damnation to his that ye may consume it upon your lusts (James 4:3)
soul (3 Nephi 18:29)
358. a better world (Ether 12:4)
For he that eateth and drinketh unworthily, eateth and
drinketh damnation to himself (1 Corinthians 11:29) a better country (Hebrews 11:16)
346. the elements should melt with fervent heat, and the 359. an anchor to the souls of men, which would make
earth (3 Nephi 26:3) them sure and steadfast (Ether 12:4)
the elements shall melt with fervent heat, the earth an anchor of the soul, both sure and stedfast
(2 Peter 3:10) (Hebrews 6:19)
347. and heard unspeakable things, which are not lawful 360. always abounding in good works (Ether 12:4)
to be written (3 Nephi 26:18) always abounding in the work (1 Corinthians 15:58)
and heard unspeakable words, which it is not 361. faith is things which are hoped for and not seen
lawful for a man to utter (2 Corinthians 12:4) (Ether 12:6 )
348. caught up into heaven, and saw and heard faith is the substance of things hoped for, the
unspeakable things. And it was forbidden them that evidence of things not seen (Hebrews 11:1)
they should utter (3 Nephi 28;13-14)
caught up to the third heaven. . . . and heard
unspeakable words, which it is not lawful for a man
to utter (2 Corinthians 12:2 and 4)

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362. partakers of the heavenly gift (Ether 12:8) 375. if ye have not charity, ye are nothing (Moroni 7:46)
partakers of the heavenly calling (Hebrews 3:1) and have not charity, I am nothing (1 Corinthians 13:2)
363. by faith was the law of Moses (Ether 12:11) 376. charity never faileth (Moroni 7:46)
By faith, Moses (Hebrews 11:24) Charity never faileth (1 Corinthians 13:8)
364. a more excellent way (Ether 12:11) 377. things must fail (Moroni 7:46)
a more excellent way (1 Corinthians 12:31) they shall fail (1 Corinthians 13:8)
365. it was the faith of Alma and Amulet that caused the 378. that when he shall appear we shall be like him, for
prison to tumble (Ether 12:13) we shall see him as he is (Moroni 7:48)
By faith the walls of Jericho fell down that when he shall appear, we shall be like him; for
(Hebrews 11:30) we shall see him as he is (1 John 3:2)
366. by faith that the three disciples obtained a promise 379. that we may have this hope; that we may be
that they should not taste of death (Ether 12:17) purified even as he is pure (Moroni 7:48)
By faith Enoch was translated that he should not that hath this hope in him purifieth himself, even as
see death (Hebrews 11:5) he is pure (1 John 3:3)
367. by faith . . . obtained the promise (Ether 12:22) 380. the name of his Holy Child, Jesus (Moroni 8:3)
through faith . . . obtained promises (Hebrews 11:33) the name of thy holy child Jesus (Acts 4:30)
368. the Lord spake unto me, saying: . . . my grace is 381. the enemy of all righteousness (Moroni 9:6)
sufficient for the meek, that they shall take no thou enemy of all righteousness (Acts 13:10)
advantage of your weakness (Ether 12:26)
he said unto me, My grace is sufficient for thee: 382. whatsoever thing is good is just (Moroni 10:6)
for my strength is made perfect in weakness whatsoever things are of good report (Philippians 4:8)
(2 Corinthians 12:9)
383. the same today and tomorrow, and forever
369. I make weak things become strong (Ether 12:27) (Moroni 10:7)
for when I am weak, then am I strong. the same yesterday, and to day, and for ever
(2 Corinthians 12:10) (Hebrews 13:8)
370. faith, hope and charity (Ether 12:28) 384. the gifts of God, . . . are many; and they come from
faith, hope, charity (1 Corinthians 13:13) the same God (Moroni 10:8)
371. old have passed away, and all things have become there are diversities of gifts, but the same Spirit
new (Ether 13:9) (1 Corinthians 12:4)
old things are passed away; behold, all things are 385. there are different ways that these gifts are
become new (2 Corinthians 5:17) administered (Moroni 10:8)
372. better things of you (Moroni 7:39) there are differences of administrations
(1 Corinthians 12:5)
better things of you (Hebrews 6:9)
386. but it is the same God who worketh all in all
373. have not charity he is nothing (Moroni 7:44) (Moroni 10:8)
have not charity, it profiteth me nothing but it is the same God which worketh all in all
(1 Corinthians 13:3) (1 Corinthians 12:6)
374. charity suffereth long, and is kind, and envieth not, 387. the manifestations of the Spirit of God unto men,
. . . is not puffed up, . . . seeketh not her own, is to profit them (Moroni 10:8)
not easily provoked, thinketh no evil, and rejoiceth
not in iniquity but rejoiceth in the truth, beareth the manifestation of the Spirit is given to every
all things, hopeth all things, endureth all things man to profit withal (1 Corinthians 12:7)
(Moroni 7:45) 388. For behold, to one is given by the Spirit of God,
Charity suffereth long, and is kind; charity envieth that he may teach the word of wisdom (Moroni 10:9)
not; . . . is not puffed up, . . . seeketh not her own, For to one is given by the Spirit the word of
is not easily provoked, thinketh no evil; Rejoiceth wisdom (1 Corinthians 12:8)
not in iniquity, but rejoiceth in the truth; Beareth
all things, . . . hopeth all things, endureth all things
(1 Corinthians 13:4-7)

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389. to another, that he may teach the word of According to the Book of Mormon, Christ appeared
knowledge by the same Spirit (Moroni 10:10) to the Nephites after his crucifixion and told them he was
to another the word of knowledge by the same going to quote the words of Moses. The words which
Spirit (1 Corinthians 12:8) Christ should have quoted are found in Deuteronomy
390. to another, exceeding great faith (Moroni 10:11) 18:15, 18, and 19:
To another faith (1 Corinthians 12:9) The Lord thy God will raise up unto thee a Prophet
391. to another, the gifts of healing by the same Spirit from the midst of thee, of the brethren, like unto me;
(Moroni 10:11) unto him ye shall hearken; . . .
I will raise them up a Prophet from among their
to another the gifts of healing by the same Spirit brethren, like unto thee, and will put my words in his
(1 Corinthians 12:9) mouth; and he shall speak unto them all that I shall
392. to another, that he may work mighty miracles command him.
(Moroni 10:12) And it shall come to pass, that whosoever will not
hearken unto my words which he shall speak in my
To another the working of miracles name, I will require it of him.
(1 Corinthians 12:10)
393. to another, that he may prophesy (Moroni 10:13) Instead of quoting these words from Deuteronomy,
however, he quoted from Peter’s paraphrase of Moses’
to another prophecy (1 Corinthians 12:10)
words found in Acts 3:22-26. Verses 24-26 are quoted
394. to another, the beholding of angels and ministering which are not part of Moses’ prophecy in Deuteronomy.
spirits (Moroni 10:14) Below is a comparison between Peter’s paraphrase of
to another discerning of spirits (1 Corinthians 12:19) Moses’ words and the words Christ was supposed to
395. to another, all kinds of tongues (Moroni 10:15) have quoted to the Nephites:
to another divers kinds of tongues 3 NEPHI 20:23-26
(1 Corinthians 12:10) Behold, I am he of whom Moses spake, saying:
396. to another, the interpretation of languages and of A prophet shall the Lord your God raise up unto you
divers kinds of tongues (Moroni 10:16) of your brethren, like unto me; him shall ye hear in all
things whatsoever he shall say unto you. And it shall
to another the interpretation of tongues come to pass that every soul who will not hear that
(1 Corinthians 12:10) prophet shall be cut off from among the people.
Verily I say unto you, yea, and all the prophets
397. all these gifts come by the Spirit of Christ; and
from Samuel and those that follow after, as many as
they come unto every man severally, according as
have spoken, have testified of me.
he will (Moroni 10:17) And behold, ye are the children of the prophets; and
all these worketh that one and the selfsame Spirit, ye are of the house of Israel; and ye are of the covenant
dividing to every man severally as he will which the Father made with your fathers, saying unto
(1 Corinthians 12:11) Abraham: And in thy seed shall all the kindreds of the
earth be blessed.
398. every good gift cometh of Christ The Father having raised me up unto you first, and
(Moroni 10:18) sent me to bless you in turning away every one of you
Every good gift . . . cometh down from the Father from his iniquities; . . .
(James 1:17)
ACTS 3:22-26
399. the same yesterday, today, and forever For Moses truly said unto the fathers, A prophet
(Moroni 10:19) shall the Lord your God raise up unto you of your
the same yesterday, and to day, and for ever brethren, like unto me; him shall ye hear in all things
(Hebrews 13:8) whatsoever he shall say unto you.
And it shall come to pass, that every soul, which
400. the Eternal Judge of both quick and dead will not hear that prophet, shall be destroyed from
(Moroni 10:34) among the people.
the Judge of quick and dead (Acts 10:42) Yea, and all the prophets from Samuel and those
that follow after, as many as have spoken, have wise
fortold of these days.
The Dilemma Ye are the children of the prophets, and of the
covenant which God made with our fathers, saying
Besides the 400 parallels listed here we have unto Abraham, And in thy seed shall all the kindred of
previously shown many others which we feel are the earth be blessed.
important. We have also indicated that there are other Unto you first God, having raised up his Son Jesus,
parallels which we have not listed. sent him to bless you, in turning away every one of you
from his iniquities.

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 It would almost appear that Christ was reading from he gave the same sermon on faith, hope, and charity.
the book of Acts, even though it was not yet written. George Mormon had access to that sermon just as Paul did and
used it as he pleased. He was unaware that Paul had used
B. Arbaugh made the following statement concerning this:
the sermon on the other continent at an earlier time. We
“Christ” in Book of Mormon cannot accuse the Prophet Joseph Smith of being stupid,
Quotes Material Not Yet Written whatever else we may accuse him of. He told the truth
Christ quotes to the Indians the following statement and made an interesting contribution to our knowledge of
supposedly made by Moses. Actually, these are not Moses’ Paul and his famous sermon. (Book of Mormon Institute,
words, but a paraphrase of them made by Peter. . . . December 1959, Extension Publications, Brigham Young
Simon Peter here paraphrases and condenses University, 1964 edition, page 8)
Moses’ lengthy statement in Deuteronomy 18:15-19.
The wording is quite different from that in Deuteronomy, Dr. Sperry also stated:
but the writers of the Book of Mormon failed to check
on the original statement and assumed that Peter’s Chapters seven and ten of the Book of Moroni contain
report of it was a verbatim quotation. Therefore the teachings which so closely parallel passages in 1 Corinthians
Book of Mormon quotes Acts. (Gods, Sex, and Saints, 12, 13 that they constitute a literary problem. . . .
by George B. Arbaugh, page 36) That there is more than a casual connection between
these two scriptures is apparent to everyone. To be sure,
It is interesting to note that Nephi—who was supposed there are great differences between the two texts, but great
to have written between 600 and 545 B.C.—also quoted this likenesses also exist. It is but natural that critics of the Book
of Mormon should call our attention to these facts, and
portion of the Book of Acts (see parallel number 82). For
explain them by saying that Joseph Smith simply “lifted”
other instances where the author of the Book of Mormon the ideas from the New Testament and used them to suit
followed the New Testament wording of texts that are himself. The concept that Moroni, living on this continent
also found in the Old Testament see parallels 81 and 241. about A.D. 420 (Moroni 10:1), and far removed from
Wesley M. Jones made these statements concerning copies of the New Testament, would have access to Paul’s
Joseph Smith and the Book of Mormon: writings seems unworthy of their serious consideration.
That there is a problem we grant readily enough,
He admired St. Paul and seems to have taken him and we shall attempt a reasonable explanation of it. . . .
as a pattern—sometimes identifying himself with that We cannot, of course, force men to believe anything,
master. . . . whether fact or fancy. But we can point to the strong,
Joseph’s greatest urge was to write scripture and possibility that Paul was NOT the exclusive author of
like the school-boy who placed pebbles in his mouth to the ideas contained in 1 Corinthians 12:4-11 concerning
become an orator, he would use gems instead! And what spiritual gifts. Isn’t it reasonable to believe that the great
gems! The best he could find in the Bible—the exalted apostle adapted an important body of teachings common
allegorical phrases of Isaiah and the mystical phrases to the early Christian Church to suit his needs in dealing
of Paul. Whatever he dished up, whether sayings of with the Corinthians? It would seem to the writer that
Moses or instructions to the Saints, contained generous Jesus was far more likely to have been the original author
helpings of both. . . . of the doctrines concerning spiritual gifts than was Paul.
Joseph with all his cunning overlooked something According to this view the latter simply drew on the
most damaging of all. Here is Joseph plagiarizing a teachings of Jesus in much the same way that Moroni
sermon of Paul. His puppet, Moroni, lives on a distant did. Paul and Moroni were expositors and teachers of a
continent, 4000 miles from Paul with no communication, gospel common to both. Moroni, like Paul, might well
yet they use the same words! (Joseph Smith: Scripture- have said, “Be ye followers of me, even as I also am of
Maker, by Wesley M. Jones, Oakland, California, 1966, Christ.” (1 Cor. 11:1.) It should be emphasized that we
pages 1, 2 and 4) are attempting here to give only a reasonable answer
to the problem raised; absolute proof is wanting.
Mormon writers find it difficult to answer this We cannot prove beyond doubt that Jesus preached a
problem. Sidney B. Sperry, of the Brigham Young sermon on spiritual gifts either to the Nephites or to His
University, makes this statement: Palestinian followers, records of which could be drawn
on by Moroni and Paul. However, it is very attractive
Critics will say that Mormon’s words were simply and reasonable presumption that he did. . . .
hi-jacked by Joseph Smith from Paul’s words in the New Now let us turn to the literary problem raised by
Testament. It is true that the text in verse 45 is almost the presence of extracts from 1 Corinthians 13 in Moroni
word for word the same as its parallel in 1 Corinthians. 7:46-47. Nearly all of Chapter 7 in the Book of Moroni
Now I am going to speak as a higher critic. I do not is presented as a sermon by Moroni’s father, Mormon, as
believe that Paul was the original author of the words he taught in a synagogue. The sermon deals with faith,
in question. I think that the original author was the Savior. hope, and charity. Most persons, we are sure, would
Paul had access to them and used our Lord’s words to be willing to admit that the bulk of it is as original as
suit himself when writing to the Corinthians. In his time one could reasonably expect of a preacher dealing with
he would not be accused of plagiarism. When our Lord a familiar subject. However, verses 45 and 46 parallel
came to this continent as a resurrected, glorified person, 1 Corinthians 13:4-8 so closely in some respects that they

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 The Case Against Mormonism - Vol. 2

Isaiah 42:1 - “my soul delighteth”

Luke 2:19 - “pondered them in her
heart” 1 John 1:3 - “which we have seen
and heard”

Revelation 15:3 - “Great and

marvelous are thy works”
Romans 7:24 - “O wretched man
that I am!” Romans 9:2 - “sorrow in my heart”

Psalm 31:10 - “grief . . . because

of mine iniquity”
Hebrews 12:1 - “compassed about”

Hebrews 12:1 - “and the sin which

doth so easily beset us”

2 Timothy 1:12 - “I know whom I

have believed”

Isaiah 51:10 - “the waters of the

great deep”
Job 33:21 - “his flesh is consumed”

Psalm 40:1 - “heard my cry”

Job 33:15 - “vision of the night”

Acts 13:46 - “waxed bold”

Matthew 4:11 - “angels came down

and ministered unto him”
Revelation 21:10 - “he carried me
away in the spirit” Matthew 4:8 - “exceeding high
mountain”

Job 14:10 - “wasteth away”

The next two pages show a psalm which was supposed to have been written by Nephi between 588 and 570 B.C.
In the Commentary on the Book of Mormon, Vol. 1, page 264, it is called “a remarkable piece of poetry.” Actually
this psalm is filled with quotations from both the Old and New Testaments. We have tried to show some of the
similarities at the side of the printed text. The author of the psalm was obviously familiar with the King James
Version of the Bible. This psalm is found in 2 Nephi 4:16-35.

104a
Psalm 143:12 - “afflict my soul” Ephesians 4:27 - “Neither give place
to the devil”

Psalm 52:9 - “I will praise thee for ever”

Psalm 9:2 - “rejoice in thee”
Psalm 89:26 - “my God and the
rock of my salvation”
Psalm 49:15 - “redeem my soul”
Psalm 31:15 - “deliver me from the
hand of mine enemies”

Matthew 16:18 - “gates of hell”

Psalm 34:18 - “broken heart . . .

a contrite spirit”
Psalm 117:19 - “the gates of
righteousness”
Isaiah 2:3 - “walk in his paths”

Isaiah 61:10 - “the robe of

righteousness”
1 Corinthians 10:13 - “make a way
to escape”
Matthew 3:3 - “make his paths
straight” Romans 14:13 - “a stumbling block . . .
in his brother’s way”
Hosea 2:6 - “hedge up thy way”

Psalm 31:14 - “I trusted in thee, O Lord”

Psalm 56:3 - “I will trust in thee”

Jeremiah 17:5 - “Cursed be the

man that trusteth in man, and
maketh flesh his arm”

James 1:5 - “ask of God, that giveth to

all men liberally”

James 4:3 - “ye ask amiss” Psalm 143:8 - “I will lift up my soul unto
thee”
Psalm 4:1 - “O God of my
righteousness”

Genesis 21:33 - “everlasting God”

This psalm, found in 2 Nephi 4:16-35, is filled with quotations from both the Old and New
Testaments. We have tried to show some of the similarities at the side of the printed text.

104b
 must be accounted for . . . many phrases are word for terms as he could command for what he desired to say,
word the same as in the King James version. Here the and Bible language appears to have come readily to him.
author frankly admits the possibility that Joseph Smith There seems only one other explanation for this
used the familiar version as he translated Mormon’s phenomenon. It is that the Nephite prophets in their
words; whenever the two versions differed substantially own teaching and preaching and writing, employed the
he inserted the Nephite reading. And, again, we point to very same terms used by Bible leaders for whatever
the probability that Paul and a Nephite prophet had access reason, and quite independently of them. The likeness
to a common body of teaching. Christ was the original of the two texts in many places is too striking, it seems
author of the great teachings on faith and charity; Mormon to me, to be accidental, whatever the real reason is.
and the great apostle to the Gentiles simply adapted the (The Contents, Structure and Authorship of the Book
teachings of our Lord common to the Nephites and Jews of Mormon, Salt Lake City, 1954, pages 4-5)
as seemed good to them. Many sincere persons may be
We feel that neither Dr. Sperry or Mr. Washburn
shocked at the suggestion that Paul was not the author of
the great ideas underlying 1 Corinthians 13. The writer have given a satisfactory explanation as to why so much
recognizes that Paul may be credited with a certain of the New Testament appears in the Book of Mormon.
originality in presenting them but believes that much, Dr. Sperry’s explanation seems to be wishful thinking,
even of the exact phraseology, is due to our Lord who for he admits that “absolute proof is wanting.” The only
taught the same great doctrines in America and Palestine. reasonable explanation, we feel, is that the author of
. . . Christianity was in the world from the beginning. the Book of Mormon had the King James Version of
Consequently, many of the teachings of inspired men
were bound to be similar to those of Christ in the New the Bible. And since this version did not appear until
Testament. Certain early scriptures containing Christian 1611 A.D., the Book of Mormon could NOT have
teachings were apparently available to Paul which we been written prior to that time. The Book of Mormon,
do not at present have. . . . therefore, is a modern composition, not a “record of
We emphasize here the fact that different prophets ancient religious history.” M. T. Lamb made these
may have somewhat similar inspiration in dealing
observations concerning this matter:
with a given subject. This inspiration may be expressed
in very similar language. In considering the Book of Well, now, reader, the Book of Mormon has this
Mormon we have to take the translator into account. very serious objection to its divinity: It is not original
When the prophet Joseph Smith came to a passage enough to have come from God. It is made up largely
which contained statements which reminded him of of borrowed material. Outside of the mere frame-
similar ones in the New Testament, he was doubtless work of the book, its thread of history, the filling in
influenced by their wording and used them whenever is largely borrowed. We mean the religious part of the
it was possible to do so. (The Problems of the Book of book; its sermons, exhortations and addresses are either
Mormon, Salt Lake City, 1964, pages 113-118, 120-121) repetitions of the exact language of the Bible, or they
are constructed as gospel sermons of the present day
On pages 206-207 of the same book, Dr. Sperry states: are constructed, filled in with a large amount of Bible
phraseology, Bible allusions, illustrations, etc.
It is true that the Book of Mormon does contain many For instance, we find that the Lord Jesus, when he
verses of scripture, other than those in Isaiah, which first appeared to the Nephites, as recorded on pp. 455-
agree verbatim with their parallels in the King James 464, after saying a few words (more than one-half of
Version. . . . which are selections from His various words as recorded
Budvarson claims that “at least twenty-seven in the four Gospels), began to repeat the sermon on the
thousand words from the King James translation of Mount, as recorded by Matthew in the 5th, 6th and 7th
the Bible are contained in the Book of Mormon.” Our chapters, and repeated the entire sermon word for word.
own estimate is about seventeen thousand words, an Then followed this, with about as much more material
estimate we think is much more accurate. filled in constantly with short phrases or whole sentences
taken from other portions of the Bible. When He came
The Mormon writer J. N. Washburn made those statements
back the second time and addressed them at some length,
concerning this problem: he quotes verbatim nearly two whole chapters from the
Book of Isaiah, and closes up his speech with a repetition
One thing appears to be beyond doubt: Joseph knew
of the two last chapters of the Book of Malachi.
his Bible. All the way through the Book of Mormon (true
seemingly less in the Book of Ether than elsewhere) are In the second Book of Nephi, beginning with p. 78
words and expressions that could hardly have come (N. Ed., 87), the author quotes from Isaiah, the prophet, and
from any other source. (This has no reference at all fills up sixteen pages, . . . and occasional selections from
to the hundreds of quotations from Isaiah, Malachi, the other prophets, are thus incorporated into the Book
Matthew, and other writers of Holy Writ. It means rather of Mormon, with the major portion of Christ’s words as
that the language of the Book of Mormon is frequently found in the four evangelists, and a generous sprinkling
Bible language, sometimes almost word for word, from all the epistles and the Book of Revelation. (The
and often exactly the same.) One explanation for this Golden Bible, or, The Book of Mormon, Is It From God?
is that in the process of translation Joseph used such by Rev. M. T. Lamb, New York, 1887, pages 186-188)

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 The Case Against Mormonism - Vol. 2

On page 213 of the same book we find the following: Alpha And Omega
Reader, What must be the moral make up of the Perhaps one of the most serious mistakes made by
author of such a book as this? Borrowing every one of the author of the Book of Mormon was that of having
its good things from the Bible, and then lifting itself up
Jesus quote part of Revelation 21:6 to the Nephites.
above the Bible. Like a robber who enters by stealth the
house of a great prince, and, after donning the prince’s Below is a comparison of the way the words appear in
clothing, and appropriating his gold and his diamonds, the book of Revelation and the way they are found in
immediately attempts to pass himself off as a veritable the Book of Mormon.
prince—a brother of the robbed man, forsooth! A
brother, too, of richer blood and nobler mien and more 3 NEPHI 9:18 — I am the light and the life of the world,
costly treasures, and deserving higher consideration I am Alpha and Omega, the beginning and the end.
than the victim he has plundered!
REVELATION 21:6 — And he said unto me, It is done.
I am Alpha and Omega, the beginning and the end.
On page 239 we find this statement:
But why need we specify words, single words, The words “Alpha” and “Omega” are the first and last
or now and then an isolated passage, when there are letters of the Greek alphabet. The Mormon writer Bruce R.
sentences by the thousand, and whole chapters, whose McConkie gives this definition of “Alpha and Omega”:
very presence in the Book of Mormon, in the form
in which they are found, settles the question of the These words, the first and last letters of the Greek
modern origin of the book beyond the possibility of alphabet, are used figuratively to teach the timelessness
dispute. Reference is had to all the quotations from the and eternal nature of our Lord’s existence, . . . (Mormon
Bible, embracing, as has already been shown, so large Doctrine, 1966 ed., page 31)
a part of the book. They are every one of them, with
scarcely an exception, made verbatim from our modern The Greek language was used throughout the
English version, the King James’ version of the Bible, Roman Empire at the time of Christ. Therefore, the New
made a little over 200 years ago. Testament was written in Greek and the words Alpha and
Omega were well understood. The Nephites, however,
M. T. Lamb also states: were supposed to have left Jerusalem 600 years before
As they proceed with their work of translating, the time of Christ, and therefore they could not have
behold there appears underneath an Egyptian character, been familiar with these words. If Jesus had told the
a passage from our Bible; and it is in the language of Nephites that he was “Alpha and Omega,” it would have
our King James’ version, precisely as it was translated had absolutely no meaning to them. When the author of
by the English bishops 200 years ago. the Book of Mormon took these words from the book of
Now that Bible passage appearing underneath
Revelation he evidently did not realize that they were
those Egyptian characters, is either a translation of
those characters, or it is not. If it is a translation made from the Greek language. On May 15, 1843, Joseph
under the authority and by the direction of an angel Smith wrote a letter in answer to the charge that he had
of God, then we are confronted with this wonderful used a Greek word in the Book of Mormon:
phenomenon, that the angel should translate exactly
as those English bishops, not varying in a single word, SIR:—Through the medium of your paper, I wish
although there are several thousand whole verses of to correct an error among men that profess to be learned,
this character, thus stamping, as you see, with heaven’s . . . The error I speak of, is the definition of the word
seal the work of those grand old bishops, proving that “Mormon.” It has been stated that this word was derived
they were infallible, absolutely so, never having made from the Greek word mormo. This is not the case. There
a single mistake, the angel agreeing with them in every was no Greek or Latin upon the plates from which
instance, even to the wording of their thoughts. I, through the grace of God, translated the Book of
But the scholarship of the world has over and over Mormon. (Times and Seasons, Vol. 4, page 194)
again declared that those men were not infallible; that
they did make a large number of mistakes; no very J. N. Washburn makes this statement concerning
serious ones it is true, nothing that changes any great the findings of another Mormon writer:
doctrine of the Bible; but, nevertheless, faults enough
The Book of Mormon, he finds, does not contain
to keep them humble, and show that they were only
any of the numerous words in the New Testament
human. (The Golden Bible, pages 243-244)
that are of Greek origin. (Contents, Structure, and
Authorship of the Book of Mormon, by J. N. Washburn,
Salt Lake City, 1954, page 161)

106
This statement is certainly untrue. As we have already Sperry, of the Brigham Young University, has done a
shown, the words Alpha and Omega are definitely of good deal of research on this problem. He feels that the
Greek origin. The Book of Mormon also contains the parallel between Shakespeare and the Book of Mormon
name Timothy (3 Nephi 19:4). Timothy is a Greek name may just be a coincidence, but he is willing to concede
and never appears in the Old Testament. In the same that Shakespeare’s words may have had some influence
verse that we find the name Timothy in the Book of on Joseph Smith when he translated the Book of Mormon:
Mormon we also find the name “Jonas.” Jonas is the New
Joseph Smith has been charged by many of his
Testament name for Jonah and is found in Matthew 12:39.
critics as being an impostor and an ignoramus, but
The appearance of Greek words in the Book of strange to say, some of them, . . . claim that he quotes
Mormon—especially the words Alpha and Omega— words of Shakespeare in a passage of the Book of
is another evidence that it is not an ancient record, but Mormon which we know is credited to Father Lehi.
rather a modern composition. And, indeed, it would seem a bit strange to learn that
Lehi could quote Will Shakespeare about 2140 years
From Shakespeare before the Bard of Avon was born!
. . . The Mormon people have no objections to
Since William Shakespeare was not born until scholars finding parallels to Shakespeare in the Book
of Mormon if such parallels are fairly used. We hold
1564, we would not expect the Book of Mormon to that Joseph Smith translated the Nephite text of the
quote from his words. Anti-Mormon writers, however, Book of Mormon and that he used the best vocabulary
feel that they have identified a quotation from his works at his command. If such a vocabulary demonstrated
in the Book of Mormon. This is a statement made by a knowledge of works of Shakespeare, so much the
Lehi almost 600 years before Christ (see 2 Nephi 1:14). better. But we suggest that it would be very difficult to
prove that Joseph Smith was familiar with the works of
Below is a comparison of the statement in the Book of
Shakespeare; . . . To be sure, like other young people of
Mormon with the words of Shakespeare. his time, he may have heard Shakespeare quoted at times
by different speakers coming into his community. . . .
2 NEPHI 1:14 — From whence no traveler can return;
In these lines, death, as with Father Lehi in the
...
Book of Mormon passage, is uppermost in the writer’s
SHAKESPEARE — . . . From whose bourn no traveller mind. Now, the question arises, was Shakespeare clearly
returns . . . (Hamlet, Act 3. Scene 1, as quoted in dependent upon Job for the essence of his thoughts here
Commentary on the Book of Mormon, Vol. 1, page 237) or upon some other source? . . .
If, now, it be conceded for argument’s sake that
The reader will note that three words are identical Shakespeare was dependent upon Job, the problem
and another word is almost the same. It would appear, arises as to whether Father Lehi was dependent upon
him also. Did the Brass Plates (as of 600 B.C.) upon
then, that the author of the Book of Mormon has which the Nephites depended for their knowledge of
plagiarized these words from Shakespeare. Mormon the Hebrew Scriptures contain the text of Job? If they
writers, however, have pointed out that the book of Job did, then it may be considered reasonable to assume
has two verses (Job 10:21 and 16:22) that are similar that President Roberts’ second explanation, which we
to the statement by Shakespeare. They claim that the have cited above, is substantially correct. But as we
Nephites would have had the words of Job on the brass have already pointed out, some Old Testament scholars
have held that the Book of Job was written late, that
plates, and that the book of Job was the source for both is, long after 600 B.C. If so, Lehi could not have been
Shakespeare and Lehi. While the words in Job are similar acquainted with Job’s writings. On the other hand, we
to both Shakespeare’s words and the words found in the hasten to point out that many Old Testament scholars
Book of Mormon, the quotation in the Book of Mormon have held that Job was written prior to 600 B.C. . . .
appears to be much closer to Shakespeare than it is to In fairness to critics, and in anticipation of future
Job. Both verses in Job contain the words “whence I discussions of the problem, we wish to call attention to
a particular word used in the quotations by both Lehi
shall not return.” Notice, however, that the words “no and Shakespeare. Let us quote it in the phrases in which
traveler” do not appear in these verses from Job, and that it occurs side by side.
there are only two words that are identical to the Book of Lehi—From whence no traveller can return.
Mormon reference—i.e., “whence” and “return.” Shakespeare—From whose bourn no traveller returns.
It is interesting to note that the Wayne Bookstore in The word we have in mind is “traveller.” It stands
Palmyra advertized in 1825 that they had the following out like a sore thumb as far as Lehi is concerned. . . .
We are led to the conclusion that the only word that
books for sale: “Shakespeare’s works, 10 vols. (Wayne Joseph Smith might have put into Lehi’s mouth from
Sentinel, January 26, 1825). It is very likely that Joseph Shakespeare, assuming he was exposed to the lines
Smith heard this quotation from Shakespeare’s writings from Hamlet, is “traveller.” (The Problems of the Book
before he wrote the Book of Mormon. Dr. Sidney B. of Mormon, by Sidney Sperry, pages 123, 124, 126-129)

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 The Case Against Mormonism - Vol. 2

The Mormon historian B. H. Roberts argued that that, “God himself shall come down among the children
the quotation in the Book of Mormon was not from of men” or be burned, he chose death in the same manner
Shakespeare, but he stated that even if Joseph Smith and with the same fortitude as did Fox’s martyrs. “And
when the flames began to scorch him, he cried unto
had used Shakespeare’s words to express the thought them, saying: ‘. . . O God receive my soul.’ . . . And
it would not reflect upon the divine authenticity of the they scourged his skin with faggots, yea, unto his death.”
Book of Mormon: Quite understandably the details of Abinadi’s death
do not run precisely parallel with any individual martyr as
When Joseph Smith came to this thought in Nephi, related by Fox, but rather, they are a combination of many.
the thought, mark you, he translated it into English, For example, Bishop Ridley’s last words were, “O Lord,
and being familiar with the book of Job, his translation receive my spirit”; Bishop Latimer’s were, “O Father
followed somewhat the phraseology of Job in our of heaven, receive my soul.” (History of the Martyrs,
English version. Shakespeare nowhere appears in all p. 334). The last words of the illustrious Archbishop
this, and if he did, if Joseph Smith had expressed this Cranmer, “Lord Jesus, receive my spirit” (p. 345) are
old Hebrew and Nephite thought in Shakespeare’s typical of a host of lesser martyrs. Again, the general use
exact phraseology instead of that of our English of faggots as fuel for the fires of execution as in Fox’s
version of Job, it would have been no valid objection book may be significant as used in the Book of Mormon
to the Book of Mormon, . . . (Defense of the Faith and parallel. (A Critical Study of Book of Mormon Sources,
the Saints, by B. H. Roberts, Vol. 1, page 367) by Wesley M. Jones, Detroit, Mich., 1964, page 13)
We cannot agree with the views expressed by B. H. Edward Stevenson related the following:
Roberts and Sidney Sperry. Our feelings on this subject
were well expressed in a letter printed in the Salt Lake I very well remember the Prophet on one occasion
Tribune on December 6, 1903: dining at our house, and recollect some of his conversation.
He was looking over a copy of the Book of Martyrs,
The only way, therefore, to lift Nephi out of this fatal which was in the house. In doing so he remarked, “Many
situation is for Elder Roberts to show that he had, in of those who suffered death at the fiery stake were honest,
addition to the Jewish Scriptures, a copy of our English true Christians according to the light they possessed, and
Bible with him back there in the wilderness 600 B.C., God will reward them according to their integrity, for it
or else a copy of Shakespeare. Or else let Mr. Roberts could not be required of them to live up to more light
agree with me according to the evidence, that Mr. Nephi than that which they possessed.” He requested to have the
was simply a very modern gentleman from New York or loan of the Book of Martyrs, which he said he would
Pennsylvania, having in his possession both the Bible return to us in Zion. He did return it at Far West, Missouri,
and Shakespeare, and then the difficulty is solved.
remarking as he did so, “I have seen those martyrs by aid
.....
. . . if Joseph Smith turned aside to quote from of the Urim and Thummim; God has a salvation for them.”
our English Bible, as Elder Roberts admits that he did, (The Juvenile Instructor, September 15, 1894 page 570)
then what was to prevent him from putting into the
Book of Mormon, when it suited him, quotations from This incident apparently occurred after the Book
other English books, from Shakespeare, from books of Mormon was printed, but it is possible that Joseph
on geography and history? . . . What prevented him Smith could have seen this book before. It is of interest
from putting in his own views? Undoubtedly, that is to note that the word “faggots” which is used in both
just what he did, for the book, gives abundant evidence the Book of Martyrs and the Book of Mormon does not
of being a modern compilation, and the evidence that
it is an ancient book utterly fails. The statement and appear in the Bible.
admission of Elder Roberts give us all the light we need
as to its modern origin and spurious character. (Salt Family Influence
Lake Tribune, December 6, 1903, as quoted in Defense
of the Faith and the Saints, Vol. 1, pages 347 and 351) Both Joseph Smith’s father and Nephi’s father (in
the Book of Mormon) are reported as having had many
Book of Martyrs dreams. Joseph Smith’s mother, Lucy Smith, tells several
dreams that her husband had in a book which was first
Wesley M. Jones felt that Fox’s Book of Martyrs may published in 1853. This book is entitled Biographical
have had some influence upon the Book of Mormon: Sketches of Joseph Smith the Prophet and His Progenitors
The important point is: did young Joseph have for many Generations, by Lucy Smith, Mother of the
access to the book during his formative years? There Prophet. One of the dreams of Joseph Smith’s father is
is considerable evidence that he did. The many recorded on pages 58-59 of this book. Lucy Smith stated
persecutions of “Christians” mentioned in the Book of that her husband had this dream in 1811.
Mormon, and, incidentally, a century or more before
the Christian Era, suggests an acquaintance with Fox’s In 1811, we moved from Royalton, Vermont, to the
work. A typical example is Abinadi, a preacher of Christ, town of Lebanon, New Hampshire. Soon after arriving
148 B. C. (an obvious anachronism, see p. 310), who here, my husband received another very singular vision,
was the first “martyr by fire” in the Book of Mormon. which I will relate: . . . (Biographical Sketches of Joseph
When ordered by the wicked king to retract his words, Smith, page 58)

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 Upon reading this dream one is struck by the similarity dream but expounds it in more detail. The following is a
between it and Lehi’s dream in the Book of Mormon. list of parallels between Joseph Smith’s father’s dream,
Lehi’s dream is recorded in chapter 8 of 1 Nephi, and as related in Biographical Sketches, and Lehi’s dream as
in chapter 11 of 1 Nephi his son, Nephi, has the same related and further expounded by his son Nephi:

LEHI’S DREAM JOSEPH SMITH’S FATHER’S DREAM

1. Both Joseph Smith’s father and Lehi state they were traveling.
And after I had traveled for the space of many hours . . . “I thought,” said he, “I was travelling. . . .” (page 38)
(1 Nephi 8:8)

2. Both dreams compare the field to a world.

. . . I saw in my dream, a dark and dreary wilderness. . . . “. . . I was traveling in an open, desolate field which appeared to be
I beheld a large and spacious field. (1 Nephi 8:4 and 9) very barren.” (page 58)

3. Both dreams compare the field to a world.

And I also beheld . . . a large and spacious field, as if it had “. . . an open, desolate field, . . . My guide . . . said, ‘This is the
been a world. (1 Nephi 8:20) desolate world: . . .’ ” (page 58)

4. Both Joseph Smith’s father and Lehi have a guide.

And it came to pass that I saw a man, and he bade me follow “My guide, who was by my side, . . .” (page 58)
him. (1 Nephi 8:5-6)

5. Both mention a broad road or roads.

. . . leadeth them away into broad roads, that they perish and “The road was so broad and barren. . . ‘Broad is the road, and wide
are lost. (1 Nephi 12:17) is the gate that leads to death . . .’ ” (page 58)

6. Both mention a narrow path.

And I also beheld a straight and narrow path, . . . (1 Nephi 8:20) “Traveling a short distance further, I came to a narrow path. This
path I entered, . . .” (page 58)

7. Both mention a stream of water.

. . . I beheld a river of water; . . . (1 Nephi 8:13) “. . . I beheld a beautiful stream of water . . .” (page 58)

8. Both mention something extending along the bank of the stream.

And I beheld a rod of iron, and it extended along the bank of “. . . but as far as my eyes could extend I could see a rope, running
the river . . . (1 Nephi 8:19) along the bank of it, . . .” (page 58)

9. Both mention a tree.

And it came to pass that I beheld a tree, . . . (1 Nephi 8:10) “. . . a tree, such as I had never seen before.” (page 58)

10. Both mention the beauty of the tree.

And I looked and beheld a tree; and it was like unto the tree “It was exceedingly handsome, insomuch that I looked upon it with
which my father had seen; and the beauty thereof was far wonder and admiration. Its beautiful branches . . .” (page 58)
beyond, yea, exceeding of all beauty; . . . (1 Nephi 11:8)

11. Both trees bore fruit.

. . . whose fruit was desirable to make one happy. (1 Nephi 8:10) “. . . it bore a kind of fruit, . . .” (page 58)

12. Both compared the whitness of the fruit with snow.

. . . the whitness thereof did exceed the whitness of the driven “. . . as white as snow or if possible, whiter. . . . the fruit which they
snow. (1 Nephi 11:8) contained, which was of dazzling whitness.” (page 58)
. . . the fruit thereof was white, to exceed all the whitness that
I had ever seen. (1 Nephi 8:11)

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LEHI’S DREAM JOSEPH SMITH’S FATHER’S DREAM

13. Both Joseph Smith’s father and Lehi ate of the fruit.
. . . I did go forth and partake of the fruit . . . (Nephi 8:11) “I drew near, and began to eat of it, . . .” (page 58)

14. Both found the fruit very delicious.

. . . it was most sweet, above all that I ever before tasted. “. . . and I found it delicious beyond description.” (page 58)
(1 Nephi 8:11)

15. Both wanted their families to partake of the fruit.

I began to be desirous that my family should partake of it “As I was eating, I said in my heart, ‘I cannot eat this alone. I must
also; . . . (1 Nephi 8:12) bring my wife and children, that they may partake with me.” (page 58)

16. Both families came and partook of the fruit.

. . . they did come unto me and partake of the fruit also. “. . . I went and brought my family, . . . and we all commencd eating
(1 Nephi 8:16) . . .” (page 58)

17. After eating the fruit both experienced great joy.

And as I partook of the fruit thereof it filled my soul with “We were exceedingly happy, insomuch that our joy could not easily
exceeding great joy; . . . (1 Nephi 8:12) be expressed.” (pages 58-59)

18. Both mention a spacious building.

And I also cast my eyes round about, and beheld, on the other “. . . I beheld a spacious building standing opposite the valley which
side of the river of water, a great and spacious building; . . . we were in, . . .” (page 59)
(1 Nephi 8:26)

19. Both indicate the building reached high into the air.
. . . it stood as it were in the air, high above the earth. “it appeared to reach to the very heavens.” (page 59)
(1 Nephi 8:26)

20. Both buildings were filled with people. “It was full of doors and windows, and they were all filled with
And it was filled with people, . . . (1 Nephi 8:27) people . . .” (page 59)

21. In both buildings the people were finely dressed.

. . . their manner of dress was exceeding fine; . . . (1 Nephi 8:27) “. . . who were finely dressed.” (page 59)

22. In both cases the people in the building pointed the finger of scorn at those partaking of the fruit.
. . . they did point the finger of scorn at me and those that were “When these people observed us . . . under the tree, they pointed the
partaking of the fruit also; . . . (1 Nephi 8:33) finger of scorn at us, . . .” (page 59)

23. Both state they ignored the people in the building.

. . . but we heeded them not. (1 Nephi 8:33) “But their contumely we utterly disregarded.” (page 59)

24. Both state the meaning of the fruit is the pure love of God.
Knowest thou the meaning of the tree which thy father saw? “I . . .inquired . . .the meaning of the fruit that was so delicious. He
And I answered him, saying: Yea, it is the love of God, told me it was the pure love of God, shed abroad in the hearts of all
which sheddeth itself abroad in the hearts of the children of those who love him . . .” (page 59)
men; . . . (1 Nephi 11:21-22)

25. Both state two members of the family aren’t present.

. . . I was desirous that Laman and Lemuel should come and “. . . look yonder, you have two more, and you must bring them
partake of the fruit also: . . . (1 Nephi 11:36) also.” (page 59)

26. Both mention the fall of the building. “. . . I asked my guide what was the meaning of the spacious building
. . . the great and spacious building . . . fell, and the fall thereof which I saw. He replied, ‘It is Babylon, it is Babylon, and it must
was exceeding great. (1 Nephi 11:36) fall.’ ” (page 59)

27. Both infer that pride was connected with the building or its inhabitants.
. . . the great and spacious building was the pride of the world; “The people in the doors and windows are the inhabitants thereof,
. . . (1 Nephi 11:36) who scorn and despise the Saints of God because of their humility.”
(page 59)

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 Dr. Hugh Nibley, of the Brigham Young University, wrongly dated such a particular event more badly than
admits that the two dreams are similar: may have happened here.)
In the previously quoted letter of Dr. Christensen of
It is interesting that Joseph Smith, Sr., had almost the BYU archaeology faculty he also gives his reaction
the same dream, according to his wife, who took to Hougey’s theory of the origin of Lehi’s vision (and
comfort in comparing the wanderings of her own family mentions another possible explanation of Joseph Smith,
with those of “Father Lehi.” (Lehi in the Desert and The Sr.’s, similar dream of the tree of life), as follows:
World of the Jaredites, page 49) “I have not had the opportunity to check on Mr.
Hougey’s assertions with regard to this matter, but
In a footnote on the same page Dr. Nibley states: even so, what he has done is not to explain the Stela
5 - Book of Mormon parallels but merely to divert the
The dream is not to be minutely examined, since attention of the reader. I suppose it is possible for the
it is only Mother Smith’s memory of a dream reported Lord to give Tree of Life visions to as many different
to her 34 years before. persons as he might wish, including the father of the
Prophet Joseph Smith.” (The Society for Early Historic
The non-Mormon writer Hal Hougey made this Archaeology, Brigham Young University, Newsletter
statement about Joseph Smith’s father’s dream: no. 104, November 29, 1967, page 9)

It is here proposed that Lehi’s vision in 1 Nephi 8 Although Lucy Smith’s book was not actually
of the Book of Mormon is not original at all, but had an printed until 1853—as Dr. Jakeman indicates—it was
earlier source. This source is a dream or vision which
written before October 8, 1845 (see History of the
Joseph Smith, Sr., father of Joseph Smith the Prophet,
experienced at Lebanon, New Hampshire, in 1811, Church, Vol. 7, page 471).
when Joseph Smith, Jr., was but five or six years old. Since we know that a great deal of the Book of
Lucy Smith, the Prophet’s mother, undoubtedly told this Mormon is plagiarized from the Bible, it should not
dream many times to the family and friends, and finally surprise us to find that Joseph Smith would borrow from
recorded it in her book, Biographical Sketches of Joseph his father’s dream. Fawn Brodie made this statement:
Smith the Prophet, which was published at Liverpool
in 1853. Having heard the dream recounted during his In his first chapters Joseph borrowed from his
youth, Joseph simply incorporated it with a couple of own family traditions. His mother for many years had
minor changes into the Book of Mormon as a vision of cherished the details of several of her husband’s dreams,
Lehi. (The Truth About the “Lehi Tree-of-Life” Stone, and one of these the youth incorporated wholesale into
by Hal Hougey, Concord, California, 1963, page 19) his narrative. Lehi, father of the hero Nephi, was made
to have a vision that paralleled the dream of Joseph’s
M. Wells Jakeman, a Mormon writer, made this father in minute detail. (No Man Knows My History,
statement in rebuttal to Mr. Hougey: by Fawn M. Brodie, page 58)
Now I agree with Mr. Hougey that the similarities
between Joseph Smith, Sr.’s, dream and Lehi’s dream
On page 43 of the same book, Mrs. Brodie made this
of the tree of life found in the Book of Mormon are interesting observation:
too many of an undisputed and arbitrary nature—as
Like Joseph himself, Nephi had two elder brothers, Laman
he points out in his booklet, p. 24—to allow for any
and Lemuel, and three younger, Sam, Jacob, and Joseph.
other explanation than that they are connected. But that
Joseph Smith, Sr.’s, dream is necessarily, in view of
It is also interesting to note that Joseph Smith’s
this connection, the origin of Lehi’s vision, is only an
assumption that Hougey makes. For he assuredly has not grandfather wrote a book which may have had some
succeeded, in his critique, in disposing of the many and influence upon the Book of Mormon. It was published
often arbitrary correspondences which I have brought about 1810 and was entitled, A Narraitve [sic] of the Life
out between the Lehi story and the ancient Izapa carving. of Solomon Mack, Containing An Account of the Many
In other words it is just as logical to assume the Severe Accidents He Met With During a Long Series of
reverse of his postulate, namely that Lehi’s vision in the Years, Together With the Extraordinary Manner in Which
Book of Mormon is the origin of Joseph Smith, Sr.’s,
dream; that is (as one possible explanation), that Joseph He Was Converted to the Christian Faith. Solomon Mack
Smith, Sr., actually did not have his dream until after begins his book with the words “I, Solomon Mack, was
the publication of the Book of Mormon in 1830 and born in Connecticut, . . .” The Book of Mormon begins in
his reading therein the vivid account of Lehi’s vision a similar manner: “I, Nephi, having been born of goodly
of the tree of life, and that his wife Lucy misdated his parents, . . .” Solomon Mack goes on to state: “. . . I literally
dream in her book. (After all, she did not publish her watered my pillow with tears that I prayed eagerly that
book until 1853 or approximately forty-two years after
the date she gives her husband’s dream of the tree of
God would have mercy on me, . . .” (page 19). In the
life. This is a long period of time for the retention in Book of Mormon Nephi states: “For I pray continually
memory of the date of a dream someone had had. In for them by day, and mine eyes water my pillow by night,
fact, many writers similarly working from memory have . . .” (2 Nephi 33:3). Both books use the words “eternal

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bliss” (compare page 3 with Alma 37:44). Both books of the nineteenth century. We have shown that there
contain the words “sing redeeming love” (compare are parallels to the Book of Mormon in the newspaper
page 40 with Alma 26:13). The conversion of Solomon to which Joseph Smith’s father subscribed. We have
Mack reminds us of the account of Alma’s conversion. demonstrated that the Book of Mormon contains
Although we have already listed parallels between Alma parallels to the Westminster Confession, which was
and Paul, we feel that Solomon Mack’s story could also not written until 1646 A. D. We have shown that the
have had an influence. (Compare A Narrative of Solomon Apocrypha contains the word “Nephi” and other
Mack, pages 20-25 with Alma, chapter 36.) important parallels. We have shown that the Book of
Mormon contains hundreds of parallels to the New
Conclusion Testament. It appears that the Book of Mormon also
quotes from Shakespeare, who was not born until
Dr. Hugh Nibley made this statement: 1564 A. D. The Book of Mormon also contains many
The fundamental rule of the comparative method parallels to a dream which Joseph Smith’s father had.
is, that if things resemble each other there must be some Dr. Hugh Nibley states: “To the trained eye every
connection between them, and the closer the resemblance document of considerable length is bound to betray
the closer the connection. (The Improvement Era, “The the real setting in which it was produced” (Since
Comparative Method,” by Hugh Nibley, October, 1959,
page 744) Cumorah, page 261). We feel that the Book of Mormon
has revealed the true setting in which it was produced.
In this chapter we have used “the comparative That setting was not the ancient world, as Dr. Nibley
method” to show that the Book of Mormon is a product maintains, but rather the nineteenth century.

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 4. The Book of Abraham

We had originally intended to deal only with the be dated earlier than the latest event mentioned by it.
Book of Mormon in this volume, but an important It is evident that the writings of Abraham while he was
development with regard to the Book of Abraham has in Egypt, of which our printed Book of Abraham is a
copy, must of necessity be older than the original text
caused us to change our plans.
of Genesis. I say this in passing because some of our
The Book of Abraham was supposed to have been brethren have exhibited surprise when told that the text
written on papyrus by Abraham about 4,000 years ago. of the Book of Abraham is older than that of Genesis.
According to Mormon writers, this same papyrus fell
into Joseph Smith’s hands in 1835. He translated the If, on the other hand, the papyrus was not
papyrus and published it under the title “The Book written by Abraham then Joseph Smith was guilty of
of Abraham.” The Book of Abraham was accepted as misrepresentation, and a shadow of doubt is cast upon
scripture by the Mormon Church and is now published the Book of Mormon and other writings which he
as part of the Pearl of Great Price—one of the four claimed were scripture.
standard works of the Mormon Church.
If the papyrus was really written by Abraham, as Finding the Papyri
the Mormons claim, its discovery was probably one of
the most important finds in the history of the world. To For many years Joseph Smith’s collection of papyri
say that the papyrus would be worth a million dollars were lost, but on November 27, 1967, the Deseret News
would be greatly underestimating its value, for it would (a Mormon-owned newspaper) announced:
be older than any portion of the Bible. Dr. Sidney B. NEW YORK—A collection of pa[p]yrus
Sperry, of the Brigham Young University, states: manuscripts, long believed to have been destroyed in
the Chicago fire of 1871, was presented to The Church
The Mormon people are especially blessed with
of Jesus Christ of Latter-day Saints here Monday by
scriptures that have a very interesting archaeological
background. Aside from the Bible the Book of Mormon the Metropolitan Museum of Art.
is the best-known of these, but the Book of Abraham ....
will run it a close second. If a manuscript were to Included in the papyri is a manuscript identified as
be found in the sands of Egypt written in Egyptian the original document from which Joseph Smith had
characters with the title of “The Book of Abraham,” copied the drawing which he called “Facsimile No. 1”
it would cause a sensation in the scholarly world. Our and published with the Book of Abraham. (Deseret News,
people do profess to have such a scripture containing November 27, 1967, page 1)
but five chapters which was written by Abraham who
came from Ur of the Chaldees and eventually went Dr. Hugh Nibley, of the BYU, made this comment
down into the land of Egypt. (Ancient Records Testify concerning the papyri:
in Papyrus and Stone, by Dr. Sidney B. Sperry, 1938,
Salt Lake City, page 39) On November 27, 1967, the Metropolitan Museum
of Art presented to the Church as a gift certain Egyptian
On page 83 of the same book Dr. Sperry makes these papyri once owned and studied by the Prophet Joseph
comments: Smith. This was a far more momentous transaction
than might appear on the surface, for it brought back
The little volume of Scripture known as the Book into play for the first time since the angel Moroni took
of Abraham will some day be reckoned as one of the back the golden plates a tangible link between the
most remarkable documents in existence. worlds. What we have here is more than a few routine
It is apparent at the outset that the author or editors of scribblings of ill-trained scribes of long ago; at least one
the book we call Genesis lived after the events recorded of these very documents was presented to the world by
therein took place. Our text of Genesis can therefore not Joseph Smith as offering a brief and privileged insight

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into the strange world of the Patriarchs. (Brigham Young The pages which follow contain the color photos
University Studies, Winter 1968, page 171) of all eleven pieces of papyri which were given to the
Mormon Church by the Metropolitan Museum and
The importance of this find cannot be overemphasized,
published in the Improvement Era, February, 1968.
for now Joseph Smith’s ability as a translator of ancient
Egyptian writing can be put to an absolute test.

Photo No. 1 — This is a photograph of the fragment of papyrus Joseph Smith used for Facsimile No. 1 in the Book
of Abraham found in the Improvement Era, February 1968, page 40.

Photo No. 2 — Dr. Hugh Nibley labels this “II. Plowing scene” in the Improvement Era,
February, 1968, page 40-A.

114
Photo No. 3 — Dr. Nibley labels this “V. The sepent with legs.”
(See Improvement Era, February, 1968, page 40-E.)

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Photo No. 4 — Dr. Nibley labels this “IV. Framed (‘Trinity’) papyrus.”
(See Improvement Era, February, 1968, page 40-D)

115b
 Photos No. 5 and 6 are two fragments of the same scene.
Dr. Nibley labels this one “III A. Court of Osiris (on thone).”
(Improvement Era, February, 1968, page 40-B)

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Photo No. 6. Dr. Nibley labels this one as “III B. Court of Osiris (Thoth recording).”
(Improvement Era, February, 1968, page 40-C)

116b
Photo No. 7 — Dr. Nibley labels this “VII. Man with staff (entering into glory).”
(Improvement Era, February, 1968, page 40-G)

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Photo No. 8 — Dr. Nibley labels this “VI. The swallow.”

(Improvement Era, February, 1968, page 40-F)

117b
 Photo No. 9 — Dr. Nibley labels this “VIII. Inverted triangle.”
(Improvement Era, February, 1968, page 40-G)

Photo No. 10 — Dr. Nibley labels this “X. Hieratic text, the ‘Sensen’ papyrus,
labeled ‘first one’ (unillustrated).” (Improvement Era, February, 1968, page 41)

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 Photo No. 11 — This is by far the most important fragment, because Joseph Smith
used it as the basis for the text of the Book of Abraham. Dr. Nibley labeled it “XL.
Small ‘Sensen’ text (unillustrated).” (Improvement Era, February, 1968, page 41)

In February, 1968, the Improvement Era announced the Church to the great danger of claiming too much at
that there was an “unprecedented interest generated this stage. The new materials have not yet been studied,
throughout the Church by the recovery of 11 pieces and it would be better to reserve judgment for a time.
of papyrus that were once the property of the Prophet Dr. Hugh Nibley, who is supposed to be the Mormon
Joseph Smith.” Many members of the Mormon Church
Church’s top authority on the Egyptian language,
felt that Joseph Smith’s work had been vindicated. Dr.
warned his people that there was trouble ahead. On
Sidney B. Sperry, however, warned his people to be
December 1, 1967, the Daily Universe, published at the
cautious:
Brigham Young University, reported these statements
We ought to be very careful in our estimation by Dr. Nibley:
of these things. I[t] would be better for us to take a
conservative view now, than to go out on a limb and “The papyri scripts given to the Church do not
say they prove more than they actually do. prove the Book of Abraham is true,” Dr. Hugh Nibley
..... said in an Academics Office-sponsored assembly
I should like to emphasize again that as members Wednesday night. “LDS scholars are caught flat footed
of the Church we ought not to overrate the importance by this discovery,” he went on to say.
of this discovery. It would be better to be conservative, According to Dr. Nibley, Mormon scholars should
than to be overly expansive in our estimate of the value have been doing added research on the Pearl of Great
of the papyrus sheets. (Newsletter and Proceedings Price years ago. Non-Mormon scholars will bring in
of the Society for Early Historic Archaeology, BYU, questions regarding the manuscripts which will be hard
Provo, Utah, March 1, 1968, pages 6 and 8) to answer because of lack of scholarly knowledge on
the subject.
Dr. James R. Clark gave a similar warning on page 8 of In the speech delivered primarily on the attitude of
the same publication: Brigham Young on education, Dr. Nibley said worldly
discoveries are going to “bury the Church in criticism”
DR. CLARK: I agree with that point of view, if members of the Church don’t take it upon themselves
Dr. Sperry. If there is anything we should stress here to become a people of learning. . . . Mormons ought to
tonight, it is that conclusions should not be drawn at this know as much or more as others, “but they don’t,” Dr.
point. We might even set ourselves up as a committee Nibley said, quoting Brigham Young. (Daily Universe,
of three to serve as a warning voice to alert members of Brigham Young University, December 1, 1967)

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Dr. Nibley also made this statement: Since Mr. Chandler did not receive any valuable
treasures in the coffins with his mummies, it seems that
. . . a few faded and tattered little scraps of papyrus he decided to make the best use of his new gift by going
may serve to remind the Latter-day Saints of how sadly from town to town and from city to city, exhibiting
they have neglected serious education. . . . Not only them to the public at a nominal charge. (Pearl of Great
has our image suffered by such tragic neglect, but now Price Commentary, by Milton R. Hunter, Salt Lake
in the moment of truth the Mormons have to face the City, 1964, page 9)
world unprepared, after having been given a hundred
years’ fair warning. (Brigham Young University Studies, According to the History of the Church, Mr.
Winter 1968, pages 171-172) Chandler arrived in Kirtland, Ohio, on July 3, 1835.
Joseph Smith became interested in the papyri, but Mr.
Although these are strange words to be coming from the
Chandler refused to sell the manuscripts unless he could
man whom the Mormon leaders have chosen to defend
also sell the mummies. The Mormon Apostle Orson
the “Book of Abraham,” they are certainly the truth.
Pratt stated:
In order to understand the problems involved it is
necessary to give a history of the papyri. The Prophet Joseph having learned the value of these
ancient writings was very anxious to obtain them, and
History of the Papyri expressed himself wishful to purchase them. But Mr.
Chandler told him that he would not sell the writings,
Joseph Smith’s History of the Church contains the unless he could sell the mummies, for it would detract
following account of the discovery of the papyri: from the curiosity of his exhibition; Mr. Smith inquired
of him the price which was a considerable sum, and
The records were obtained from one of the catacombs finally purchased the mummies and the writing, all of
in Egypt, near the place where once stood the renowned which he retained in his possession for many years; . . .
city of Thebes, by the celebrated French traveler, (Journal of Discourses, Vol. 20, page 65)
Antonio Sebolo, in the year 1831. . . . He entered the
catacomb June 7, 1831, and obtained eleven mummies. Milton R. Hunter gives this information:
. . . On his way from Alexandria to Paris, he put in at
Trieste, and, after ten days’ illness, expired. This was Just how much money was paid for these valuable
in the year 1832. Previous to his decease, he made a antiquities is not known, but a statement appeared in
will of the whole, to Mr. Michael H. Chandler, (then in the Alexandria Gazette that they were purchased at the
Philadelphia, Pa.,) his nephew, whom he supposed to be suggestion of Joseph Smith “for a large sum of money.”
in Ireland. Accordingly, the whole were sent to Dublin, (Pearl of Great Price Commentary, pages 10-11)
and Mr. Chandler’s friends ordered them to New York,
A letter signed by Emma Smith (Joseph Smith’s
where they were received at the Custom House, in the
winter or spring of 1833. In April, of the same year. widow) stated that the mummies and papyri were
Mr. Chandler paid the duties and took possession of “purchased by the Mormon Prophet Joseph Smith at
his mummies. Up to this time, they had not been taken the price of twenty four hundred dollars in the year
out of the coffins, nor the coffins opened. On opening eighteen hundred thirty five . . .” (Improvement Era,
the coffins, he discovered that in connection with two January, 1968, page 16)
of the bodies, was something rolled up with the same After the Mormons purchased the papyri, Joseph
kind of linen, saturated with the same bitumen, which, Smith examined them and declared that they were the
when examined, proved to be two rolls of papyrus,
previously mentioned. Two or three other small pieces
writings of Abraham and Joseph of Egypt:
of papyrus, with astronomical calculations, epitaphs, Soon after this, some of the Saints at Kirtland
&c., were found with others of the mummies. When purchased the mummies and papyrus, a description of
Mr. Chandler discovered that there was something which will appear hereafter, and with W. W. Phelps and
with the mummies, he supposed or hoped it might be Oliver Cowdery as scribes. I commenced the translation
some diamonds or valuable metal, and was no little of some of the characters or hieroglyphics, and much
chagrined when he saw his disappointment. (History to our joy found that one of the rolls contained the
of the Church, by Joseph Smith, Vol. 2, pages 348-349) writings of Abraham, another the writings of Joseph
of Egypt, etc.,—a more full account of which will
Although there are some errors in this account with appear in its place, as I proceed to examine or unfold
regard to dates, it gives us some idea of the origin of them. Truly we can say, the Lord is beginning to reveal
the papyri. the abundance of peace and truth. (History of the
After receiving the mummies, Mr. Chandler Church, Vol. 2, page 236)
traveled about exhibiting them. Milton R. Hunter states:

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 In 1842 Joseph Smith published his translation of fixed against the wall of the room. These receptacles
the “Book of Abraham” in the Times and Seasons. Three Smith opened, and disclosed four human bodies,
drawings from the Book of Abraham were included in shrunken and black with age. “These are mummies,”
said the exhibitor. “I want you to look at that little runt
this work.
of a fellow over there. He was a great man in his day.
While Joseph Smith had the papyri many people Why, that was Pharaoh Necho, King of Egypt!” Some
were allowed to see them. On February 19, 1843, parchments inscribed with hieroglyphics were then
Charlotte Haven wrote the following to her mother: offered us. They were preserved under glass and handled
with great respect. “That is the handwriting of Abraham,
From there we called on Joseph’s mother, . . . She the Father of the Faithful,” said the prophet. “This is the
is a motherly kind of woman of about sixty years. She autograph of Moses, and these lines were written by his
receives a little pittance by exhibiting The Mummies to brother Aaron. Here we have the earliest account of the
strangers. When we asked to see them, she lit a candle Creation, from which Moses composed the First Book of
and conducted us up a short, narrow stairway to a low, Genesis.” The parchment last referred to showed a rude
dark room under the roof. On one side were standing drawing of a man and woman, and a serpent walking
half a dozen mummies, to whom she introduced us, King upon a pair of legs. I ventured to doubt the propriety of
Onitus and his royal household,—one she did not know. providing the reptile in question with this unusual means
Then she took up what seemed to be a club wrapped of locomotion. “Why, that’s as plain as a pikestaff,” was
in a dark cloth, and said “This is the leg of Pharaoh’s the rejoinder. “Before the Fall snakes always went about
daughter, the one that saved Moses.” Repressing a on legs, just like chickens. They were deprived of them,
smile, I looked from the mummies to the old lady, but in punishment for their agency in the ruin of man.” We
could detect nothing but earnestness and sincerity on were further assured that the prophet was the only mortal
her countenance. Then she turned to a long table, set her who could translate these mysterious writings, and that
candle-stick down, and opened a long roll of manuscript, his power was given by direct inspiration.
saying it was “the writing of Abraham and Isaac, written The exhibition of these august relics concluded with
in Hebrew and Sanscrit,” and she read several minutes a similar descent into the hard modern world of fact.
from it as if it were English. It sounded very much like Monarchs, patriarchs, and parchments were very well
passages from the Old Testament—and it might have in their way; but this was clearly the nineteenth century,
been for anything we knew—but she said she read it when prophets must get a living and provide for their
through the inspiration of her son Joseph, in whom she relations. “Gentlemen,” said this bourgeois Mohammed,
seemed to have perfect confidence. Then in the same as he closed the cabinets, “those who see these curiosities
way she interpreted to us hieroglyphics from another generally pay my mother a quarter of a dollar.” (Among
roll. One was Mother Eve being tempted by the serpent, the Mormons, edited by William Mulder and Russell
who—the serpent, I mean—was standing on the tip of his Mortensen, New York, 1958, pages 136-137)
tail, which with his two legs formed a tripod, and had his
head in Eve’s ear. I said, “But serpents don’t have legs.” Henry Caswall was another man who saw the papyri.
“They did before the fall,” she asserted with perfect He made these comments:
confidence.
The Judge slipped a coin in her hand which she The storekeeper now proceeded to redeem his
received smilingly, with a pleasant, “Come again,” as promise of obtaining for me access to the curiosities.
we bade her goodby. (Overland Monthly, December, He led me to a room behind his store, on the door of
1890, pages 623-624) which was an inscription to the following effect: “Office
of Joseph Smith, President of the Church of Latter Day
Josiah Quincy, who also saw the papyri, gave this Saints.” Having introduced me, together with several
information: Mormons, to this sanctum sanctorum, he locked the
door behind him, and proceeded to what appeared
The prophet referred to his miraculous gift of to be a small chest of drawers. From this he drew
understanding all languages, and took down a Bible forth a number of glazed slides, like picture frames,
in various tongues, for the purpose of exhibiting his containing sheets of papyrus, with Egyptian inscriptions
accomplishments in this particular. Our position as and hieroglyphics. These had been unrolled from four
guests prevented our testing his powers by a rigid mummies, which the prophet had purchased at a cost
examination, and the rendering of a few familiar texts of twenty-four hundred dollars. By some inexplicable
seemed to be accepted by his followers as a triumphant mode, as the storekeeper informed me, Mr. Smith had
demonstration of his abilities. . . . discovered that these sheets contained the writings of
“And now come with me,” said the prophet “and Abraham, written with his own hand while in Egypt.
I will show you the curiosities.” So saying, he led Pointing to the figure of a man lying on a table, he said,
the way to a lower room, where sat a venerable and “That is the picture of Abraham on the point of being
respectable-looking lady. “This is my mother, gentlemen. sacrificed. That man standing by him with a drawn
The curiosities we shall see belong to her. They were knife is an idolatrous priest of the Egyptians. Abraham
purchased with her own money, at a cost of six thousand prayed to God, who immediately unloosed his bands,
dollars;” and then, with deep feeling, were added the and delivered him.” Turning to another of the drawers,
words, “And that woman was turned out upon the prairie and pointing to a hieroglyphic representation, one of the
in dead of night by a mob.” There were some pine presses Mormons said, “Mr. Smith informs us that this picture

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is an emblem of redemption. Do you see those four of them, but I will show you how I interpret certain
little figures? Well, those are the four quarters of the parts. There,” said he, pointing to a particular character,
earth. And do you see that big dog looking at the four “that is the signature of the patriarch Abraham.”
figures? That is the old Devil desiring to devour the four “It is indeed a most interesting autograph,” I replied,
quarters of the earth. Look at this person keeping back “and doubtless the only one extant. What an ornament it
the big dog. That is Jesus Christ keeping the devil from would be to have these ancient manuscripts handsomely
devouring the four quarters of the earth. Look down this set, in appropriate frames, and hung up around the walls
way. This figure near the side is Jacob, and those are of the temple which you are about to erect at this place.
his two wives. Now do you see those steps?” “What,” I “Yes,” replied the Prophet, “and the translation
replied, “do you mean those stripes across the dress of hung up with them.” (The Quincy Whig, October 17,
one of Jacob’s wives?” “Yes,” he said, “that is Jacob’s 1840, as quoted in Ancient Records Testify in Papyrus
ladder.” “That is indeed curious,” I remarked; “Jacob’s and Stone, by Dr. Sidney B. Sperry, Salt Lake City,
ladder standing on the ground, and only reaching up to 1938, pages 51 and 52)
his wife’s waist.” (The City of the Mormons; or, Three
Days at Nauvoo, in 1842, by Rev. Henry Caswall, M.A., Deciphering Egyptian
London, 1842, pages 22 and 23)
In Joseph Smith’s time the science of Egyptology
The reader will note that the two fragments of papyri
was in its infancy. Therefore, Joseph Smith’s work as a
which the Improvement Era calls the “Court of Osiris”
translator could not he adequately tested. The knowledge
fit the description published in Henry Caswall’s book.
of hieroglyphic, hieratic and demotic Egyptian writing
In this drawing a person can see what was described
had been lost many centuries before, and it was not
as “four little figures,” the “big dog,” and the “person
until the beginning of the nineteenth century that there
keeping back the big dog.” The three persons on the
appeared much hope of deciphering these strange
lower right-hand side may have been the ones described
writings. Just before the turn of the century (1799) some
as “Jacob” and “his two wives.” (See photos No. 5 and
French soldiers found a stone with Greek, demotic and
6 on page 116 of this book)
hieroglyphic writings upon it. Alan Gardiner makes this
On October 17, 1840, the following appeared in
statement concerning it:
The Quincy Whig:
Such a clue was at last provided when some French
After he had shown us the fine grounds around his soldiers, working on the foundations of a fortress at
dwelling, he conducted us, at our request, to an upper
Rosetta, came across a trilingual inscription in Greek,
room, where he drew aside the curtains of a case, and
demotic, and hieroglyphic (1799). This inscription,
showed us several Egyptian Mummies, which we were
ever since famous under the name of the Rosetta stone,
told that the church had purchased, at his suggestion,
proved from its Greek portion to be a decree in honour
some time before, for a large sum of money.
of the young king Ptolemy Epiphanes, which the priests
“The embalmed body that stands near the centre
of Egypt caused to be erected in all the temples of the
of the case,” said he, “is one of the Pharaohs, who sat
land (196 B.C.). (Egyptian Grammar, by Sir Alan
on the throne of Egypt, and the female figure by it was
probably one of the daughters.” Gardiner, London, 1964, page 12)
“It may have been the Princess Thermutis,” I
replied, “The same that rescued Moses from the waters
Dr. Sidney B. Sperry makes this comment concerning
of the Nile.” the Rosetta stone:
“It is not improbable,” answered the Prophet, “but
A knowledge of Greek has never been lost to
time has not yet allowed fully to examine and decide
mankind and for that reason scholars could easily
that point.
decipher the Greek portion of the stone. . . . It was soon
“Do you understand the Hebrew language,” said
he, raising his hand to the top of the case, and taking recognized by scholars that what was said in Greek was
down a small Hebrew grammar of Rabbi Seixas. also repeated in the hieroglyphic and demotic columns
“That language has not altogether escaped my just above it. Thus it was thought that the Egyptian
attentions,” was the reply. characters could be compared with the Greek and the
He then walked to a secretary, on the opposite general sense of them made out. In other words it was
side of the room, and drew out several frames, covered recognized that the Greek portion of the Rosetta Stone
with glass, under which were numerous fragments of was a key which could help unlock the meaning of the
Egyptian papyrus, on which, as usual, a great variety of Egyptian characters. (Ancient Records Testify in Papyrus
hieroglyphical characters had been imprinted. and Stone, by Dr. Sidney B. Sperry, pages 32-33)
“These ancient records,” said he, “throw great light
on the subject of Christianity. They have been unrolled Dr. Thomas Young began to study the Rosetta stone
and preserved with great labor and care. My time has in 1814. Alan Gardiner makes this statement concerning
been hitherto too much taken up to translate the whole Mr. Young:

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 The next great advance was due to an Englishman, The Prophet translated some of the hieroglyphics Mr.
. . . Thomas Young, . . . he quickly realized that demotic Chandler submitted to him, whereupon that gentleman
teemed with signs that could not possibly be explained as certified as to the agreement of the Prophet’s translation
alphabetic. Further, he grasped the fact that the demotic with that which had been made by scholars in other
and hieroglyphic systems of writing were intimately places where the mummies and papyrus rolls had been
related. Noticing that the Greek section was full of words exhibited. (A Comprehensive History of The Church
which repeated themselves, he used these as a basis for of Jesus Christ of Latter-day Saints, by B. H. Roberts,
dividing up all three sections into their component words, Vol. 2, page 126)
and it was not long before his Greek-demotic vocabulary
amounted to eighty-six groups, most of them correct, Dr. Hugh Nibley makes this comment concerning this
though his attempts to indicate the sounds of which test:
they were composed and to adduce Coptic equivalents
were as a rule mistaken. (Egyptian Grammar, by Alan Moreover, it was Joseph Smith himself who first
Gardiner, pages 12 and 13) proposed and submitted to the test. When the papyri
of the Book of Abraham first came into his hands, the
Although others had worked with the Rosetta stone, Prophet, having learned that their owner, Michael H.
Jean Francois Champollion was the man who was Chandler, had gone out of his way to solicit the opinions
“destined to win immortal fame as the decipherer of of the experts in the big cities where he had exhibited
his mummies, went into a room by himself and wrote
the hieroglyphs” (Egyptian Grammar, page 13). Alan
out his interpretation of some of the symbols; then he
Gardiner gives the following information regarding invited Mr. Chandler to compare what he had written
Champollion: with the opinions of “the most learned.” Chandler did
so, and was properly impressed, voluntarily giving
Long before his death he had acquired a deep instinctive Joseph Smith a signed statement:
knowledge of the old Egyptian language; he could elicit “. . . to make known to all who may be desirous,
with ease the meaning of most simple inscriptions and concerning the knowledge of Mr. Joseph Smith, Jun.,
texts on papyri, and the whole perspective of Egyptian in deciphering the ancient Egyptian hieroglyphic
history lay clear before him. The posthumous grammar characters in my possession, which I have, in many
and dictionary appeared between 1836 and 1844, . . . eminent cities, showed to the most learned; and, from
(Egyptian Grammar, by Alan Gardiner, page 16) the information that I could ever learn, or meet with, I
find that of Mr. Joseph Smith, Jun., to correspond in the
E. A. Wallis Budge gives us this information: most minute matters. (Signed:) Michael H. Chandler.”
The progress of Egyptology suffered a severe set- (Improvement Era, February, 1968, page 17)
back by the death of Young on May 10th, 1830, and
by the death of Champollion on March 4th, 1832, and This statement by Michael H. Chandler does not
there was no scholar sufficiently advanced in the science amount to much when we consider the fact that he was
to continue their work. (An Egyptian Hieroglyphic not an Egyptologist himself. It is very unlikely that he
Dictionary, E. A. Wallis Budge, New York, Vol. 1. had any reliable information concerning the meaning of
page xii) the Egyptian hieroglyphs. Dr. Sperry, of the Brigham
Young University, makes this interesting comment
On page xvii of the same book we find the following
about Chandler’s certificate:
statement:
Now I do not know how Mr. Chandler could
In 1837, the year in which Lepsius published his famous possibly know whether the Prophet’s translation was
Letter to Rosellini. Birch revised his slips carefully, correct or not. (Pearl of Great Price Conference, BYU,
and decided to attempt to publish a “Hieroglyphical December 10, 1960, 1964 ed., page 4)
Dictionary.” In those days no fount of hieroglyphic type
existed, and lithography was expensive, and publishers The Mormon Apostle Orson Pratt admitted that
were not eager to spend their money on a dictionary
Mr. Chandler could not have known much about the
of a language of which scarcely a dozen people in the
whole world had any real knowledge. Egyptian language:
Mr. C. had also obtained from learned men the best
From the information given above it is plain to see that
translation he could of some few characters, which
there was little chance of Joseph Smith’s work coming however, was not a translation, but more in the shape of
into conflict with the science of Egyptology during his their ideas with regard to it, their acquaintance with the
lifetime. There was one purported test of Joseph Smith’s language not being sufficient to enable them to translate
ability in 1835. B. H. Roberts states: it literally. (Journal of Discourses, Vol. 20, page 65)

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Thus we see that Chandler’s endorsement of Joseph by the writings of historians, ancient and modern,
Smith’s work does not amount to much, especially by the discoveries by archaeologists, Egyptologists,
when we consider the fact that he was the man who astronomers and other scientists, and prove, we believe,
sold the Mormons the mummies and papyri for “a large beyond the possibility of successful contradiction, that
no element of fraud enters into its composition. So
sum of money.”
remarkable have been the confirmatory evidences that
we have met in our investigations into this subject,
Deveria that we are of the opinion that there is not a book in
existence whose genuineness can be more easily proven
Joseph Smith was murdered in 1844, and within a than can that of the record of the Father of the Faithful.
few years the Mormons came out west. Joseph Smith’s
mother as well as his widow refused to go west, and Actually, Deveria must have done a good job, for
therefore the Mormon Church lost control of the an Egyptologist made this statement in a letter dated
collection of papyri. Nevertheless, Joseph Smith had August 29, 1967: “. . . I made a translation of as much
included three drawings in his Book of Abraham, and as I could read of the facsimiles in the PGP; it is no
also gave an interpretation of much of the material great improvement on that published by Deveria about
which appeared in these drawings. 100 years ago.”
By the year 1860 the science of Egyptology had
advanced to the point where some people felt that it could Spalding’s Attack
be used to test Joseph Smith’s ability as a translator. The
Mormon historian B. H. Roberts related the following: Deveria’s work on the Book of Abraham seemed to
have little influence on the Mormons. In 1912, however,
It is due to the reader to say that fragments of the another attack was made on the Book of Abraham. The
Book of Abraham, the facsimiles published with this
chapter, were submitted to a young French savant in Mormon historian B. H. Roberts explains:
1860, . . . The young French savant of the Museum of In 1912 a widespread interest was awakened in
the Louvre, to whom the facsimiles of the fragments of the Book of Abraham by the publication of a brochure,
the Book of Abraham were submitted, was M. Theodule by Rt. Rev. F. S. Spalding, D. D. Episcopal Bishop of
Deveria. His explanations differ from the translations Utah, under the title Joseph Smith, Jun., as a Translator.
made by Joseph Smith, but of the merits of M. The bishop submitted the facsimiles of some of the
Deveria’s translation the writer can form no judgment. parchment pages from which the Book of Abraham
. . . In any event we do not think the pronunciamiento had been translated, . . . to a number of the foremost
of M. Deveria is to be regarded as the last word upon of present day Egyptian scholars. (A Comprehensive
the subject. (A Comprehensive History of the Church, History of the Church, Vol. 2, page 138)
B. H. Roberts, Vol. 2, page 130, footnote)
B. H. Roberts frankly admitted that Spalding had
Deveria not only accused Joseph Smith of making contacted some of the world’s greatest Egyptologists:
a false translation, but he accused him of altering the
scenes shown in the facsimiles. The bishop has applied the test. That is to say,
In 1879 George Reynolds published a rebuttal to Bishop Spalding sent the facsimiles of the Egyptian
Deveria in which he stated: records with Joseph Smith’s translation of the Book
of Abraham, with the Prophet’s partial translation and
Joseph the Prophet says Fig. 1 represents “the angel explanations of these facsimiles, to certain American,
of the Lord.” M. D. states that it is “the soul of Osiris English, and German Egyptologists for their opinion
under the form of a hawk (which should have a human of the accuracy of the translation, with the result that
head).” Fig. 3, the Prophet states, is “the idolatrous they all—and there are eight of them—give judgment
priest of Elkenah.” M. D. says it is “the god Anubis against the Prophet.
(who should have a jackal’s head),” and in other places “THE JURY” IN THE CASE.
he makes substantially the same statement, that a certain These scholars, world renowned, are: Dr. A. H.
figure represents somebody or something, or would do Sayce of Oxford, England; Dr. W. M. Flinders Petrie,
so if it were different. . . . So M. Deveria wants to put London university; James H. Breasted, Ph.D., Haskell
a head or a tail on some of these characters and then Oriental museum, University of Chicago; Dr. Arthur
call them Osiris, Anubis, or some other god! Anything C. Mace, assistant curator, Metropolitan Museum
to beat revelation. (Are We of Israel? and The Book of of Art, New York, department of Egyptian art; Dr.
Abraham, by George Reynolds, 1931, pages 129-130) John Peters, University of Pennsylvania, in charge of
expedition to Babylonia, 1888-1895; the Rev. Prof.
On pages 67-68 of the same book, George Reynolds stated: C. A. B. Mercer, Ph.D., Western Theological seminary,
custodian Hibbard collection Egyptian reproductions;
It is our intention, as we pass along, to take up Dr. Edward Meyer, University of Berlin; Dr. Friedrich
the various subjects treated in the Book of Abraham, Freiheer Von Bissing, professor of Egyptology in the
and demonstrate the exact truthfulness of the record, University of Munich.

124
 Quite a formidable list of learned men, truly; and I I return herewith, under separate cover, the “Pearl
give it, because I think the bishop is entitled to have it of Great Price.” The “Book of Abraham,” it is hardly
known by those reading these “remarks” how eminent is necessary to say, is a pure fabrication. . . . Joseph
the jury pronouncing on the case against the “Mormon” Smith’s interpretation of these cuts is a farrago of
Prophet. (Improvement Era, Vol. 16, February, 1913, nonsense from beginning to end. Egyptian characters
pages 310-311) can now be read almost as easily as Greek, and five
minutes’ study in an Egyptian gallery of any museum
Dr. Hugh Nibley made this comment concerning should be enough to convince any educated man of the
Spalding’s attack on the Book of Abraham: clumsiness of the imposture. (Joseph Smith, Jr., As A
Translator, page 27)
The Appeal to Authority—Of all attacks on
Mormonism undertaken beneath the banners of science Rev. Prof. S. A. B. Mercer, Ph.D., Western Theological
and scholarship, the great campaign of 1912 conducted Seminary, Custodian Hibbard Collection, Egyptian
by the Right Reverend F. S. Spaulding, Episcopal bishop Reproductions, stated:
of Utah, was the one that should have succeeded most
brilliantly. Carefully planned and shrewdly executed, 3. That the author knew neither the Egyptian
it enlisted the services of the most formidable roster of language nor the meaning of the most commonplace
scholars that have ever declared against Joseph Smith Egyptian figures; neither did any of those, whether
as a prophet, . . . (Improvement Era, January, 1968, human or Divine, who may have helped him in his
page 20) interpretation, have any such knowledge. . . . the
explanatory notes to his fac-similes cannot be taken
On page 23 of Joseph Smith, Jr., As A Translator, seriously by any scholar, as they seem to be undoubtedly
F. S. Spalding reproduced a letter from Dr. A. H. Sayce the work of pure imagination. (Joseph Smith, Jr., As A
of Oxford, England. In this letter Dr. Sayce stated: Translator, page 29)

It is difficult to deal seriously with Joseph Smith’s Dr. Friedrich Freiheer Von Bissing, Professor of
impudent fraud. . . . Smith has turned the Goddess Egyptology at the University of Munich, stated:
into a king and Osiris into Abraham.
A careful study has convinced me that Smith probably
Dr. W. M. Flinders Petrie of the London University stated: believed seriously to have deciphered the ancient
hieroglyphics, but that he utterly failed.
To any one with knowledge of the large class What he calls the “Book of Abraham” is a funeral
of funeral documents to which these belong, the Egyptian text, probably not older than the Greek ages.
attempts to guess a meaning for them, in the professed .....
explanations, are to absurd to be noticed. It may be Fig. 2 is copied from a hypocephalus of the ancient
safely said that there is not one single word that is true Egyptians, . . . None of the names mentioned by Smith
in these explanations. can be found in the text, and he has misinterpreted the
. . . None but the ignorant could possibly be signification of every one figure: . . .
imposed on by such ludicrous blunders. (Joseph Smith, I hope this will suffice to show that Jos. Smith
Jr., As A Translator, page 24) certainly never got a Divine revelation in the meaning
of the ancient Egyptian Script, and that he never
James H. Breasted, Ph.D., Haskell Oriental Museum, deciphered hieroglyphic texts at all. (Joseph Smith, Jr.,
University of Chicago, stated: As A Translator, pages 30-31)
To sum up, then, these three fac-similes of Egyptian After Spalding’s book appeared Mormon writers wrote
documents in the “Pearl of Great Price” depict the most
many rebuttals to it. N. L. Nelson stated:
common objects in the mortuary religion of Egypt.
Joseph Smith’s interpretation of them as part of a unique The more I contemplate this gigantic assumption
revelation through Abraham, therefore, very clearly on your part, my dear reverend sir, the more astounded
demonstrates that he was totally unacquainted with the I am at your lapse of mental values. What! are my
significance of these documents and absolutely ignorant spiritual intuitions, which are the voice of God to me—
of the simplest facts of Egyptian writing and civilization. nay, are the testimonies of the Spirit to half a million
(Joseph Smith, Jr., As A Translator, pages 26-27) souls—to be counted fact or fiction, according as a
certain historical incident shall be passed upon by a
Dr. Arthur C. Mace, who was the Assistant Curator, jury of Gentiles, prejudiced, ill-tempered and mad with
Metropolitan Museum of Art, New York, Department the pride of human learning? (Improvement Era, Vol.
of Egyptian Art, stated: 16, April, 1913, page 606)

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The issue became so heated that even the New “Egyptian scholars give this particular disk a
York Times entered into the controversy. The magazine name,” he said. “They call it a ‘hypocephalus,’ which
section of the New York Times for December 29, 1912, means literally ‘under the head.’ Like the length of
garment on the figures and the kind of lids on the stone
carried this headline:
jars this disk shows that the Mormons gained possession
MUSEUM WALLS PROCLAIM of a mummy and papyrus from the comparatively late
FRAUD OF MORMON PROPHET. Egyptian period. During our work in Egypt last Winter
we obtained some of those disks that were nothing but
In the article which followed these statements slabs of Nile mud.
appeared: “Here is a disk of exactly the same sort,” Dr.
Lythgoe remarked, as he turned to a volume on Egyptian
Within three months the only one of these sacred religion by Adolf Erman.
writings to which the test of scholarship could be applied On page 188 of this volume a drawing was found
has been submitted to such a test, and its authenticity of a circular disk, which was almost exactly a duplicate
has been destroyed completely. The walls of the of the disk from which the Mormon prophet took a
Egyptian rooms of the Metropolitan Museum proclaim record of Abraham in the act of receiving God’s word.
it to be a fraud. Dr. Albert M. Lythgoe, Curator of (New York Times, Magazine Section, Part Five, Sunday,
the Egyptian department, voices unequivocally the December 29, 1912)
condemnatory evidence of the mute Egyptian drawings
and hieroglyphics. Two eminent scholars in England, In 1913 Dr. Samuel A.B. Mercer wrote a letter in
two scholars in Germany, and four of the most noted which he claimed that Joseph Smith would not get more
Egyptologists in this country join, without a dissenting than zero in an examination in Egyptology:
paragraph, in the condemnation.
..... All the scholars came to the same conclusion, viz:
Much of Bishop Spalding’s work was done in that Smith could not possibly correctly translate any
the Metropolitan Museum of Art in this city. The ten Egyptian text, as his interpretation of the facsimiles
rooms of the Egyptian collection yielded proof in such shows. Any pupil of mine who would show such
abundance that any layman, even in Egyptology, can absolute ignorance of Egyptian as Smith does, could not
take the drawings as published in the sacred Mormon possibly expect to get more than zero in an examination
record, and reproduced on this page of The Times, and in Egyptology.
find dozens of duplicates of certain figures in them on the The science of Egyptology is well established
walls of the Museum and in its cases of Egyptian objects. as any one knows who is acquainted with the great
..... Grammar of Erman a 3rd Ed. of which appeared in
When Bishop Spalding was obtaining data as to 1911.
the real significance of the papyrus obtained by the I speak as a linguist when I say that if Smith knew
Mormons Dr. Lythgoe was absent from the Metropolitan Egyptian and correctly interpreted the facsimiles
Museum on an Egyptian expedition. He was found at which you submitted to me, then I don’t know a word
the Museum last week, and a copy of the Mormon work, of Egyptian, and Erman’s Grammar is a fake, and all
with drawings from the original of the Mormon papyrus modern Egyptologists are deceived. (Improvement Era,
was shown him. Vol. 16, page 615)
Palpable Mistakes.
“Sad copies of very familiar papyrus,” he said, “and In the Utah Survey for September, 1913, Dr. Mercer
a sadder, a much sadder, translation. Come upstairs with wrote:
me and I will show you several pictures that duplicate
the figure that the Mormon prophet says is Abraham In the judgment of the scholarly world, therefore,
sitting on the throne of Pharaoh. It is merely Osiris, god Joseph Smith stands condemned of self-deception or
of the underworld. And I will show you more duplicates imposition. (Utah Survey, September, 1913, page 36)
of the figure the Mormons declare to be Pharaoh. It is
Isis, wife of Osiris, who is always with him. And when The Mormon apologist Hugh Nibley points out
it comes to the Mormon picture of ‘God on His Throne, that Dr. Mercer was “a young man who had just got
signifying the Grand Key-Words of the Holy Priesthood his degree” at the time of this controversy. Then, he
as revealed to Adam in the Garden of Eden,’ why that makes a point of the fact that his degree was “not in
is a sad joke. Egyptology” (Improvement Era, January, 1968, page
“The representation is the most common of all in
20). While it is true that Dr. Mercer did not receive his
Egyptian papyri. It is the view of the ‘Sun god in his
boat.’ . . .” degree in Egyptology, he became one of the world’s
. . . The third piece of writing published with the greatest Egyptologists. In 1912 he was “custodian of
Mormon “Pearl of Great Price” was on a circular disk, the Hibbard Collection of Egyptian reproductions”
and this disk Dr. Lythgoe went over carefully. (Utah Survey, Vol. 1, no. 1, page 3). On November 3,

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1952, Time Magazine made this comment concerning It has been observed by Mormon critics that the
Dr. Mercer’s work in the Egyptian language: scholars did not seem to take the matter very seriously,
and did not seem to devote the time to their examination
Born the very year that the pyramids were discovered, which the great subject demanded. This is an important
soft-spoken Samuel Mercer has spent a lifetime observation, and, in a way, a true one. It shows clearly
studying ancient languages. He has specialized in the scholars’ attitude. They examined the Prophet’s
cuneiform and hieroglyphics, has compiled grammars interpretations and translations only from a scientifically
in Assyrian, Ethiopic and Egyptian, written a definitive linguistic standpoint. That was their task. That is what
study of the tablets of Tell-el-Amarna, been professor the Bishop had requested. True, some of them made
of Semitic languages and Egyptology at the University historical remarks, but only as based upon their linguistic
of Toronto. Since 1946 he has devoted his full time examination. Every one of the eight scholars, as far as
and energies to working on the pyramid texts. (Time can be discovered from their replies, judged the Prophet
Magazine, November 3, 1952, page 66) as a translator. There was absolutely no religious
bigotry, . . . the scholars did not condemn the Prophet’s
After reading this article LaMar Petersen wrote a letter translations because of religious prejudices—for some
to Dr. Mercer in which he stated: of the same scholars have very little interest in religion
as dogma anyway—they condemned it purely on
Recently at the Salt Lake Public Library I read your linguistic grounds. Their condemnation was unanimous
analysis of the Book of Abraham controversy in the and independent. The present writer can testify that no
Utah Survey Magazine for September 1913. Imagine one scholar knew what the others had written till the
my surprise upon laying down the Survey and picking pamphlet appeared. The reply of each scholar was brief,
up Time Magazine for November 3, 1952 to find the very little time being devoted to a study of the Prophet’s
article on page 66 telling of your latest work in the work in general. Any and every Egyptologist would
translation of Egyptian hieroglyphics. most likely have acted in the same way, for it required
Would you mind telling me if in the intervening only a glance to find out that the interpretation and
thirty-nine years since 1913 you have altered your translation were absolutely wrong in every detail. . . .
opinion in any way concerning Joseph Smith’s purported (Utah Survey, Vol. 1, no. 1, September 1913, pages 7-8)
translation of the facsimiles appearing in the Book of
Abraham? (Letter by LaMar Petersen to Dr. Mercer, When Spalding’s pamphlet first appeared the Mormon
December 16, 1952) leaders were very upset. Dr. Sidney B. Sperry relates:
In a letter dated February 19, 1953, Dr. Mercer replied . . . it was during those years of 1912 and 1913 that a
that he had not changed his mind concerning Joseph prominent clergyman in Salt Lake, the Reverend Mr.
Smith’s purported translation: Spaulding, came out with an attack on the Pearl of Great
Price, more specifically the little book of Abraham.
I do indeed remember my work on the “Book of His method was to send out a copy of the book of
Abraham,” although it is many years now since I have Abraham material (particularly its hypocephalae) to
had occasion to think much about it, although I am certain Egyptologists and ask them to give their opinion
sure that my views on the subject have not changed, regarding the Prophet Joseph Smith’s translation.
because the question of translation was so clear-cut. I well remember when that attack came out, and to
(Letter by Dr. Samuel A.B. Mercer to LaMar Petersen, say that it stirred up our general authorities is to put it
February 19, 1953) mildly. The brethren were very much concerned about
the faith of our young people, because it was probably
Dr. Hugh Nibley claims that the Egyptologists who the first major attempt, in a technical way, to throw
examined Joseph Smith’s translation in 1912 “never doubt and confusion about the Mormon scriptures. I
intended to do any real work,” and that they did not well remember at the time how, in my religion class, Dr.
take the matter seriously: John A. Widtsoe’s brother, Osborne J. B. Widtsoe—a
great man—tried to tell the young people about the
Dr. Mercer frankly admits that he and the other scholars situation, and attempted to save us from leaving the
“did not seem to take the matter very seriously,” and Church. (Pearl of Great Price Conference, December 1,
devoted very little time to it indeed: . . . (Improvement 1960, Brigham Young University, 1964 ed., pages 1-2)
Era, January, 1968.
Dr. Sperry also gave this information concerning
The way Dr. Nibley uses this reference the reader might Spalding’s pamphlet:
get the impression that the Egyptologists did not give
When the latter appeared it literally produced a sensation
Joseph Smith’s work a fair trial. When Dr. Mercer’s in the Church. The writer well remembers how as a
statement is restored to its context the meaning becomes student then in high school all the teachers and brethren
plain: generally were talking about it. In the excitement many
of them stated that they felt it was impossible to answer

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Mr. Spalding because he had made out such a good case there were certain things that held him back. The elders
against Joseph Smith as a translator. (Ancient Records in New York on one occasion were going to baptize him
Testify in Papyrus and Stone, by Dr. Sidney B. Sperry, on a Saturday afternoon. Dr. Talmage arrived in town
1938, page 73) on Wednesday, and he told the elders: “You leave him
alone.” So, he did not come into the Church, but he did
Dr. Webb do a great job of defending our cause. I think in many
respects that he did the best job of any one in defending
The Mormon leaders did not know how to deal with the Church’s interests at that particular time.
Spalding’s pamphlet. It is claimed that there was not He wrote a wonderful book, Case Against the
Mormons, under the name of Robert C. Webb, Ph.D.
an Egyptologist in the Church who could answer the
I regret that the brethren let him put down Robert C.
attack. The Mormon historian B. H. Roberts said: Webb, PhD., because he was no Ph.D. (Pearl of Great
There were no Egyptian scholars in the church of the Price Conference, December 10, 1960, 1964 ed., page 9)
Latter-day Saints who could make an effective answer to
the conclusions of the eight scholars who in various ways
On pages 6 and 7 of the same publication, Dr. Sperry
pronounced against the correctness of Joseph Smith’s gives this information:
translation of the Egyptian parchments that so strangely
Dr. Talmage told me an interesting story, and in fact,
fell into his hands; . . . (A Comprehensive History of the
talked to me very earnestly for five hours one day in
Church, by B. H. Roberts, Vol. 2, page 139)
his office. He told me things that are not known to the
public generally and were not known to any of the
The Mormons, however, did receive help from a man
Church authorities at that time except himself and his
who called himself “Robert C. Webb, Ph.D.” On son, Sterling. I guess I am the only one living today
January 18, 1913, an article in defense of the Mormon that knows certain details about this attack [Reverend
position appeared in the Deseret News. It was supposed Spaulding’s] that had been made upon the Church. So
to have been written by “Dr. Webb.” In the introduction let me tell you briefly about it.
to this article the editors of the Deseret News stated: Dr. Talmage told me that in 1910, there came a
gentleman to President Joseph F. Smith, representing
The author is a non-resident of Utah, and is not a member himself as a writer who was going to write an article
of the Church of Jesus Christ of Latter-day Saints. The on the Mormons in one of the large magazines, and
article as received by The News was accompanied by he wanted first-hand material about the Church. So
the statement that the author had written it upon his President Smith turned the man over to Dr. Talmage,
own initiative, without request or suggestion from any . . . Dr. Talmage told me that he showed this man even
member of the Church, and solely because of his interest the records where the tithing money went, which is
in the subject, to which his attention had been drawn by something even you cannot get, except for your own
the publication of the pamphlet by Episcopal Bishop accounts, . . .
F. S. Spalding, and comments thereon. (Deseret News, In two or three years, the Reverend Mr. Spaulding
as quoted in the Improvement Era, Vol. 16, March 1913, of Salt Lake was scheduled to give a talk before the
page 435) Ministerial Association of New York City, and he went
back there and met this gentleman. You older folk will
Fawn M. Brodie claimed that Robert C. Webb’s real remember Robert C. Webb as he was known in these
name was “J. E. Homans,” and that he was “neither an articles that were written about the Pearl of Great
Egyptologist nor a Ph.D” (No Man Knows My History, Price, after the attack had been made on it. He had
page 175). It is rather obvious that if Mrs. Brodie is been a ministerial student and had had some training
in Biblical languages and also dabbled considerably in
correct in this matter, the Mormon leaders were guilty
Egyptology. Robert C. Webb happened to be present at
of deception. Strange as it may seem, Dr. Sidney B. this meeting, and when Mr. Spaulding was introduced
Sperry, of the Brigham Young University, confirmed the he (Spaulding) told the audience, composed mainly of
fact that Robert C. Webb was “no Ph.D.” At a “Pearl of ministers of course, that he was contemplating making
Great Price Conference” held December 10, 1960, Dr. an attack on the Mormon people through the medium
Sperry answered a number of questions. At one point of the Pearl of Great Price. Throughout his talk he
in the discussion he was asked about Robert C. Webb: emphasized this body blow to be made upon the book
of Abraham. Remembering the kindness with which the
Question: What did Mr. Webb do for the Church? Church authorities had treated him when he was getting
He was not a member? material for his article about the Mormon people, Mr.
Answer: He was not a member of the Church. We Webb (his real name was J. C. Homans) wrote a letter
had him at Brigham Young University to lecture, in old to President Joseph F. Smith in which he made known
Room 260 in the Joseph Smith building. I might state the impending attack upon the Church and on the Pearl
that that man was converted to the Church. However, of Great Price.

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 A man who was on the faculty at the Brigham Here it is again: The bishop is not interested in Webb’s
Young University related the following to us: At one arguments and evidence, but in his status and rank—
considerations that are supposed to bear no weight
time “Dr. Webb” attended a meeting at the BYU. After
whatever with honest searchers after truth—Nullus
the meeting was over, this man asked “Dr. Webb” in verba! What on earth have a man’s name, degree,
if he would like to see the fine collection of books in academic position, and, of all things opinions, to do with
the Brigham Young University Library. “Dr. Webb,” whether a thing is true or not? (Improvement Era, January
however, indicated that he was much more interested 1968, page 22)
in having a smoke. Since smoking frowned upon at the
We feel that Dr. Nibley is being very unfair about this
BYU, they had to take a walk away from the campus.
matter, for in his book, Sounding Brass, Dr. Nibley
This man was able to learn a good deal about “Dr.
criticizes Irving Wallace for referring to M. Wilford
Webb.” He learned that “Dr. Webb” was a professional
Poulson as “Dr. M. Wilford Poulson.” This book contains
writer who was hired to defend various causes. One of
a section entitled “How to Write an Anti-Mormon Book
his books was in defense of the liquor industry. This
(A Handbook for Beginners).” This section, which
book was written under another assumed name.
is written in a very sarcastic manner, is an attempt to
The Mormon historian B. H. Roberts admitted that
show that anti-Mormon writers are very dishonest. The
“Dr. Webb” was an assumed name, but he defended his
following statement by Dr. Nibley appears in “Rule 13”:
work:
RULE 13: Wave your credentials! Remind the
Finally a volunteer champion appeared outside the church reader from time to time of your “years of intensive
in the person of “Robert C. Webb, Ph.D.,” who wrote a research.” If you need high authorities you can always
review of the whole controversy in three articles which promote your helpers to meet the demand. Note with
appear in the Improvement Era for March and September, what easy dominion Mr. Wallace not only bestows
1913, and for February, 1914. “Dr. Webb” was an assumed the doctorate on one Wilford Poulsen, M. A., for his
name because, doubtless, the author did not wish to welcome gossip, but with it the title of “Foremost living
appear in his own personal character as champion of the authority on Mormonism,” heading the parade of the
“Mormon” side of the controversy and expose himself “host of scholars” (unnamed) who instructed Mr. W.
to undesirable notoriety. And while the desire to escape “on various aspects of the Mormon past.” (Sounding
such notoriety may not to some justify the assumption of a Brass, by Hugh Nibley, page 77)
name other than his own in such a controversy, still if the
argument of “Dr. Webb” be considered apart from who Mormon writers have always criticized non-Mormons
wrote it, but judged upon its merits, its effectiveness will for using tactics similar to the one the Church leaders
not be doubted. (A Comprehensive History of the Church, used in the Spalding controversy. George Reynolds,
by B. H. Roberts, Vol. 2, page 139) for instance, made this statement concerning the anti-
Mormon writer Philastus Hurlburt:
F. S. Spalding was anxious to know who “Robert C.
Webb, Ph.D.” was, but the Mormons seemed unwilling Doctor Philastus Hurlburt was the originator or
to give out the information: inventor of the “Spaulding Story.”
He was not a doctor by profession, but his mother
We feel that we should be in a better position to judge gave him that name because he was the seventh son, a very
of the value of the opinions of Robert C. Webb, Ph.D., common custom in some parts at the time he was born.
the most ambitious of the critics of the pamphlet, if we Those who adopt his fabrication with regard to the
were told definitely who he is. All we have been able to authorship of the Book of Mormon would have people
discover about him is that he is a non-resident of Utah, believe that he really was a doctor. It gives an air of
is not a member of the Church of Jesus Christ of Latter- respectability to their tale, and tends to make the public
day Saints, and that “Robert C. Webb” is not his real think that he must have been a man of good education,
though he really was not. (The Myth of the “Manuscript
name. It is, we believe, most unusual to place a scientific
Found,” by George Reynolds, 1883, page 13)
degree like Ph.D. after an assumed name. If Dr. Talmage,
through whom, we are informed, the Deseret Evening
Although “Dr. Robert C. Webb” was able to
News received the Webb articles, would inform us what
the author’s real name is, where he received his degree, quote from several different languages and make a
and what academic position he holds, we should be better great display of knowledge, from the standpoint of
able to estimate the value of his opinions. — Franklin S. an Egyptologist his arguments are very weak. Samuel
Spalding. (Utah Survey, September 1913, page 3) A. B. Mercer made this statement concerning one of
“Dr. Webb’s” interpretations: “His whole symbolical
The Mormon apologist Hugh Nibley makes this statement is full of errors and is its own refutation. To
statement concerning Spalding’s questions about “Dr. the layman it is unintelligible and to the expert it is
Webb:” ridiculous” (Utah Survey, September 1913, page 27).

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It is interesting to note that Hugh Nibley is still using interested in the girl we were going to date the next
R. C. Webb’s material. He refers to him as “the outsider, Friday night for the dance than we were about losing our
faith. I think very few of us lost our faith for a moment
R. C. Webb” (Improvement Era, January 1968, page
because of that attack made upon the Pearl of Great
20). In just five articles published in the Improvement Price. (Pearl of Great Price Conference, December 10,
Era (January to May, 1968) Hugh Nibley refers to R. C. 1960, 1964 ed., page 2)
Webb or his work at least 23 times.
The Mormon Church was able to survive Spalding’s Two, the Mormon leaders had a professional writer
attack upon the Book of Abraham because the Mormon handle their case and allowed him to use the assumed
people felt that “Dr. Webb” had answered the critics. Prof. name “Robert C. Webb, Ph.D.,” when “he was no
N. L. Nelson made these statements in a letter to Spalding: Ph.D.,” which caused the Mormon people to believe
that the scholars were wrong.
The fog your critics spread did not hang long. Dr. Three, since many of Spalding’s supporters did not
Robert C. Webb’s masterly explication of these plates realize how good his work was and did not continue to
restored to me more than your destructive criticisms
took away. . . .
support it after his death, his work almost died out.
Dr. Webb has, indeed, vindicated the prophet better Nevertheless, we feel that there is a real revival of
than he knew himself. . . . (Improvement Era, April, interest in F. S. Spalding’s work, and his work may now
1913, pages 604-605) get the serious attention that it deserves.
In 1964 we reprinted F. S. Spalding’s pamphlet
The Mormon historian B. H. Roberts stated: in a work titled Why Egyptologists Reject the Book
“Mormonism” was not moved a peg by the critique. of Abraham. Wallace Turner, a correspondent for the
So far as known there were not a score of Latter- New York Times, examined this work and came to the
day Saints whose faith was affected by the Spalding following conclusion:
brochure. (A Comprehensive History of the Church, by
B. H. Roberts, Vol. 2, pages 138-139) . . . I am convinced by very simple direct evidence that the
Book of Abraham is a spurious translation. (The Mormon
Osborn J. P. Widtsoe wrote: Establishment, by Wallace Turner, 1966, page 233)

What came to the younger men and women of The January 1968 issue of the Improvement Era, a
Zion as a shock, has passed harmlessly by. The source Mormon publication, announced:
of strength has been sapped—the bishop’s battery is
wrecked, the force of his cunningly wrought argument Recent challenges that question the authenticity of
is broken. Really, there remains little to be done except many statements in one of the standard works of the
to clean away the wreckage of another unsuccessful Church, the Pearl of Great Price, have reopened an old
attack upon the stronghold of “Mormon” faith, and to discussion . . . Brother Hugh Nibley, . . . presents in
proceed triumphantly on our way. (Improvement Era, this fascinating series some of the material that must be
April, 1913, page 593) considered in the reappraisal of certain Egyptological
aspects of the Pearl of Great Price, for which the time is
Dr. Nibley claims that Spalding’s attack failed because now ripe. (Improvement Era, January 1968, pages 18-19)
his argument was weak:
In the first article Dr. Nibley makes this statement
Bishop Spalding’s grand design had all the ingredients concerning our photo-reprint of the Spalding book:
of quick and sure success but one, and if in spite of it the
Pearl of Great Price is still being read, it is because the The recent reissuing of Bishop Franklin S. Spalding’s
bishop failed to include in his tremendous barrage a single little book, Joseph Smith, Jr.. As a Translator, though not
shell containing an item of solid and relevant evidence. meant to revive an old discussion but rather to extinguish
(Improvement Era, January, 1968, page 20) any lingering sparks of it, is nonetheless a welcome
invitation, or rather challenge, to those who take the Pearl
We feel, however, that the failure of Spalding’s work of Great Price seriously, for long experience has shown
in 1912 had nothing to do with the nature of his evidence. that the Latter-day Saints only become aware of the nature
and genius of their modern scriptures when relentless and
Actually, he had a very good case, but there were at least obstreperous criticism from the outside forces them to
three things that prevented it from succeeding: take a closer look at what they have, with the usual result
One, there was a lack of interest among the Mormon of putting those scriptures in a much stronger position
people. Dr. Sidney B. Sperry states: than they were before. We have all neglected the Pearl of
Great Price for too long, and should be grateful to those
The brethren were very much concerned about the faith who would now call us to account.
of our young people, . . . In this introductory study we make no excuse for
Well as I look back on this experience, I have poking around among old bones, since others have dug
to smile quite a little, because frankly we were more them up to daunt us; but we should warn them that if they

130
 insist on bringing up the ghosts of the dead, they may The Mormon people have had a strange attitude
soon find themselves with more on their hands than they about the science of Egyptology. There has been much
had bargained for. . . . it is others who have conjured up pretense, but very little attempt to get down to the basic
the ghostly jury to testify against the Prophet; and unless
issues involved. Even Dr. Nibley admits that this is true:
they are given satisfaction, their sponsors can spread
abroad, as they did in Bishop Spalding’s day, the false To this day no one has engaged in the type of study
report that the Scholars have spoken the final word and necessary to come to grips with the Pearl of Great Price,
“completely demolished” (that was their expression) though that great book openly invites such study: “If the
for all time the Pearl of Great Price and its author’s world can find out these numbers so let it be. Amen.”
claim to revelation. (Improvement Era, January 1968, Up to the present, all studies of the Pearl of
pages 18-19) Great Price without exception have been in the
nature of auxiliary studies—compendiums, historical
We feel that Dr. Nibley’s attack on F. S. Spalding’s background, etc.—or preliminary surveys. . . . Even the
work is very unfair, and we will have more to say about extensive labors of James R. Clark, valuable as they are,
it later. are all of an introductory nature, clearing the decks as
it were for the real action to come.
Tragic Neglect Full-scale college and extension courses,
graduate seminars, Churchwide lecture series, stately
After the excitement over Spalding’s pamphlet public symposiums, books, pamphlets, monographs,
died down, the Mormons took very little interest in the newsletters, and articles, all done up in fancy bindings
science of Egyptology. Jean Capheart, an Egyptologist usually adorned with reproductions of the Facsimiles
from the Pearl of Great Price or with faked Egyptian
who visited Salt Lake City, noticed this lack of interest: symbols to intrigue and beguile the public, have all
Dr. Capheart lauded the Latter-day Saints for failed to get beyond the starting point of the race, which
their study of Egyptian, wondering at the same time after all must be run on the long hard obstacle course of
why there is not a greater study of the science as a Egyptian grammar and epigraphy and not on the lecture
result of the foundation that their religion has in the platform. The Mormons, it seems, have gone all out for
authenticity of their Book of Abraham. (Pearl of Great the gimmicks and mechanics of education, but have
Price Conference, 1964 ed., page 60) never evinced any real inclination to tackle the tough,
basic questions of evidence raised by the Pearl of Great
Mormon writers admit that their people should have a Price. (Improvement Era, January, 1968, page 24)
great interest in this subject. Milton R. Hunter made this
comment: On page 20 of the same publication, Dr. Nibley stated:

No people should be more interested in the story The situation today is essentially the same as it was
of the language and writings of ancient Egypt than on all those occasions, with the Mormons, untrained in
members of the Church of Jesus Christ of Latter-day Egyptology, helpless to question on technical grounds
Saints, because the Book of Abraham and also the Book the assertions of such experts as Deveria and E. A. W.
of Mormon records were written in certain types of Budge, who grandly waved their credentials for all to
Egyptian characters. The former writings were recorded see, . . .
in those characters that were used in Father Abraham’s
day, while the Nephites wrote their records in what In an article published in the Brigham Young
they termed reformed Egyptian. (Pearl of Great Price University Studies, Dr. Nibley stated:
Commentary, Salt Lake City, 1964, page 18)
It is almost certain that having the papyri waved
Dr. Sidney B. Sperry stated: under our noses will have somewhat the same effect on
LDS educators that the success of the first Sputnik had
There are few Western peoples whose religion is of on American education in general. . . . In the same way
such a nature as to create more interest in the land of a few faded and tattered little scraps of papyrus may
Egypt than that of the Latter-day Saints. . . . the Latter- serve to remind the Latter-day Saints of how sadly they
day Saints have a unique scripture called the Book of have neglected serious education. There is no shortage
Abraham which purports to be the very writings of that of people publishing books and articles, holding
patriarch and which may have been written while he learned symposiums, and giving classes and lectures
was in Egypt, and presumably in Egyptian. . . . another in the mysteries of the Pearl of Great Price, but the
of our scriptures, the Book of Mormon, has an Egyptian precious papyri themselves, the subject of so much wise
connection that is very interesting. (Ancient Records discourse through the years, are greeted with an abashed
Testify in Papyrus and Stone, by Dr. Sidney B. Sperry, silence. It is said that when the Chinese in their first
1938, page 23) naval encounters with Europeans found their ships no
match for steamboats, they proceeded to erect funnels on
the decks of their junks, in which they would burn straw,

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thus rivaling the formidable appearance of the enemy. So, we have an exciting job, brethren and
The mock steamboats no doubt satisfied the Chinese sisters, ahead of us in translating, if it is possible,
and made a fine impression as long as they did not have these characters, part of which are hieratic and part
to come up against real steamboats, and such has been hieroglyphic. (Pearl of Great Price Conference,
the way of our Mormon scholarship, assiduously aping December 10, 1960, 1964 ed., pages 8-9)
the learning of the world in its safe and comfortable
isolation. It would have been possible through the years On pages 10 and 11 of the same book Dr. Sperry answered
to have obtained from time to time the services of the a number of questions. Some of his answers are very
world’s best Egyptologists and archaeologists for but a revealing:
fraction the cost of, say, a local billboard campaign to
add luster to the image of the University. Not only has Question: Is there any of this “one hundred times
our image suffered by such tragic neglect, but now in more material” translated, and if so, who has it?
the moment of truth the Mormons have to face the world Answer: Well, Dr. Clark and I have it. We have not
unprepared, after having been given a hundred years’ fair translated it. That is going to be a terrific job, believe me.
warning. (Brigham Young University Studies, Winter, .....
1968, pages 171-172) Question: Does it seem at all likely to you,
after the searches you have already conducted, that
It is interesting to note that the Brigham Young the manuscript of Joseph and Abraham may still be
University has had copies of “Joseph Smith’s Egyptian somewhere, or may still be found?
Alphabet and Grammar” for about thirty years. This Answer: That is quite a problem. I think that the
work includes pages of Egyptian characters copied record of Joseph, or at least parts of it, are in this material.
What a thrill it would be if we could get it translated!
from the original papyrus. Yet, strange as it may seem,
.....
no one from the BYU has published a translation of this Question: What is the current attitude of the
material! On December 11, 1967, Dr. Sidney B. Sperry Church leaders toward the translating of this additional
made this comment about this work: information you have found?
Answer: I do not know. I suppose the brethren
DR. SPERRY: One of the things that strikes me about might let it be published, but that is doubtful at the
this whole business is the importance of our discover, present time.
some 30 years ago, of Joseph Smith’s Egyptian Alphabet
and Grammar. When we first opened it we found If Dr. Sperry really felt that these texts supported
numerous pages of Egyptian material. (I notice Dr. Clark Joseph Smith’s work, why did he not devote himself to
has brought some photographs of it with him.) There must
the work of translating them? Dr. Sperry and Dr. Nibley
be a hundred times more material in this volume than
there is in the whole of the Pearl of Great Price. have spent years working upon books and articles in
I am curious as to just what the relationship is defense of the Mormon church. Why have they not
between the content of these newly-found papyri and invested this time in working upon these important
that of the Prophet’s grammar. I have the feeling we documents? Could it be that they suspected that this
are going to find that this Egyptian material in the material would not vindicate Joseph Smith’s work?
grammar is much more important than we may have Dr. Sperry claims that he studied enough Egyptology
thought. Why would the Prophet have had it copied
“to appreciate the nature of our problem in the Book of
unless it seemed to him to be of great importance? Nor
can the relationship between the two be fully defined Abraham”:
until we know just what this new material is about.
In time I went back to the University of Chicago and
(Newsletter and Proceedings of the Society for Early
took courses in Egyptology. And I might state here,
Historic Archaeology, BYU, March 1, 1968, page 8)
brethren and sisters, that Egyptology is very difficult.
I would like to see in the future, some young men in
At the Pearl of Great Price Conference held December
the Church, with a flair for linguistic work, become
10, 1960, Dr. Sperry stated: specialists in this thing. I got enough of it, however, to
Now, my time is up and you may want to ask a be able to appreciate the nature of our problem in the
few questions. We have a hundred times more Egyptian book of Abraham, and to help me in my Old Testament
material than you have in the entire book of Abraham and New Testament studies. (Pearl of Great Price
as it is presently printed. Here is another piece of Conference, December 10, 1960, 1964 edition, page 3)
translation. Notice this page, a whole page of Egyptian
We feel that this is the whole problem in a nutshell.
material. Some of this material may be from the book
of Joseph. Here Eve is apparently talking to the serpent. Too often Mormon scholars have started to study
Notice, the serpent is on legs! Well, I am sure Dr. Clark Egyptology, but when they begin to get an idea of the
can bring out more of this material. problems involved they give up in despair.
.....

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 Some Mormons believe that Egyptologists have preparing a mummified body on a bed. The head of the
changed their minds regarding Joseph Smith’s work. god has been miscopied as human and should be that of
In a letter to the editor of the Deseret News, Julian R. a jackal. Beside the head of the mummy there is a flying
bird which represents the Egyptian’s soul. Under the
Durham stated:
bed there are four jars into which the soft inner parts of
There has been some comment regarding the the body were placed by the ancient Egyptians. Figure
recently discovered Book of Abraham papyri, that the 3 is even more common, showing the dead Egyptian
Church submit them to the foremost scholars in the field led into the presence of the god Osiris for judgment as
of Egyptology. That same procedure was carried out by to his moral character in life. In these the hieroglyphs
the Rt. Rev. Spalding, Episcopal Bishop of Utah in 1912. have been very sketchily copied, and probably could
He submitted the three facsimiles to several renowned have been read on the original.
Egyptologists. Their snap judgement (which would Figure 2 is a round disk made of cloth and jesso to
haunt them now) can be summed up in the words of be placed under the head of a mummy in the late period
one of them, Flinders Petrie, who said “There is not one of Egyptian culture (after 900 BC). It shows the scene
single word that is true in his (Smith’s) explanations!” customarily on such magical protection for the dead.
They could not conceive how anyone in the rural In this the hieroglyphs can in part be checked and do
America of 1830’s could know anything about Egyptian, correspond to those on such pieces as known in various
or in fact, know more Egyptian than they. They simply museums. In fact the name of the dead appears as the
refused to devote any serious study to the facsimiles. same as that of Shishak in the Bible.
Their “snap” conclusions have boomeranged on them From the standpoint of the Egyptologist the
under recent high level investigation by competent explanations given with these illustrations are
scholars. incorrect. The Egyptian language on such documents is
Today the papyri are in the hands of one of the best decipherable and has appeared in translation in various
qualified Egyptologists in the world, Hugh Nibley, a books. If these copies were more accurate, one could
foremost church scholar who has demonstrated on an probably read connected texts from them. (Letter from
intellectual basis the capabilities of Joseph Smith in Prof. John A. Wilson, University of Chicago, March
language studies. — JULIAN R. DURHAM (Deseret 16, 1966, to Marvin Cowan)
News, December 27, 1967, Letters to the Editor)
In a letter dated March 22, 1966, Richard A. Parker, of
As we have already shown, Dr. Mercer did not the Dept. of Egyptology at Brown University, replied:
change his mind regarding Joseph Smith’s work, and
To answer your questions: (1) The ancient Egyptian
we doubt that there is any non-Mormon Egyptologist language can be called completely decipherable. There
who would agree with Joseph Smith’s translations. are some words in the vocabulary whose specific
Marvin Cowan, a Baptist missionary working among meaning is still undetermined but there are very few
the Mormons, was told by different Mormons that the whose general meaning remains uncertain. We can read
pamphlet by F. S. Spalding was out-dated and that the almost any text with a high degree of confidence.
Egyptologists today would probably give a different (2) (a) The pictures you sent me are based upon
Egyptian originals but are poor or distorted copies.
opinion concerning Joseph Smith’s translation. After Many of the hieroglyphs are recognizable but so many
obtaining the names of prominent Egyptologists from others have been so poorly copied that the illustrations
the Smithsonian Institute, he sent them the facsimiles cannot be read. (b) The explanations are completely
from the Pearl of Great Price along with a letter in which wrong insofar as any interpretation of the Egyptian
he asked if the Egyptian language was “completely original is concerned.
decipherable,” also if the facsimiles enclosed were (c) Number 1 is an altered copy of a well known
“true Egyptian writing or characters?” He also asked if scene of the dead god Osiris on his bier with a jackal-
god Anubis acting as his embalmer. The four jars
Joseph’s explanations were “true interpretations of the beneath the couch are four canopic jars with the heads
pictures if they are Egyptian” and if the explanations are of a human, baboon, jackal and falcon. The bird over
incorrect, “what do the three pictures mean?” Osiris is a ba or soul-bird. There are many variations
In a letter dated March 16, 1966, John A. Wilson, of this scene in Egyptian monuments.
Prof. of Egyptology at the University of Chicago, Number 3 is a poor copy from a scene from some
replied as follows: funerary papyrus in which the dead person is conducted
by the goddess of truth and another unknown figure
We have had previous occasion to comment on the into the presence of Osiris seated on his throne with
illustrations in Joseph Smith, “The Pearl of Great Price.” presumably Isis standing behind him. The hieroglyphs
Two or three documents are in question as the two are so badly copied that nothing can be made out but
oblong illustrations show pictures from the Egyptian this also is a very common scene. (Letter by Richard
Book of the Dead. Whether this is one papyrus or two A. Parker, Dept. of Egyptology at Brown University,
is immaterial. In illustration No. 1, the god Anubis is March 22, 1966)

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After the papyri were turned over to the Mormon Chicago fire the museum was totally destroyed and
Church by the Metropolitan Museum, Marvin Cowan with it the precious ancient manuscripts. (The Restored
sent pictures from the Deseret News to these same Church, Salt Lake City, 1956, page 144)
Egyptologists and asked if the photographs of the It now appears that after Joseph Smith’s death his
original papyri would cause them to change their widow sold his collection to Mr. A. Combs. Eleven
opinions. pieces from the collection eventually ended up in the
In a letter dated January 5, 1968, John A. Wilson, of Metropolitan Museum. Dr. Fischer, of the Metropolitan
the University of Chicago, stated: Museum, explains how this happened:
. . . as far as I am concerned I see pieces of two or FISCHER: Our first knowledge of them goes back to
possibly three different papyri and everyone of them 1918 when our first curator, Dr. A. M. Lythgoe, was
looks like a traditional Book of the Dead. shown these fragments by a Mrs. Alice Heusser, a
woman who lived in Brooklyn. . . . Her mother had been
Marvin Cowan asked Dr. Parker these questions
housekeeper to a person named Combs, and Combs had
concerning the papyrus Joseph Smith reproduced as bought them from the family of Joseph Smith. It is that
Facsimile No. 1 in the Book of Abraham: sale which is mentioned in the letter I referred to. On the
death of Mr. A. Combs, they were left to Mrs. Heusser’s
1. On page seven of the enclosed article is a mother. . . . they were offered to us by the widower of
picture of the papyrus from which Joseph Smith drew Mrs. Heusser, Mr. Edward Heusser. We acquired them
facsimile #1. (a) Would you still say this is the god then in 1947. (Dialogue: A Journal of Mormon Thought,
Anubis preparing a mummified body? (b) Do you see Winter, 1967, page 56)
anything in the picture that would change what you
previously told me? According to the Improvement Era, the Church
In a letter dated January 9. 1968, Dr. Parker replied: became aware that Joseph Smith’s papyri were still in
existence in 1966. Dr. Aziz S. Atiya, a non-Mormon, was
1. (a) YES. supposed to have discovered the papyri at the Metropolitan
(b) NO. Museum in the spring of 1966. Dr. Atiya states:
John A. Wilson also continued to maintain that the “I was writing a book at the time, . . . It must have
picture showed “Anubis and the corpse” (Letter dated been in the early spring of 1966. I really forget the date.
January 5, 1968). My book was ready for the press, and I was looking for
Marvin Cowan asked Richard A. Parker this supplementary material.
“While I was in one of the dim rooms where
question: “3. The papyrus pictured at the top of page
everything was brought to me, something caught my
seven has what appears to be three columns of writing eye, and I asked one of the assistants to take me behind
on the right hand side. Smith did not put these on his the bars into the storehouse of documents so that I could
facsimile. Can you tell me what they are?” Professor look some more. While there I found a file with these
Parker replied: documents. I at once recognized the picture part of it.
When I saw this picture, I knew that it had appeared in
3. The fragments of hieroglyphic texts are clearly the Pearl of Great Price.” (Improvement Era, January,
funerary. Study of them could no doubt identify their 1968, page 13)
source in the Book of the Dead.
Dr. Fischer, however, made it sound like Dr. Atiya’s
Thus we see that the Egyptologists have not changed “discovery” was planned. In an interview with Dialogue,
their opinions concerning this matter. he stated:

Papyri Located FISCHER: Frankly, we didn’t know what the

Mormon Church’s wishes were. It wasn’t until we
For years Mormon writers have claimed that the discussed the matter with Professor Atiya, who teaches
original papyri Joseph Smith used in his production of in Salt Lake City at the University of Utah, that we had
the Book of Abraham had been destroyed in the Chicago a possibility of finding out how they felt about it. Then
it became possible to transfer the documents from us
fire of 1871. William E. Berrett stated: to them.
They were considered as the property of the Smith DIALOGUE: At what time did Dr. Atiya become
family and, after the Prophet’s martyrdom, were aware of the existence of the scrolls?
retained by his wife, Emma. They were later sold by FISCHER: I would say about a year ago. We know
her to a museum at St. Louis, from whence they found him well; he is a gentleman we have been associated
their way into the Museum of Chicago. In the great with through the American Research Center in Egypt

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 and so on. He had come to our department and was exhibit, though a few professionals have been told about
looking for illustrations for one of his books. This matter them in confidence and have been shown photographs,
came up in the course of giving him this help. We knew, but not sufficiently long to study and translate them. In the
since he worked in Salt Lake City and was acquainted summer of 1966, Prof. Nibley showed me enlargements
with leaders of the Mormon Church, that he might very of the photographs; they had been obtained by a third
tactfully find out how they felt about it. So we simply party and passed on to Prof. Nibley, who was evidently
informed him about this in confidence, and I think he interested in purchasing the papyri, which included the
handled the matter very nicely. (Dialogue: A Journal of embalming scene reproduced (with many imaginative
Mormon Thought, Winter, 1967, pages 56-58) restorations since the original is badly damaged) in the
PGP. The published woodcuts are execrable, but the
In a letter dated April 5, 1968, Henry G. Fischer stated: handwriting on the originals is bad enough, though there
is no question that they are late (probably Roman Period)
The moment I found, in Professor Atiya, a means MSS of the Book of the Dead and similar funerary
of determining the Church’s interest in our papyri, literature, and Prof. Nibley, who had already had the time
we explored the possibilities of transferring them. I to study the photographs, had identified several chapters
cannot speak for my predecessors, but the reason I of the BD (unfortunately I can’t remember the numbers
“suppressed” information concerning the papyri prior off hand). (Letter dated August 29, 1967)
to their transference was simply to avoid involving my
institution in doctrinal controversy. Dr. Nibley claims that it is the non-Mormons who
have suppressed the truth about the papyri:
However this may be, Dr. Atiya contacted the
Church leaders. Glen Wade gives this information: At no time have the manuscripts not been just as
available to Egyptologists as they are now to members
Dr. Atiya obtained photographs of the material in of the Church. Since the Church obtained them, they
the file and returned to his home in Salt Lake City. He have been made available to everyone. It is not the
immediately got in touch with his good Mormon friend, Mormons who have kept the documents out of the hands
Taza Peirce, and told her in confidence what he had of the scholars but the other way around. (Improvement
discovered. A few days later the two of them met with Era, April, 1968, page 65)
President N. Eldon Tanner and the photographs were
displayed. Later, the photographs were sent to Brigham As far as we can determine, the Egyptologists who knew
Young University for inspection by Professor Hugh about the papyri seemed to feel that they were doing
Nibley, who confirmed that the papyri were from the the Mormons a favor by keeping the facts about the
Mormon collection. (Dialogue: A Journal of Mormon papyri secret. When one Egyptologist was pressed for
Thought, Winter, 1967, page 53)
information on this subject, he wrote:
Although the Mormon leaders tried to keep it If it keeps the Mormons happy to hide a few papyri that
secret, the fact that the papyri were still in existence are probably of interest to none but themselves, why
began to leak out. In a letter dated August 9, 1966, an not? . . . I regret that my position in this matter must be
Egyptologist stated: essentially frustrating and seem stubbornly pigheaded
to those to whom combatting the Mormons is a matter
. . . there is good reason to think that some, at least, of of great importance. (Letter dated September 2, 1967)
the papyri are still in existence, despite the persistent
stories about their having been destroyed in a fire A man who talked with this Egyptologist claimed that
around 1871. he “does not like to talk about the Mormons and claims
that for the last year will not even talk about the subject
A year later this same Egyptologist revealed the following
since everyone wants to quote him. This he absolutely
in a letter:
refuses to have happen, since Nibley is a close friend”
As usual, reality was improved somewhat in the retelling (Letter dated October 10, 1967). This Egyptologist had
of facts. Joseph Smith’s collection of papyri (I would apparently been aware of the existence of the papyri
guess it at about 30 items, including the three from which even prior to the time Dr. Atiya made his purported
the woodcuts in the Pearl of Great Price were made) was “discovery.” In a letter written in January, 1968, he stated:
disposed of after his death. The official version, that the “You must understand that the photographs are not new
whole lot was destroyed in a fire in a private museum
to me. I saw them originally a number of years ago in
in the 1870’s is certainly false (I suspect consciously
so). I do not know what happened to about two thirds of the Metropolitan Museum, then again in the summer of
the collection, though I would not be surprised if they 1965. . . . The newspaper article contains little that is new
are in the LDS archives in Salt Lake (or at BYU?), but and a number of details about the discovery and donation
obviously no one will ever know. About 10 or 11 pieces that I am a little suspicious of.”
passed through several hands and eventually ended up Dr. Nibley has made this statement concerning the
in a museum, which, however, has never put them on papyri:

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. . . no Latter-day Saint was even aware of their We know now that some members of the Mormon Church
existence until about two years ago. . . . If it had not knew of the papyri prior to 1966. We know that at least
been for Professor Aziz S. Atiya, we should still know one Egyptologist had seen the papyri or photographs of it
nothing about the papyri; he is in a very real sense their
a number of years ago. Although this man is a friend of Dr.
discoverer. (Improvement Era, April, 1968, page 65)
Nibley’s, we do not know whether he informed Dr. Nibley
While we have no proof that Dr. Nibley knew about the of the existence of the papyri. We do know that after Nibley
papyri prior to 1966, we do have evidence that some of obtained the photographs in 1966 he discussed the matter
the Mormons were aware of their existence prior to Dr. with this man, although he was reluctant to reveal much
Atiya’s “discovery.” One Mormon now admits that he about it to others. Glen Wade relates the following:
knew of the papyri as early as 1962. In the book, From At a meeting I attended in the Tustin Ward Chapel of
the Dust of Decades, we find the following information: Santa Ana, California, on August 11, 1967, Professor
Hugh Nibley stated that the papyrus text for the Book of
One student persisted in searching on into the nineteen-
Abraham and the Book of Joseph were not destroyed in
sixties, checking every possible location of the papyri. Then
the fire but were still in existence. He indicated that he
one day in 1962 he found what he had been seeking. He
personally did not know their location or ownership but
did little with his discovery and is now at a loss as to why.
that he was quite certain of their preservation. (Dialogue:
For five years he let this remarkable information
virtually rest in his study. Then one day, nearly five A Journal of Mormon Thought, Winter 1967, page 54)
years later, another man, not a member, nor a student of
Church history, hit the front pages of even the Egyptian
Glen Wade wrote to John A. Wilson, Professor of
capital’s greatest daily newspaper, through his discovery Egyptology, University of Chicago, but Dr. Wilson had
of the same documents in the same museum. (From the given his word that he would not reveal the location of the
Dust of Decades, Salt Lake City, 1968, page 104) papyri. In a letter dated August 31, 1967, Dr. Wilson stated:

On pages 113-114 of the same book, we find the following: . . . I was told verbally and in confidence that they [the
papyri,] were still in existence, recently bought by an
The Museum certainly kept an accurate file on American museum from a private source. I have been
the papyri and their origin, for in 1962 it was one asked not to reveal their present location, and I have
of the authors of this book (Whipple) who wrote to to keep my word on that. (Letter from Prof. John A.
the Museum in search of the papyri or information Wilson, as quoted in Dialogue: A Journal of Mormon
pertaining to parts of the Joseph Smith collection. He Thought, Winter 1967, page 54)
quickly received word that the Museum did have some
papyri from the Smith collection. By October, 1967, a number of people were searching
This was the first major breakthrough since the for the papyri. Finally, one of Dr. Nibley’s friends revealed
Chicago fire. He asked the Museum for a photo of the some numbers that had to do with an indexing system to
material they had. They photographed the now famous a friend of ours. This information was sent to us in a letter
original to facsimile No. 1 and sent it to his home in dated October 10, 1967. According to this same letter,
southern California. He opened the manila envelope to
discover a copy of the same papyrus Dr. Atiya was to
Dr. Nibley’s friend claimed that “Nibley got these photos
see four years later. The author compared the photo of about two years ago through the intermediary of a Prof.
the Museum original with that in the book of Abraham Aryah (?), Arabic Studies, at the U. of Utah.” It did not
and declared it authentic. For some inexplicable reason, take long to figure out that “Prof. Aryah” was probably
and perhaps because of a “stupor of thought,” he did Dr. Atiya. A friend of ours called Dr. Atiya, read him the
not feel to contact the proper authorities. numbers and asked him if he knew where the papyri were
Actually he hoped to go to New York and confirm located. Dr. Atiya pretended that he did not. He stated
his find further before announcing it to the general
that a university in the eastern part of the United States
public. It was never a secret. On a number of occasions
he showed the slick photo to fireside and seminary might be able to help us. This statement was evidently an
groups throughout the Southern California region, attempt to throw us off the track. The university, of course,
mentioning only that he had found it in an eastern answered that they knew nothing about the papyri.
museum. Excitement resulted at each showing, but no We do not know whether Dr. Atiya told the Mormon
one pressed him for the exact location of the record. He leaders that we had access to the numbers, but by this
later came to realize that the finding of the materials time they must have been well aware that we were about
by Dr. Atiya, who is a non-Mormon and a known to find out where the papyri were located. We turned
scholar, gave more meaning and better publicity to the
discovery than would have been generated on the basis the numbers over to Wesley P. Walters—one of the best
of the author’s discovery. (From the Dust of Decades, authorities on Mormon history. It did not take him long to
by Keith Terry and Walter Whipple, pages 113-114) figure out that the indexing numbers were those of a large
museum. By November 23, 1967, Wesley P. Walters had
The more we learn about this whole transaction the more written to the Metropolitan Museum. On November 28,
suspicious we become of Dr. Atiya’s purported discovery. 1967, Henry G. Fischer answered his letter:

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 In reply to your letter of November 23, the return for the papyrus pieces. The museum officials
first column of numbers (155434-44) refers to our soon agreed that the proper home for the collection
photograph negatives, while the others (47.102.1-11) was with the Church and that even an exchange of gifts
are accession numbers. would be unnecessary. (Dialogue: A Journal of Mormon
It is curious that you should inquire about these Thought, Winter, 1967, page 53)
fragments just now, for they were turned over to the
Mormon Church yesterday. As you probably know, they Henry G. Fischer, Curator of Egyptian Art at the
once belonged to Joseph Smith and the vignette of one Metropolitan Museum, stated that someone made “an
of them appears in his Pearl of Great Price. (Letter from anonymous donation” to the Museum, and because of this
Henry G. Fisher, dated November 28, 1967) donation they were able to give the papyri to the Church:
By November 27, 1967, even a reporter from the DIALOGUE: Is this a standard practice to give
New York Times had become aware that the papyri were such documents to interested private institutions such
still in existence. The time for secrecy had past, and the as the Church?
Deseret News, a Mormon-owned newspaper, announced: FISCHER: I am glad you asked that question,
since, technically, we have not given the documents
NEW YORK — A collection of pa[p]yrus to the Church. As far as the Church is concerned, it
manuscripts, long believed to have been destroyed in is a gift, of course, but it was made possible by an
the Chicago fire of 1871, was presented to The Church anonymous donation which covered the cost to the
of Jesus Christ of Latter-day Saints here Monday by Museum. We have not set a precedent for giving away
the Metropolitan Museum of Art. an object; we cannot be in that position.
Included in the papyri is a manuscript identified as DIALOGUE: Would you say that the Church does
the original document from which Joseph Smith had not have complete ownership? Is there a way by which
copied the drawing which he called “Facsimile No. 1” these documents could be called back?
and published with the Book of Abraham. (Deseret News, FISCHER: No, absolutely not. They are a gift from
November 27, 1967, page 1) the Museum, but the gift was made possible because
of an anonymous donation from a friend of ours.
Many people have wondered how the Church (Dialogue: A Journal of Mormon Thought, Winter,
leaders were able to persuade the Metropolitan Museum 1967, page 64)
of Art to give them the papyri. Although the whole
transaction is shrouded in secrecy, a few clues have We feel that there is probably much more to this
begun to leak out. story. The whole matter needs to be clarified.
Dr. Atiya states that after he learned of the papyri
Another “Find”
he met with N. Eldon Tanner, a member of the First
Presidency of the Mormon Church. According to It is interesting to note that the Mormon Church has
Atiya, President Tanner stated that the Church “would an actual piece of papyrus from Joseph Smith’s collection
do anything or pay any price for them” (Improvement which they suppressed for 130 years. In 1966 we printed
Era, January 1968, page 14). In a speech delivered Joseph Smith’s Egyptian Alphabet and Grammar, which
at the University of Utah on May 20, 1968, Dr. Atiya included a photograph of this fragment. Grant Heward
stated: “ . . . I tried to persuade the Egyptian people, identified it as an actual fragment of papyrus, and in
the Egyptologists, in the Museum of Art to accept a the Salt Lake City Messenger for April, 1966, we stated
nice little statue which I would buy for them—$15,000, that the Egyptian Alphabet and Grammar included “a
$25,000, whatever the price.” In the same speech, Dr. photograph of an actual piece of papyrus which may be
Atiya admitted that “the whole discovery was kept in part of the ‘Book of Abraham’ or the ‘Book of Joseph!’”
secret.” Glen Wade made this statement concerning Dr. After suppressing the fragment for so many years
Atiya’s attempt to get the papyri from the Metropolitan the Mormon leaders have finally decided to make it
Museum: available. Dr. Nibley made this comment concerning it:
His approach included avoiding publicity at all costs. This fragment has been preserved in the Church
Only Mrs. Peirce had been told of the actual location Historian’s Office through the years among Joseph
of the papyri, and she kept the secret well. In the course Smith’s papers, including the so-called Egyptian
of the next year and a half, Dr. Atiya made seven trips Alphabet and Grammar. (Brigham Young University
to New York City and numerous telephone calls to the Studies, Winter 1968, article by Hugh Nibley)
museum. He first suggested to museum officials that
an exchange of gifts might be appropriate, the Church On the next page is a photograph of this fragment
giving to the museum an object of art and antiquity in as it appeared in the Brigham Young University Studies.

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answer now becomes rather obvious, it is in reality a

fragment from the Egyptian “Book of the Dead” and
has nothing to do with Abraham or Joseph. According
to Jay M. Todd, Dr. Nibley admits that it is from the
Book of the Dead:
. . . Hugh Nibley asserts that the Church Historian’s
fragment is from the Book of the Dead. (Improvement
Era, February 1968, page 40-B)

It is possible that the LDS Church may be

suppressing other fragments of the papyri. The
following information is found in the book From the
Dust of Decades:
At least most of the papyri was held by the
A photograph of this fragment was also published prophet’s widow. A recent article in the Era tells of one
in the Improvement Era, February, 1968, page 40-H. Jay papyrus fragment held in the Church Historian’s office
for longer than anyone can remember. A few years ago
M. Todd has written an article concerning this fragment one visitor to the Church Historian’s office was shown
for the Improvement Era. In this article he states: two or three other fragments of hieroglyphic drawings.
What relationship they have with the one spoken of in
As to the background of the Church Historian’s
fragment, this is most puzzling. Two members of the Era is unknown. These fragments, with the other
the historian’s office, A. William Lund and Earl E. one, have a very obscure history. (From the Dust of
Olson, assistant Church historians, do not recall any Decades, by Keith Terry and Walter Whipple, Salt Lake
information surrounding the fragment—only that it has City, 1968, page 86)
been there throughout their service. Brother Lund has
been assistant Church historian since 1911, and has In a footnote on page 177 of this book we learn that it
worked since September 1908 in the historian’s office. was “Walter Whipple” who “viewed these.” On page
They believe that the fragment has been a part of the 116 of the same book we find this statement:
manuscript of the Egyptian Alphabet and Grammar
prepared by Joseph Smith preparatory to the translation Confident that only a portion of the original Smith
of the Book of Abraham and that it apparently has collection had been retrieved with the Atiya find,
always been in the Church’s hands. (Improvement Era, scholars have kindled much enthusiasm to search out
February, 1968, page 40-A. the remainder of the papyri. Some feel there are possibly
19 pieces, others maintain there are 22 fragments yet
The LDS Church Section of the Deseret News to be found.
carried this statement on February 10, 1968:
After the papyri were presented to the church on
An interesting development in the work going on November 27, 1967, the Mormon leaders allowed four
at BYU by Dr. Hugh Nibley on the papyri fragments or five photographs to be published. The remaining
turned over to the Church by the New York Museum
of Art is the locating of another fragment in the vaults photographs (there were 11 in all) were suppressed for
at the Church Historian’s office. a time. In a letter dated December 30, 1967, James D.
The latest fragment “find” has been in the vaults Wardle wrote: “We have made more than four different
as long as A. William Lund and Earl E. Olson, assistant tries to obtain copies of all eleven [photographs] but
Church historians, can remember. Mr. Lund has been in have been unable to get them.” An instructor at the LDS
his post since 1911 and worked in the office since 1908. Institute of Religion at the University of Utah called us
Mr. Olson has been in the historian’s office since 1934.
The fragment is part of a collection the Church has about this time and asked if we could furnish photographs
regarding the Egyptian Alphabet and Grammar prepared of all eleven pieces of papyri. We replied that we did not
by the Prophet Joseph Smith. (Deseret News, Church have copies, and we wondered why he was not able to
Section, February 10, 1968, page 5) obtain them from his own Church. He stated that he had
contacted the Deseret News—the Mormon newspaper—
It is strange that the Mormon leaders had to wait for and they had told him that they had made a large number
almost two years after we published a photograph of this of copies of all the papyri, but that they were ordered not
fragment to announce their important “find.” The reader to release them. This instructor was unable to obtain the
may wonder why the Church leaders did not announce photographs even though he wanted them for the library
this “find” at the time of the Spalding controversy. The at the Institute of Religion.

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 The editors of Dialogue: A Journal of Mormon claims to have the “seer stone” and is supposed to be led
Thought stated that they had “through independent by a “Prophet, Seer, and Revelator, we might expect a
sources obtained photographs of all eleven papyri translation by this means. Instead, however, the papyri
(Dialogue, Winter, 1967, page 51). The Church, however, were sent to Dr. Nibley to be translated by “the wisdom of
would not allow them to publish any of the photographs the world.” Thus, it appears that the Church does not have
that had not already been published. Therefore, they were the gift to translate languages as they have claimed. It is
unable to publish all of the photographs until a later issue. interesting to note that the Mormon leaders have criticized
Grant Heward was also able to obtain photographs other churches because they did not have this gift. In 1878
from another source after being refused by the Mormon the Mormon Apostle Orson Pratt stated:
Church. These photographs were not as clear as the
The Prophet translated the part of these writings
ones the Deseret News were suppressing. Mr. Heward
which, as I have said is contained in the Pearl of Great
tried to talk the Deseret News into selling him copies of Price, and known as the Book of Abraham. Thus you
their photographs. He showed them the copies he had see one of the first gifts bestowed by the Lord for the
obtain from independent sources. This caused a great benefit of His people, was that of revelation—the gift
deal of excitement, and they wanted to know how he to translate, by the aid of the Urim and Thummim,
had obtained these photographs. Although the Deseret the gift of bringing to light old and ancient records.
News still refused to sell copies of their photographs, Have any of the other denominations got this gift among
them? Go and inquire through all of Christendom and
the word went out that photographs of the papyri had
do not miss one denomination. Go and ask the oldest
fallen into the hands of the enemies of the Church. The Christian associations that are extant; go to Italy,
Mormon leaders knew that if they did not release the headquarters, and ask the man that holds the greatest
photographs we would print them. Toward the end of power and authority in the Romish Church, “Can you
January, 1968, the Deseret News was given permission translate ancient records written in a language that is
to sell photographs of all eleven fragments of papyri, and lost to the knowledge of man?” “No,” he would say, “we
the Improvement Era printed color photographs in the cannot, it is out of my power to do it.”. . . the universal
reply of the Christian denominations, numbering some
February, 1968, issue.
400,000,000, would be that they have not the power to
do it. . . . you must give us credit of at least professing
No Gift to Translate to have these great and important gifts, gifts which all
the other religions of the world do not even profess to be
After receiving the papyri from the Metropolitan in possession of. . . . Now, any consistent religious man
Museum, the Mormon leaders turned them over will give his testimony on religious affairs independent
“to Dr. Hugh Nibley, scholar, linguist at Brigham of the traditions of his fathers, and would say in his own
Young University, . . . for further research and study” mind, it is more consistent for us to have Revelators
(Improvement Era, February, 1968, page 13). This Prophets, Seers and Translators . . . than to depend
turned out to be one of the most serious mistakes that upon Revelators and Seers of former ages. (Journal of
Discourses, Vol. 20, pages 65-67)
the Mormon leaders have ever made.
To begin with, the fact that the papyri were turned Since the Mormon leaders did not seem to have the
over to Dr. Nibley is almost an admission that the Church gift to translate the papyri themselves, they should have
leaders are not led by revelation as they have claimed. The turned the job over to qualified Egyptologists. Instead
Mormon Church is led by a man who is sustained by the of doing this, however, they turned it over to Dr. Nibley.
people as “Prophet, Seer, and Revelator.” The Book of Both Dr. Sperry and Dr. Clark, of the Brigham Young
Mormon states that a “seer” can translate ancient records: University, recommended that the Church get a noted
“. . . he has wherewith that he can look, and translate all Egyptologist to work with the papyri. Dr. Sperry stated:
records that are of ancient date; and it is a gift from God.
And the things are called interpreters, . . . And whosoever It would be wise for us to get a world-famous
Egyptologist to translate them first if possible, then let
is commanded to look in them, the same is called seer”
our own scholars follow him in that work. (Of course
(Mosiah 8:13). According to the Mormon Historian Joseph he can also be checked by other scholars as well.)
Fielding Smith, the “seer stone which was in the possession (Newsletter and Proceedings of the Society for Early
of the Prophet Joseph Smith in early days is now in the Historic Archaeology, Brigham Young University,
possession of the Church” (Doctrines of Salvation, Vol. 3, March 1, 1968, page 8)
page 225). John A. Widtsoe, who was a Mormon Apostle,
stated that if records appear needing translation, the Dr. Clark made a similar statement on the same page:
President of the Church may at any time be called, through In my personal opinion it would be a fine thing
revelation, to the special labor of translation” (Evidences if a papyrologist and Egyptologist of international
and Reconciliations, Vol. 1, page 203). Since the Church reputation might be asked to examine them.

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The Mormon leaders did not follow the This fragment, which has been badly fitted together like
recommendation of Dr. Clark and Dr. Sperry. Instead, some of the others, belongs to the same roll as the other
hieratic papyri, as is apparent from recurring elements of
they turned the whole matter over to Dr. Nibley. Now, the owner’s name, that appears a number of times in full
there is little doubt that Dr. Nibley is a brilliant man, in the other fragments . . . Which may be “translated”
and that he knows several different languages. The as something like “The Osiris Daughter of Min, true of
Editor of the Improvement Era stated that he “actively word (or justified, deceased, triumphant, etc., i.e., tested
uses the Latin, Greek, Hebrew, Syriac, Babylonian, and found true and faithful), declared blessed (as a dead
person, the word being written merely by a stroke,
Russian, French, German, Arabic, and Coptic languages” since the proper hieroglyph was considered magically
(Improvement Era, January, 1968, page 19). It may be dangerous), belonging to Khons (or in the company
true that Dr. Nibley knows several different languages, of Khons, the moon-god), justified.” Or, simply as a
but this does not qualify him to deal with the Egyptian name, something like Taimin Mutninesikhonsu.
language. Samuel A. B. Mercer, who knew several Dr. Nibley’s work is used in a short article in the
different languages, stated that “Egyptian is difficult (An Improvement Era:
Egyptian Grammar, New York, 1961, Preface). It takes
many years of experience for a person to become skilled The writings on the recently recovered fragment
show that all of these Book of the Dead papyri belonged
in working with the Egyptian language. Dr. Nibley has to the lady Taimin Mutninesikhonsu. (Improvement
taken some classes in the Egyptian language. In fact, after Era, February, 1968, page 40)
he received photographs of the papyri, he went back to the
University of Chicago to study under Dr. Wilson. He was Dee Jay Nelson makes this statement concerning
evidently trying to get a lead over his opponents before Dr. Nibley’s work:
the existence of the papyri became generally known. On page 40 of the February 1968 issue of the
Unfortunately for the Mormon position, however, even Improvement Era is a brief article describing color
this special training was not sufficient to qualify him for photographs of the new papyrus fragments. The
the job of translating the papyri. article names the beneficiary for whom one of the
papyri was written. She is called, “the lady Taimin
Mutninesikhonsu.” I presume that this name was supplied
Taimin Mutninesikhonsu by Dr. Hugh Nibley. It is incorrect. . . . Dr. Nibley,
whom I know to be a skilled and capable scholar, has
In the Improvement Era for February, 1968, page inadvertently combined the names of the beneficiary of
40, the Editor stated that Dr. Hugh Nibley “has been the papyrus and her mother. . . . Taimin Mutninesikhonsu
assigned by the Church to direct the investigation and is a transliteration combining the name Ta-shert-Min
with the connecting phrase meaning “daughter of,”
research being done on the material.” In the January mes en and Nes-Khensu (the mother’s name). This
issue (page 19) we were assured that Dr. Nibley “is error was quite natural, particularly considering that
eminently qualified for the project he has undertaken. the connecting phrase, mes en is abbreviated whenever
In the February issue of the same publication we were it appears in the Ta-shert-Min Papyrus. Ta-shert-Min
told that Dr. Nibley was going to unfold “the meaning and Nes-Khensu are the correct transliterations. I have
been substantiated in my transliteration by several of the
of the hieroglyphics and illustrations on these valuable world’s most renowned Egyptian philologists (mentioned
manuscripts” (page 40-H). In a letter to the Editor of the by name in the introduction to this study) though in small
Deseret News, Julian R. Durham stated: variations even they did not agree exactly. One rendered
the names Tai-shery-Min and Nes-Khonsu and another
There has been some comment regarding the transliterated them Ta-shert-Men and Nes-Khensu. I find
recently discovered Book of Abraham papyri, that the no argument with either. Both scholars were examining
Church submit them to the foremost scholars in the field poor hand-copied versions of the names which appear in
of Egyptology. . . . one of Joseph Smith, Jr’s notebooks (done in the 1830’s).
Today the papyri are in the hands of one of the best The so-called Metropolitan Papyrus Fragments came to
qualified Egyptologists in the world, Hugh Nibley, a my attention several months after I consulted with these
foremost church scholar who has demonstrated on an experts and serve to substantiate my original findings.
intellectual basis the capabilities of Joseph Smith in (The Joseph Smith Papyri, page 48)
language studies. (Deseret News, December 27, 1967) John A. Wilson, of the University of Chicago, also
Before we published Dee Jay Nelson’s translation rendered this as two separate names:
of the Mormon Papyri, Dr. Nibley gave only one public Document B is a Book of the Dead composed for
demonstration of his ability to unfold the meaning of a lady named Ta-shere-Min, (“the Daughter of the god
the Egyptian writing on the papyri. It appears in the Min”), born to the lady Nes-Khonsu (“She Belongs to
the god Khonsu”). (Dialogue: A Journal of Mormon
Brigham Young University Studies, Winter, 1968: Thought, Summer, 1968, page 71)

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Richard A. Parker, Chairman of the Dept. of Egyptology concerning the meaning of the Egyptian writing. It is in
at Brown University, gives a similar rendering: this issue that we find the statement:
These are all fragments of the Book of the Dead The first draft of this series of articles was written
belonging to the woman Ta-sherit-Min, daughter of some years before the Church came into possession of
Neskhons. (Dialogue, Summer, 1968, page 87) the recently acquired papyri, . . . Since the new problems
could not be dealt with instantly, and the preliminary
It appears that Dr. Nibley is now willing to admit material was already at hand, it was decided to release
that there are two names involved instead of one. The the historical background material while working on the
following appeared in The Instructor: other. (Improvement Era, April 1968, page 65)

According to Dr. Nibley, the princess’ actual given name Dr. Nibley’s attempt to explain why he has not
was Ta-Sherit-Min; she was a daughter of Nesikhonsu. unfolded the meaning of the “hieroglyphics and
(The Instructor, an LDS Church magazine, June 1968, illustrations” may satisfy those who do not know the
page 248, footnote) facts concerning this matter, but those who are aware
that he has had photographs of the papyri for about two
In a letter dated February 8, 1968, Dr. Nibley wrote: years find his explanation rather ridiculous. Dr. Nibley
The papyri are not difficult to translate, and two gave this excuse for not translating the papyri in an
of my professors at Chicago have agreed to translate article in the Brigham Young University Studies:
them. Last month in the presence of witnesses I made
a translation of some of the papyrus which has been We have often been asked during the past months
duly dated and notorized, so that when my betters why we did not proceed with all haste to produce a
(and they are infinitely my betters) come out with their translation of the papyri the moment they came into
translation you can see whether I am totally inept or our possession. Well, for one thing others are far better
only nearly so. (Letter dated February 8, 1968) equipped to do the job than we are, and some of those
early expressed a willingness to undertake it. But,
In the April 1968 issue of the Salt Lake City Messenger more important, it is doubtful whether any translation
we stated: could do as much good as harm. (Brigham Young
University Studies, Spring, 1968, page 251)
We do not feel that “one of the best qualified
Egyptologists in the world” would follow such a procedure. In a meeting held at the University of Utah on May
Instead of having his translation “dated and notorized” Dr. 20, 1968, Dr. Nibley finally admitted that he was not
Nibley should have published it in the Improvement Era. qualified to make an accurate translation of the papyri:

So far Dr. Nibley has not published this translation . . . I would make mistakes like mad . . . I studied
which he made “in the presence of witnesses.” It seems just a year ago with Dr. Wilson. Now, of course, he’s
the master, and so when I heard that he was going to
that after Dr. Nibley made the mistake on the names he translate it, [I] let him do it, of course, because if I did
evidently gave up the idea of unfolding “the meaning it he’d just have to correct what I did anyway.
of the hieroglyphics.” Now, if Dr. Nibley is “one of the
best qualified Egyptologists in the world,” why has he These are very strange words to be coming from a man
not completed a translation of all the papyri. He has had who stated that the performance of “Dr. Spalding’s
two years to work on it. Dee Jay Nelson completed his panel” (some of the greatest Egyptologists who
“Translation and Preliminary Survey” in less than two ever lived) was “abyssmally inept” (Brigham Young
months. Grant Heward also did his work on the text University Studies, Winter, 1968, page 172).
concerning the swallow in less than two months. Dr. Nibley, Dr. Nibley was evidently preparing to make
however, has had the papyri for about two years and has a great display of his knowledge of the Egyptian
given us nothing but the name Taimin Mutninesikhonsu, language until he learned that qualified Egyptologists
which is in reality two separate names. In the February were going to translate the papyri for publication. He
1968 issue of the Improvement Era we find this statement: apparently did not want his work to be compared with
theirs and therefore gave up the idea of translating the
With our readers, the staff of the Improvement Mormon papyri. Dr. Nibley condemned the “Spalding
Era will be looking forward with eager anticipation to jury” for not translating the poorly copied material on
additional developments in this fascinating story, and to the facsimiles in the Book of Abraham:
the unfolding of the meaning of the hieroglyphics and
illustrations on these valuable manuscripts as they are “Scholars should not shrink from translating difficult
given by Dr. Nibley in his articles. texts,” Sir Allan H. Gardiner admonishes his colleagues.
“At the best they may be lucky enough to hit upon the
The March issue of the Improvement Era appeared, but right renderings. At the worst they will have given the
Dr. Nibley did not unfold the meaning of any of the critics a target to tilt at.” But to set themselves up as targets
hieroglyphics and illustrations. Then the April issue was the one thing that the Spalding jury was determined
came out, and Dr. Nibley chose to still remain silent to avoid. (Improvement Era, March 1968, page 21)

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Dr. Nibley condemned Spalding’s jury for not setting could have sent the original papyri to the University
themselves up as targets, yet he was unwilling to set of Chicago so that Dr. Wilson could have worked with
himself up as a target even when he had the original papyri. them, but instead they brought them to the Brigham
Dr. Nibley condemns Samuel A. B. Mercer for Young University. In a letter written December 4, 1967,
passing up his “first great chance” to translate a text: Henry G. Fisher, of the Metropolitan Museum, stated:
Shortly after the Spalding affair Dr. Mercer made We have not been commissioned to translate the
his first solid contribution to Egyptology. . . . The prize papyri, nor do I know of anyone else who has been
piece was a long inscription, which had been known asked to do so. (Letter dated December 4, 1967)
from another but damaged fragment that had been
translated in 1905 by A. B. Kemal. The translations of the papyri by John A. Wilson and
Mercer’s great discovery allowed him to supply the Richard A. Parker were not requested by the Mormon
complete text, which Kemal did not have. But in furnishing
the missing lines Mercer simply sent in a photograph, leaders, but rather by the editors of Dialogue: A Journal
without any translation or commentary. This is remarkable. of Mormon Thought—which is NOT controlled by the
He had understandably begged off where the poorly copied Church. On January 5, 1968, John A. Wilson made the
hieroglyphics of the Pearl of Great Price were concerned, following statement in a letter to Marvin Cowan:
but here was his first great chance to shine as a linguist and
a scholar . . . But never a word of translation or commentary For the time being I do not wish to answer the
from Mercer. He had room for a long description of the general questions in your letter about the Mormon
document and a picturesque account of how the inscription papyri. A Mormon magazine on the Pacific coast has
was found, with the usual pompous references to science promised me a photograph of these documents and I
and scholarship, but as to the linguistic aspects of the should prefer to make my reading on the basis of better
thing—complete silence. . . . Indeed, we have been unable reproductions than those in a newspaper.
to find a translation by Mercer of any Egyptian writing that
had not already been translated and published by someone In his article John A. Wilson stated:
else. (Improvement Era, June 1968, page 18)
No Egyptologist is happy at studying either
This is almost a perfect description of Dr. Nibley’s own photographs or copies made by someone else. He
wants to see the original. The present photographs
situation. Dr. Nibley has had all the advantages. He has are not particularly good: they are small scale and
had classes in Egyptology at the University of Chicago. blurred around the margin. Further, although they pick
He has had photographs of the papyri for two years, and up the black ink, they often fail completely on the red
has even had the original papyri to work with. Yet, with ink (the “rubrics”). (Dialogue: A Journal of Mormon
all these advantages, he has not contributed anything Thought. Summer 1968, page 69)
except a name which is wrong. In the June 1968 issue of
Concerning one photograph Dr. Wilson stated:
the Improvement Era, Dr. Nibley gives us a “pompous”
display of his ability to translate the German language, Careful study of the original would extract more of
but as to the papyri themselves “complete silence.” this than my photograph shows. (Dialogue, Summer
It would appear, then, that Dr. Nibley is not qualified 1968, page 76)
to give a translation of the papyri. If it had not been for
Richard A. Parker made this statement concerning one
Dialogue, Dee Jay Nelson, and Grant Heward we would of the photographs:
still be in the dark concerning the meaning of the papyri.
Dr. Nibley has had the papyri down at the Brigham . . . the poor photography precludes easy reading of the
Young University for months, yet he has not given us a whole. (Dialogue, Summer 1968, page 86)
translation. Strange as it may seem, this is the same man
It is strange that Dr. Nibley (who did not translate
who mocked the Egyptologists of 1912 for not taking
the papyri) should keep possession of the papyri while
Joseph Smith’s work seriously: “If such individuals could
the Egyptologists that did all the work had to struggle
not take the thing seriously they should have turned the
to translate from photographs. Dr. Nibley has wasted
assignment over to others who would be willing to do
six issues of the Improvement Era criticizing Bishop
so if only for the sake of argument” (Improvement Era,
Spalding’s pamphlet and has not contributed anything
April, 1968, page 66). We feel that Dr. Nibley’s words
fit his own situation. If he “could not take the thing concerning the meaning of the original papyri. Many
seriously,” why did he not turn “the assignment over to people are beginning to realize that he is stalling. In the
others who would be willing to do so?” April 1968 issue of the Era Dr. Nibley wrote:
The Mormon leaders evidently did not want non- The critics of the Pearl of Great Price, like those of
Mormon Egyptologists to translate the papyri. They the Book of Mormon, have always had a weakness for

142
 instant solutions. As soon as anyone starts putting a long “I return herewith, under separate cover the ‘Pearl
equation on the blackboard or begins to demonstrate of Great Price.’ The ‘Book of Abraham,’ it is hardly
the steps in the solution of an involved problem, these necessary to say, is a pure fabrication.” (Joseph Smith,
students cry out, “Never mind all that—you are only Jr.. As A Translator, page 27)
stalling; give us the answer!” . . . No one is more eager
than this writer to get out of the critical Slough of This statement proves that it was the church’s printing
Despond and start discussing the wonderful discoveries of the Pearl of Great Price which was submitted to
that are now casting a strange new light on the Book of the Egyptologists. Dr. James R. Clark, of the Brigham
Abraham. But before we can do that, we must deal with Young University, states that it was the “1907 printing”
a lot of preliminary questions that others have raised.— of the Pearl of Great Price that the Egyptologists
H. N. (Improvement Era, April 1968, pages 66-67)
examined (Story of the Pearl of Great Price, page 61).
In the May 1968 issue of the Era Dr. Nibley made this Now, why should Dr. Nibley make a point out of the
apology for not getting down to business with the papyri: fact that Spalding submitted “miserable copies” to the
Egyptologists, when it was the Mormon leaders themselves
At this point of the journey some footsore tourists who made the changes and alterations in the facsimiles?
are asking their amateur guide why he insists on leading In the Brigham Young University Studies, Dr.
the party through the Dismal Swamp instead of taking Nibley admits that the facsimiles which the church now
them right to the Giant Redwoods. It is because the Book
of Abraham criticism has never gotten out of the bog; we
publishes in the Pearl of Great Price are not accurate:
must become familiar with its depressing terrain because The Pearl of Great Price itself admirably illustrates
we and all the other critics of that book are still stuck in the issue. The Facsimiles now in use are extremely
it. (Improvement Era, May, 1968, page 54) bad reproductions, far inferior to the first engravings
published in 1842. Am I, then, as a member of the
In the June 1968 issue Dr. Nibley did NOT even Church bound to consult the present official edition and
mention the papyri. In fact, he used all of his space to that only, and regard it as flawless, bad as it is, because
criticize Dr. Mercer. In Dialogue: A Journal of Mormon it is the official publication of the Church? (Brigham
Thought, Summer, 1968, page 105, Dr. Nibley admitted Young University Studies, Winter 1968, page 177)
that his “own efforts have until now been confined to
We are glad that Dr. Nibley has made this statement, for it
the affair of 1912, . . .” Dr. Nibley seems to feel that by
is certainly the truth. But, we ask, why did he not include
attacking Spalding and his book he can create a great it in his article in the Improvement Era? As his article
smoke screen to cover up the fact that he is not able stands in the Improvement Era the reader would get the
to defend Joseph Smith’s translations of the Egyptian impression that F. S. Spalding made the changes, whereas
language. Dr. Nibley has been extremely unfair in this the truth is that the Mormon leaders are responsible.
attack. He even criticizes F. S. Spalding for the Church’s In the April 1968 issue of the Improvement Era Dr.
dishonesty. Speaking of the facsimiles that Spalding Nibley stated:
sent to the Egyptologists, Dr. Nibley states:
But when Bishop Spalding sent by far the worst copies of
. . . the miserable copies that Bishop Spalding all to his eight judges with the announcement they were
circulated among his jury of experts made a very poor in a position to criticize “the original text,” he was way
impression, and their raw clumsiness was in every case out of bounds. (Improvement Era, April 1968, page 65)
attributed to the Prophet himself. . . . It makes all the
difference in the world what particular text a scholar If Bishop Spalding was “way out of bounds” when
has to work with, as a comparison of the recently he submitted these copies to Egyptologists, weren’t
discovered original of Facsimile 1 with the copies of the Mormon leaders “way out of bounds” when they
it that Spalding sent to the critics should make clear allowed them to be printed?
to anyone. (Improvement Era, February 1968, pages
20-21) Nelson’s Work
Because Dr. Nibley does not make this matter clear, Although Dr. Nibley was not able to translate the papyri,
the reader would get the impression that Spalding altered there was a man in the Church who was qualified—i.e.,
the copies that he sent to the Egyptologists. Now, what Dee Jay Nelson. Mr. Nelson is a nationally known explorer
was it that Spalding sent to the Egyptologists anyway? naturalist. He is a member of the Adventures Club and has
It was the Pearl of Great Price—the official publication given lectures on the Dead Sea Scrolls. In 1957 he was
of the Church—which contains the facsimiles. After Dr. invited by Prime Minister David Ben-Gurion to make the
Arthur C. Mace (Assistant Curator, Metropolitan Museum first motion picture of the Dead Sea Scrolls. He has studied
of Art, Dept. of Egyptian Art) examined the facsimiles, he the Egyptian language and religion for over 20 years. Reed
wrote a letter to Spalding in which he stated: J. Neuberger, Dee Jay Nelson’s Business Manager, gives
this interesting information concerning Mr. Nelson:

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Dee Jay Nelson is an internationally-known lecturer . . . the Mormons proved their good faith and sincerity by
on archaeological and natural history subjects and has printing in the pages of The Improvement Era the letters
presented just over 4,000 lectures in four countries and of Bishop Spalding and his supporters, . . . There was no
46 states. . . . such dialogue in the non-Mormon periodicals in which Dr.
In the past ten years the Nelsons have made six Spalding published, . . . only his own and like opinions ever
trips to the Middle East to film historic relics and to appeared there. (Improvement Era, January, 1968, page 21)
conduct archeological excavations. Two of these have
been in Egypt, one at Giza and the second at Saggara.
Among their discoveries were a set of bronze plates While it maybe true that publications controlled by the
inscribed with ancient Egyptian hieroglyphics dating Mormon Church allowed some dialogue fifty years ago,
from about 1,400 B. C. These are now a part of their it is certainly not true today. The fact that the Mormon
own private collection of antiquities. leaders will not even allow us to advertize Nelson’s work
Mr. Nelson, an Egyptian philologist by avocation,
reads, writes and speaks ancient Egyptian, being skilled proves that they do NOT want their people to know the
in reading hieroglyphics, hieratic and Coptic. His original truth about the papyri. We asked N. Eldon Tanner (of
researches include the first translations of the “The Egyptian the First Presidency) if he did not feel a moral obligation
Book of Life,”. . . (Montana Arts, Vol. 20, no. 1, page 21) concerning this matter. He replied that he did not. The
Editor of the Deseret News stated that he did not believe
When Dr. Nibley learned of Dee Jay Nelson’s
Nelson’s work was accurate. He claimed that he had had a
ability as an Egyptologist, he wanted Mr. Nelson to help
conversation with Dr. Nibley concerning Nelson’s work,
defend the Church. On January 4, 1968, Mr. Nelson
and that Nibley told him that he did not believe that the
visited with Dr. Nibley at the Brigham Young University
and examined the papyri. Dr. Nibley agreed that Mr. translation was correct. If Dr. Nibley made the statements
Nelson should translate the papyri, and he sent a note that the Editor of the Deseret News attributed to him
to N. Eldon Tanner (a member of the First Presidency) (and we have no evidence he did, other than the Editor’s
stating that “it would be a good idea to let Prof. Dee word), he seems to have changed his mind, for he wrote
J. Nelson have copies” of the papyri. This was before the following for the Brigham Young University Studies:
the Mormon leaders allowed photographs of all the The publication of the Joseph Smith Egyptian Papyri
papyri to be published. Mr. Nelson translated the papyri, has now begun to bear fruit. Two efforts at translation
but he was unable to find any mention of Abraham or and commentary have already appeared, the one
his religion in any portion of the papyri. He found the an example of pitfalls to be avoided, the other a
conscientious piece of work for which the Latter-day
names of many pagan gods who were worshipped by the Saints owe a debt of gratitude to Mr. Dee Jay Nelson.
Egyptians but nothing concerning the God of Abraham. . . . This is a conscientious and courageous piece of
After completing his translation, Mr. Nelson contacted work . . . Nelson has been careful to consult top-ranking
us and asked if we wanted to print it. We felt honored, scholars where he has found himself in doubt. He has
but we asked him why he did not have the Church print taken the first step in a serious study of the Facsimiles
it. He replied that his translation came out unfavorable of the Pearl of Great Price, supplying students with a
usable and reliable translation of the available papyri
for the Church, and he felt that they would not print it. He that once belonged to Joseph Smith. (Brigham Young
stated that Dr. Nibley seemed to be stalling, and he felt University Studies, Spring, 1968, pages 245 and 247)
that his people should know the truth about the papyri.
Therefore, he decided to let us publish his findings. Dr. Nibley’s statements concerning Nelson’s work will,
After we had finished the printing on Mr. Nelson’s no doubt, come as a great shock to the Editor of the
book, we tried to advertize it in the papers in Salt Lake Deseret News. Notice that Nibley claims that Nelson’s
City. On April 1, 1968, we submitted the following ad work is a “reliable translation” and that the Mormons
to the Newspaper Agency Corporation: owe him a “debt of gratitude.” It would appear, then, that
the leaders of the Church deliberately suppressed this
publication because they did not want their people to have
a “reliable translation” of the papyri. N. Eldon Tanner
must have been well aware of the fact that Nelson’s work
was accurate at the time he allowed it to be suppressed.
Actually, we were rather surprised that Hugh Nibley
They accepted our money, and we were given the would publicly endorse Nelson’s work after the Mormon
understanding that the ad would appear in both the Deseret leaders had suppressed it. Mr. Nelson feels that the Book
News and the Salt Lake Tribune. The ad did appear in the of Abraham is a false translation and that the Church
Tribune, but the Deseret News later informed us that they must give it up. He feels that Dr. Nibley is a “skilled and
had decided not to run the ad. It would appear, then, that capable scholar” in some areas, but he believes that his
the Mormon leaders are NOT willing to let their people knowledge of Egyptian philology is “superficial;” and
know both sides of this issue. Dr. Nibley claims that it that he is “not qualified to present an honest evaluation
is the non-Mormons that will not print both sides of the of the papyri.” Mr. Nelson is very disturbed by Dr.
issue. Speaking of Spalding’s work, he stated: Nibley’s articles in the Improvement Era.

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In the last chapter we stated that when the papyri The identification of this fragment as the original
were located many members of the Mormon Church from which Joseph Smith translated the Book of
felt that Joseph Smith’s work had been vindicated. We Abraham has been made possible by a comparison with
quoted Dr. Nibley, however, as stating that the papyri Joseph Smith’s Egyptian Alphabet and Grammar—a
“do not prove the Book of Abraham true” and that LDS document published by Modern Microfilm Co. in 1966.
scholars are “caught flat footed” by the discovery. In Dr. James R. Clark, of the Brigham Young University,
an article published in Dialogue: A Journal of Mormon gives this information:
Thought, Dr. Nibley made this statement:
. . . there are in existence today in the Church Historian’s
When I first saw photos of the papyri I made myself Office what seem to be two separate manuscripts of
disagreeable by throwing a great deal of cold water Joseph Smith’s translations from the papyrus rolls,
around. For publicity they were great, and as far as I presumably in the hand writing of Joseph Smith and
can see their main value is still in calling the attention Oliver Cowdery; . . . One manuscript is the Alphabet and
of Latter-day Saints to the existence of scriptures Grammar . . . Within this Alphabet and Grammar there is
which they have studiously ignored through the years. a copy of the characters, together with their translation
(Dialogue, Summer, 1968, page 102) of Abraham 1:4-28 only. The second and separate of
the two manuscripts contains none of the Alphabet and
While Dr. Nibley and a few others may have realized Grammar but is a manuscript of the text of the Book of
that the papyri could not be used to prove Joseph Abraham as published in the first installment of the Times
and Seasons March 1, 1842. (The Story of the Pearl of
Smith’s work true, they evidently were not aware of the
Great Price, Salt Lake City, 1962, pages 172-173)
devastating blow that the papyri were about to deal to
the “Book of Abraham.” Within six months from the The Mormon leaders were either not aware of the
time the Metropolitan Museum gave the papyri to the fact that the gift of papyri included the fragment which
Church, the Book of Abraham had been proven untrue! was the basis for the text in the Book of Abraham, or
The fall of the Book of Abraham has been brought they hoped no one else would notice it. The following
about by the identification of the fragment of papyrus statement appeared in the Mormon paper, Deseret News:
from which Joseph Smith “translated” the Book of “As far as has yet been determined, the papyri do NOT
Abraham. Below is a photograph of the right side of contain any of the original material translated as the Book
this fragment of papyrus. of Abraham itself” (Deseret News, November 28, 1967).

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When the Mormon magazine, Improvement Era, of the man who married Emma after the death of the
printed color photographs of the papyri, the fragment of Prophet. The original of this manuscript is in the Church
Historian’s Office in Salt Lake City. The characters
papyrus from which Joseph Smith translated the Book
from which our present book of Abraham was translated
of Abraham was printed as the very last photograph. It are down the left-hand column and Joseph Smith’s
is found on page 41 of the February, 1968, issue, and is translation opposite, so we know approximately how
labeled: “XI. Small ‘Sensen’ text (unillustrated).” much material was translated from each character.
All of the first two rows of characters on the (Pearl of Great Price Conference, December 10, 1960,
1964 ed., pages 60-61.
papyrus fragment can be found in the manuscript of the
Book of Abraham that is published in Joseph Smith’s The Brigham Young University Library had
Egyptian Alphabet and Grammar. Below (to the left) is photographs of this manuscript which Grant Heward
a photograph of the original fragment of papyrus from was able to examine and copy by hand. This manuscript
which Joseph Smith was supposed to have translated goes further than the one in the “Alphabet and Grammar,”
the Book of Abraham. To the right is a photograph of and Mr. Heward has found that the characters on this
the original manuscript of the Book of Abraham as manuscript continue in consecutive order into the fourth
it appears in Joseph Smith’s Egyptian Alphabet and line of the papyrus. In the Salt Lake City Messenger,
Grammar. We have numbered some of the characters Issue No. 17, we stated that this would bring the text to
on the first line of the fragment of papyrus so that the Abraham 2:20 in the Pearl of Great Price. This was an
reader can compare them with the characters found in error. A more careful check reveals that it brings the text
the handwritten manuscript. to Abraham 2:18. This is very interesting because when
The reader will probably be startled at the large Joseph Smith printed the first installment of the Book
number of Egyptian words which Joseph Smith of Abraham in the Times and Seasons he ended it at this
“translated” from each Egyptian character. We will point. Since publishing the Salt Lake City Messenger,
more to say about this later. Issue No. 17, we have been able to obtain photographs
As James R. Clark indicated, there is another copy of this manuscript and can confirm Grant Heward’s
of the Book of Abraham manuscript in the Church statements concerning it. Although a photograph of
Historian’s Office. Dr. Clark has made the following the first page of this manuscript was published in the
statement about this manuscript. Improvement Era, September 1937, page 543, the
I have in my possession a photostatic copy of the remaining pages have been suppressed, and we had a
manuscript of the Prophet Joseph Smith’s translation hard time obtaining photographs of them. Because of
of Abraham 1:1 to 2:18. This manuscript was bought the importance of these photographs we are including
by Wilford Wood in 1945 from Charles Bidamon, son them in the pages which follow.

Photograph of the original fragment of papyrus from which Joseph Photograph of the original manuscript of the Book of Abraham as it
Smith was supposed to have translated the Book of Abraham. appears in Joseph Smith’s Egyptian Alphabet and Grammar.

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149a
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149b
150a
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In the illustration below we have taken the characters part of the fourth line are compared with characters from
from the handwritten manuscripts of the Book of the longer manuscript which we have printed on pages
Abraham and compared them with the characters which 147-151 of this book. This illustration proves beyond
appear on the actual papyrus. The first two lines of the all doubt that Joseph Smith “translated” the Book of
papyrus are compared with characters from Joseph Abraham from this fragment of papyrus.
Smith’s Egyptian Alphabet and Grammar. The third and

(The longer manuscript ends at this point.)

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 The reader will note that Joseph Smith used less some have suggested, they would not have been so
than four lines from the papyrus to make 49 verses in meticulously placed and identically oriented in each of
the Book of Abraham. These 49 verses are composed the two “translations.” This fact proves without a doubt
that the “translation” relates to the marginal characters
of more than 2,000 English words! In his book,
and to no others. (The Joseph Smith Papyri, Part 2, Salt
Ancient Records Testify in Papyrus and Stone, page Lake City, 1968, pages 13-14)
79, Dr. Sperry informs us that there are “5,470 words”
contained in the text of the Book of Abraham. If Joseph Klaus Baer, Associate Professor of Egyptology at the
Smith continued to translate the same number of English University of Chicago, makes this statement concerning
words from each Egyptian character, then the text for the “Sensen” fragment:
the entire Book of Abraham is probably contained on
Joseph Smith thought that this papyrus contained
this one fragment of papyrus. the Book of Abraham. (Dialogue: A Journal of Mormon
The Mormon Egyptologist Dee Jay Nelson confirms Thought, Fall 1968, page 111)
the fact that the small “Sensen” fragment was the piece
of papyrus which Joseph Smith used as the basis for his In footnote 11 of the same article Klaus Baer states that
Book of Abraham: “This identification is now certain.”
Dr. Hugh Nibley, who at first felt that the papyri
What do the newly discovered “Metropolitan
turned over to the Mormon Church did NOT contain
Papyri” have to do with the Book of Abraham? The
original ancient Egyptian text from which Joseph Smith the source of the text for the Book of Abraham, has now
“translated” the Book of Abraham has been found! A had to retreat from that position. He wrote the following
substantial part of it can be seen in column 1 (right for the Improvement Era:
hand) on the smaller Hor Sensen Papyrus Fragment
(unillustrated). . . . . . . the presence on the scene of some of the original
How do we know that Joseph Smith “translated” papyri, including those used by the Prophet in
the Book of Abraham from column 1 of the Hor Sensen preparing the text of the Book of Abraham and the
Fragment No. 1? Joseph Smith tells us that it is so in the Facsimiles with their commentaries, has not raised a
most positive of ways by supplying a list of the ancient single new question, though, as we shall see, it has
characters and attaching to it the “translation.” This list solved some old ones. (Improvement Era, May, 1968,
of characters, though crudely copied, precisely matches page 54)
the first two lines of hieratic characters in column 1
on the Hor Papyrus Fragment No. l. Joseph Smith’s Dr. Nibley made this admission in Dialogue: A Journal
character list and the attached “translation” is found of Mormon Thought:
in the notebook entitled Grammar and Alphabet of
But after all, what do the papyri tell us? That Joseph Smith
the Egyptian Language. Before the disclosure that the
had them, and that the smallest and most insignificant-
Joseph Smith Papyri had been found in the Metropolitan
looking of them is connected in some mysterious way
Museum of Art, New York City, I had succeeded in
to the Pearl of Great Price. (Dialogue: A Journal of
identifying the characters accompanying Joseph Smith’s
Mormon Thought, Summer, 1968, page 102)
“translation” as traditional hieratic and had, in spite of
the poor quality of the copy, identified several individual
At a meeting held at the University of Utah, Dr. Nibley
characters, but it was Grant Heward who later pointed
out to me that the characters drawn by Joseph Smith stated:
in the left hand margin of the Grammar and Alphabet Within a week of the publication of the papyri students
were the same as in the original Hor Sensen text. The began calling my attention, in fact, within a day or two,
fact is indisputable. I think it was Witorf [? ], called my attention to the fact
The “translation” starts on page J of the Grammar that, the very definite fact that, one of the fragments
and Alphabet and almost exactly matches the published seemed to supply all of the symbols for the Book of
version of the Book of Abraham beginning with Chapter Abraham. This was the little “Sensen” scroll. Here are
1, verse 4 and ending with Chapter 2, verse 5. We can the symbols. The symbols are arranged here, and the
be absolutely sure that Joseph Smith intended the interpretation goes along here and this interpretation
“translation” to match the characters written down turns out to be the Book of Abraham. Well, what about
the left margin because beginning on page S (there is that? Here is the little “Sensen,” because that name
some inconsistency in his page numbering) he again occurs frequently in it, the papyrus, in which a handful
lists the characters in the margin and repeats the of Egyptian symbols was apparently expanded in
“translation” almost word-for-word. The groups of translation to the whole Book of Abraham. This raises
marginal characters are in each instance represented a lot of questions. It doesn’t answer any questions,
by the same “translations.” If the characters were unless we’re mind readers. (Speech given by Hugh
irrelevant and independent of the “translation,” as Nibley, University of Utah, May 20, 1968)

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Book of Breathings A tendency which later came fully to its own in

the Book of the Dead is already the dominant tendency
In the Salt Lake City Messenger for March, 1968, in these Coffin Texts. It regards the hereafter as a place
we stated that Grant Heward felt that the fragment of of innumerable dangers and ordeals, most of them of
papyrus Joseph Smith used as the basis for his Book of a physical nature, although they sometimes concern
Abraham was in reality a part of the Egyptian “Book of also the intellectual equipment of the deceased. The
Breathings.” This identification has now been confirmed weapon to be employed and the surest means of defence
available to the deceased was some magical agency,
by several prominent Egyptologists.
usually a charm to be pronounced at the critical moment.
In order to understand what the “Book of Breathings” This tendency then inclined to make the Coffin Texts,
is about we must have some understanding of the and ultimately the Book of the Dead which grew out of
Egyptian “Book of the Dead.” E. A. Wallis Budge, who them, more and more a collection of charms, which were
was Keeper of the Egyptian and Assyrian Antiquities in regarded as inevitably effective in protecting the dead or
the British Museum, gives us this interesting information: securing for him any of the blessings which were desired
in the life beyond the grave. There was, therefore, a
From first to last throughout the Book of the chapter of “Becoming a Magician,” addressed to the
Dead, with the exceptions of Kings Semti and Men- august ones who are in the presence of Atum the Sun-
kau-Ra, and . . . the son of Khufu, the name of no man god. It is, of course, itself a charm and concludes with
is mentioned as the author or reviser of any part of it. the words, “I am a magician.” (Religion and Thought in
Certain Chapters may show the influence of the cult of
Ancient Egypt, New York, 1959, pages 281-282)
a certain city or cities, but the Book of the Dead cannot
be regarded as the work of any one man or body of
men, and it does not represent the religious views and On pages 293-296 of the same book, James Henry
beliefs of any one part only of Egypt; on the contrary, Breasted makes these comments:
the beliefs of many people and periods are gathered
together in it. As a whole, the Book of the Dead was Each roll contained a random collection of such mortuary
regarded as the work of the god Thoth, the scribe of the texts as the scribal copyist happened to have at hand, or
gods, and thus was believed to be of divine origin; it those which he found enabled him best to sell his rolls;
was Thoth who spoke the words at the creation which that is, such as enjoyed the greatest popularity. There
were carried into effect by Ptah and Khnemu, and as were sumptuous and splendid rolls, sixty to eighty feet
advocate and helper of the god Osiris, and therefore of long and containing from seventy-five to as many as a
every believer in Osiris, the ascription of the authorship hundred and twenty-five or thirty chapters. . . . No two
to him is most fitting. This view was held down to a late rolls exhibit the same collection of charms and chapters
period, for in the Book of Breathings, in an address to throughout, . . . The entire body of chapters from which
the deceased it is said, “Thoth, the most mighty god, the these rolls were made up, were some two hundred in
lord of Khemennu (Hermopolis), cometh to thee, and
number, although even the largest rolls did not contain
he writeth for thee the Book of Breathings with his own
fingers.” Copies of the Book of the Dead, and works of them all. . . . the Book of the Dead itself, as a whole,
a similar nature, were placed either in the coffin with the is but a far-reaching and complex illustration of the
deceased, or in some part of the hall of the tomb, or of increasing dependence on magic in the hereafter.
the mummy chamber, generally in a niche which was The benefits to be obtained in this way were unlimited,
cut for the purpose. Sometimes the papyrus was laid and it is evident that the ingenuity of a mercenary
loosely in the coffin, but more frequently it was placed priesthood now played a large part in the development
between the legs of the deceased, either just above the which followed. . . . The dangers of the hereafter were
ankles or near the upper part of the thighs, before the now greatly multiplied, and for every critical situation the
swathing of the mummy took place. (The Book of the priest was able to furnish the dead with an effective charm
Dead, An English Translation of the Chapters, Hymns, which would infallibly save him. Besides many charms
Etc., of the Theban Recension, with Introduction, Notes, which enabled the dead to reach the world of the hereafter,
Etc., London, 1901, Vol. 1, pages 50-51 of Introduction) there were those which prevented him from losing his
mouth, his head, his heart, others which enabled him to
James Henry Breasted made this statement about the remember his name, to breathe, eat, drink, avoid eating
Book of the Dead: his own foulness, to prevent his drinking-water from
turning into flame, to turn darkness into light, to ward off
The magical formulae by which the dead are to triumph all serpents and other hostile monsters, and many others.
in the hereafter become more and more numerous, so
The desirable transformations, too, had now increased,
that it is no longer possible to record them on the inside
of the coffin, but they must be written on papyrus and and a short chapter might in each case enable the dead
the roll placed in the tomb. As the selection of the most man to assume the form of a falcon of gold, a divine
important of these texts came to be more and more falcon, a lily, a Phoenix, a heron, a swallow, a serpent
uniform, the “Book of the Dead” began to take form. All called “son of earth,” a crocodile, a god, and, best of all,
was dominated by magic; by this all-powerful means there was a chapter so potent that by its use a man might
the dead might effect all that he desired. (A History of assume any form that he desired.
Egypt, New York, 1967, pages 205-206) It is such productions as these which form by far the
larger proportion of the mass of texts which we term the
In his book, Development of Religion and Thought Book of the Dead. To call it the Bible of the Egyptians, then,
in Ancient Egypt, Breasted gives this information: is quite to mistake the function and content of these rolls.

154
 On page 308, Breasted tells us that the “Book of Speaking of the fragment of papyrus Joseph Smith
the Dead” is “chiefly a book of magical charms.” Those used as the basis for his Book of Abraham, the Mormon
who have studied the “Book of the Dead” know that it Egyptologist Dee Jay Nelson makes these comments:
was written by a very superstitious people, and is quite
This piece is clearly a part of the same papyrus
different from the religion taught in the Bible. Mormon
as the other unillustrated fragment. It is a part of a
writers have admitted that this is the case. Michael L. Ptolemaic text known as the Shait en Sensen or Book
Rammell, for instance, made this statement: of Breathings. This fact is established by the appearance
of the name of the book in column 1, line 4. . . .
From the length of the famous Book of the 1. This papyrus is a traditional copy of the Shait
Dead and the number of gods and charms that these en Sensen, Book of Breathings and is of a late origin.
people believed in, we know that theirs was a highly It most probably was written in the Ptolemaic Period
superstitious culture. (Fourteenth Annual Symposium (after 332 B.C.). Both Fragments are damaged to the
of the Archaeology of the Scriptures, Brigham Young extent of at least half of their original area. (The Joseph
University, 1963, page 27) Smith Papyri, pages 40-41)
On page 9 of the Newsletter and Proceedings of the Two of the most prominent Egyptologists in the
Society for Early Historic Archaeology, Brigham Young United States have also confirmed this identification.
University, March 1, 1968, we find this statement: John A. Wilson, Professor of Egyptology at the
The Book of the Dead is a collection of ancient University of Chicago, made this statement:
Egyptian funerary texts consisting of spells and
Document D is a related mortuary text of late times,
incantations understood to assist the soul of the
the so-called Book of Breathings, in a hieratic hand
departed dead during his perilous journey through the
coarser than that of Document B. (Dialogue: A Journal
afterlife. It would thus presumably be pagan in spirit
of Mormon Thought, Summer, 1968, page 68)
and have nothing to do with any scripture written
by Abraham.
Richard A. Parker, of Brown University, also confirmed
The “Book of Breathings” is an outgrowth of the the fact that what Joseph Smith claimed was the Book
Egyptian “Book of the Dead.” It did not appear until the of Abraham was in reality the Book of Breathings. The
later stages of Egyptian history—just a few centuries editors of Dialogue stated:
before the time of Christ. E. A. Wallis Budge gives this Richard A. Parker is the Wilbour Professor of Egyptology
information concerning the “Book of Breathings”: and Chairman of the Department of Egyptology at
Brown University. His primary interest is in the later
The “Book of Breathings” is one of a number of stages of Egyptian language and history. He remarks
short funeral works, like the “Lamentations of Isis that the Book of Breathings is a late (Ptolemaic and
and Nephthys” and “The Festival Songs of Isis and Roman periods) and greatly reduced version of the Book
Nephthys.” Unlike the Chapters of the Book of the of the Dead. No comprehensive study of it has yet been
Dead, it was addressed to the deceased by the chief undertaken and no manuscript has yet been published
priest conducting the funeral service. . . . It seems as adequately. He would provisionally date the two Book
if the old Book of the Dead, with its lengthy Chapters of Breathings, fragments in the Church’s possession
and conflicting statements, had in the latest times to the last century before or the first century of the
become unacceptable to the Egyptians who lived under Christian era; . . . (Dialogue: A Journal of Mormon
the rule of the Greeks and Romans; and, besides, it is Thought, Summer, 1968, page 86)
tolerably certain that few people understood it. The
“Book of Breathings” represents the attempt to include
all essential elements of belief in a future life in a work Written in Hieratic
shorter and more simple than the Book of the Dead.
. . . The beautiful hymns and prayers found in the old Before we speak of the actual translation of the
texts are wanting in the “Book of Breathings,” and no “Sensen” fragment, it might be helpful to explain a few
reference whatever is made to the spiritual life of the things about Egyptian writing.
beatified as described in the Pyramid Texts; in short, The “Sensen” fragment is written in a script known
no passage which does not immediately conduce to the as hieratic. Hieratic is a very common form of Egyptian
well-being of the natural body and soul, and assure the writing which Egyptologists are able to translate. The
growth of the spiritual body from them, has any place in
hieratic writing evolved out of a more ancient system
it. To give the work an enhanced value it was declared to
be the production of Thoth, the scribe of the gods. (The of writing known as hieroglyphic. Hieroglyphic writing
Book of the Dead, Facsimiles of the Papyri of Hunefer, was a beautiful method of writing, but it took a great
Anhai, Kerasher and Netchemet, by E. A. Wallis Budge, deal of time to make each character and was therefore
London, England, 1899, page 33) rather impractical

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In his book, Egyptian Grammar, pages 442-543, Hieratic was nothing more, in the beginning, than
Alan Gardiner shows hundreds of hieroglyphs which hieroglyphic in the summary and rounded forms
the Egyptians used in their system of writing. Some resulting from the rapid manipulation of a reed-pen as
contrasted with the angular and precise shapes arising
of them are very difficult to draw, and it must have
from the use of the chisel . . . In the latest period, as
required a great deal of patience to chisel them into already said, hieratic was generally employed by the
stone. Because the hieroglyphic system was so difficult priests when writing religious texts on papyrus. . . .
to use the hieratic system began to evolve. Barbara Individual hieratic hands differ as all handwriting is apt
Mertz gives this information concerning this matter: to differ; for this reason Egyptologists, before translating
a hieratic text, habitually transcribe it into hieroglyphs,
The hieroglyphs looked handsome on the walls of tombs just as the modern printer sets up a modern author’s
and temples, but they were just as unwieldy for a busy manuscript in type. (Egyptian Grammar, page 10)
Egyptian scribe as they are for us. Just as we simplify
the hieroglyphic pictures, in order to write them more Egyptian writing is composed of both phonograms
quickly, the ancient scribes began to use cursive and ideograms. Phonograms are “sound-signs,” and
forms. Over the years—and the process began very ideograms are “signs that convey their meaning
early, almost as soon as writing itself appeared—the
pictorially” (Egyptian Grammar, by Alan Gardiner,
forms became more and more cursive, until eventually
the hieratic signs bore only a distant resemblance to pages 25 and 30). Usually a word is composed of one
their hieroglyphic ancestors. (Temples, Tombs and or more phonograms (sound-signs) followed by an
Hieroglyphs, page 266) ideogram. Alan Gardiner states that in such cases the
ideogram “is called a determinative, because it appears
James Henry Breasted gives this information: to determine the meaning of the foregoing sound-signs
The elaborate hieroglyphic with its numerous animal and to define that meaning in a general way” (Egyptian
and human figures, such as the reader has doubtless Grammar, page 31). The word “sensen” which appears
often seen on the monuments in our museums, or in in the text Joseph Smith used for his “Book of Abraham”
works on Egypt, was too slow and labourious a method will serve to illustrate this matter. The following is a
of writing for the needs of everyday business. The photograph of it as it appears in the fourth line of this
attempt to write these figures rapidly with ink upon fragment of papyrus.
papyrus had gradually resulted in reducing each sign
to a mere outline, much rounded off and abbreviated.
This cursive business hand, which we call “hieratic,”
had already begun under the earliest dynasties, and by When this word is converted to hieroglyphs it
the rise of the Old Kingdom, it had developed into a appears as follows.
graceful and rapid system of writing, which showed
no nearer resemblance to the hieroglyphic than does
our own hand-writing to our print. (A History of Egypt,
In order to read this word we must start at the
page 83)
right side and work to the left. The first letter we find
At the bottom of this page are examples of how some is written in this manner: An Egyptologist would
of the letters of the Egyptian alphabet were written in transliterate this as s. The next letter is found directly
hieroglyphs. Directly below each we have shown how below the first and is written as follows: This is
they would appear in hieratic, and below this we show transliterated as n. Next we find another s and below
how an Egyptologist would transliterate them. The it another n. Thus we have snsn. The Egyptians did
Egyptian letters read from right to left. not write the vowels, and therefore we have to supply
The reader will note that there is a definite them. Egyptologists usually insert the English vowel e
relationship between hieroglyphic and hieratic writing. in these areas. When the vowels are inserted we have
When Egyptologists are working with hieratic writing the word “sensen,” which means “breathe.” In line four
they convert it into hieroglyphs before attempting to of the fragment of papyrus it is used as part of the name
translate. Alan Gardiner states: of the book, i.e., “Book of Breathings.”

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 The last part of this word is the “determinative.” In working on this text that he was able to identify enough
this case it is a sail. Although it does not enter into the of the words that we began to get some idea of what
sound of the word, it shows that the word has something the papyrus is about. A man who was familiar with
to do with wind, breath or air. Mr. Heward’s work, found a rendition of a text which
While some Egyptian words do not have a contained words similar to the ones Mr. Heward had
determinative, many contain more than one. In fact, translated from the Mormon Papyrus. Encouraged
there are some words that have three determinatives. by this find, Mr. Heward went to the Brigham Young
Although hieratic writing was easier to use than University Library and found a facsimile of a text which
hieroglyphic, it was still inferior to Greek or Hebrew closely resembles the Book of Abraham fragment. He
writing. found this text in Bibliothèque Égyptologique publiée
sous la Direction de G. Maspero, Vol. 17, plate XI.
Finding the Key Below is a photograph of this facsimile.
After Mr. Heward identified the “Sensen” fragment
as part of the “Book of Breathings,” he began to translate
some of the words found in the text. This was a difficult
task because the writing is coarse and somewhat
damaged. Nevertheless, he was rather successful in his
endeavor. In a letter to Henry G. Fischer, dated March
5, 1968, Grant Heward stated:
On the right side of the fragment . . . I seem to find what
my dictionary calls “Lake of Honsu” plus??! Perhaps
“born to” on the right end of the second; “Limbs, heart
and funerary wrappings” on the third, and going on to After examining this text we were confident that
the forth; It looks like the Book of Breathings in the Mr. Heward had found the key to the Book of Abraham
forth; I think I see “royal linen and give” in the fifth;
fragment. We worked with Mr. Heward and prepared an
“Heart” again on the sixth; “Funerary wrapping and
book” on the next; and eternity on the last. article which we submitted to Dialogue. In this article
we stated:
We tried to find the exact location of the text in
We are now aware of a similar papyrus located in
the Papyrus of Kerasher, but we were unsuccessful.
the Museum of the Louvre in Paris. It is registered under
Although Dr. Nibley has had photographs of the the No. 3284. . . . Anyone familiar with hieratic—i.e.,
Mormon Papyri since 1966, he was unable to find the cursive Egyptian writing—will immediately recognize
location of the text. He stated: that the Book of Abraham Papyrus and Papyrus No.
3284 are versions of the same basic text. We would
It has long been known that the characters “interpreted” like to include a translation of Papyrus No. 3284. This
by Joseph Smith in his Egyptian Alphabet and Grammar translation was made by M. J. de Horrack.
are treated by him as super-cryptograms; and now
it is apparent that the source of those characters is He is towed (like) Osiris into the Great Pool of
the unillustrated fragment on which the word sen- Khons. When he has retaken possession of his heart,
sen appears repeatedly. This identifies it as possibly the Book of Respirations is concealed in (the coffin). It
belonging to those writings known as the Book of is (covered) with writing upon Suten, both inside and
outside (and) placed underneath his left arm, evenly
Breathings, though that in turn is merely “compilations
with his heart; . . .
and excerpts from older funerary spells and burial When the Book has been made for him then he
formulas.” This particular excerpt, if it is such, has breathes with the souls of the gods for ever and ever.
still not been located among known versions of the
mysterious book. (Brigham Young University Studies, The similarities between this text and the one Joseph
Spring 1968, page 249) Smith used as the basis for the Book of Abraham are too
numerous to be explained away. (There are, of course,
After quoting some of Dee Jay Nelson’s “preliminary” differences in the two texts. The most outstanding being
work on this fragment, Dr. Nibley states: “And that is in the second line of the Mormon document, where we
the story—still a lock without a key” (Brigham Young read something like this: “born to that Benu Bird.”)
University Studies, Spring, 1968, page 249). The following are a list of similarities between the
two versions. The Egyptian words as they appear in the
Fortunately, the key to this story has now been
Mormon Papyrus will follow each parallel.
found. It was not long after Grant Heward started

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l. In both cases the Egyptian word meaning “pool” about the Egyptian language, and that he does NOT
or “lake” appears in the first part of the text. We find it in need pictures to guide him, as Dr. Nibley has implied.
line one of Joseph Smith’s Papyrus and at the beginning Before beginning our parallels we stated that in the
of line two in Papyrus No. 3284.
second line of the Mormon Papyrus “we read something
like this: ‘born to that Benu Bird.’ ” Dr. Parker, however,
2. On the same line in both texts we find the rendered it this way: “born of Taykhebyt.” Dr. Parker is
Egyptian word “Khons.” This is the name of the no doubt correct in rendering this as a name. Both Dee
Egyptian moon-god. Jay Nelson and Klaus Baer did likewise.
In our first parallel we stated that on line one of the
Mormon Papyrus we find the Egyptian word “meaning
3. On line three of both texts we find the words ‘pool’ or ‘lake.’” Richard Parker also found this word.
meaning “his heart.”
He renders it “pool.”
In parallel no. 2 we stated that in line one “we find
4. On the fourth line of both texts we find the words the Egyptian word ‘Khons.’ ” Richard Parker renders
meaning “Book of Breathings.” (In the translation this name “Khonsu.” Either spelling is acceptable. Klaus
of Papyrus No. 3284 the Egyptian word “sensen” is Baer uses the spelling “Khons.” This is the name of an
rendered “Respirations.” It should be obvious to the Egyptian moon-god. (See An Egyptian Hieroglyphic
reader, however, that this means the same as the word Dictionary, E. A. Wallis Budge, Vol. 1, page 553)
“Breathings.”)
In parallel no. 3 we stated that the words meaning
“his heart” are found in line 3. Professor Parker renders
5. On line six of Papyrus No. 3284 we find the word these words “his breast.” Both Klaus Baer and Dee Jay
which M. J. de Horrack transliterates “Suten.” This Nelson, however, render these words as “his heart.” The
same word appears on line five of the Mormon Papyrus. Egyptian word for “heart” can also mean “breast.”
When this word is translated it means “royal linen.” In parallel no. 4 we stated that we found the words
“Book of Breathings” in the fourth line. Richard Parker
likewise finds the words “Book of Breathings.” Klaus
6. On line six of the Mormon Papyrus we find the
words “his heart.” These same words are found in line
Baer prefers the translation “Breathing Permit” because
seven of Papyrus No. 3284. it is closer to the literal meaning of the Egyptian words.
He states, however, that it is usually called the “Book of
Breathings.” Dee Jay Nelson uses the words “Book of
7. The word “breathes” is found on line eight of Breathings,” but he states that it may also be translated
the Mormon Papyrus. This same word appears on lines literally as “Writings of Inhalations.”
nine and ten of Papyrus 3284. In parallel no. 5 we stated that the word “Suten”
appeared on line five of the Mormon Papyrus. We
8. On line eleven of Papyrus 3284 we find the explained that when this word is “translated it means
words “forever and ever.” These same words appear in ‘royal linen.’” Richard Parker uses these same words.
lines eight and nine of the Mormon Papyrus. In parallel no. 6 we said that the words “his heart”
are found on line six of the Mormon Papyrus. Richard
Parker also used the words “his heart.”
We could furnish more parallels, but these should In parallel no. 7 we stated that the word “breathes”
be sufficient to convince the reader that the Book of is found in line eight of the Mormon Papyrus. Richard
Abraham is in reality an appendage to the Egyptian Parker renders it “breath.” Both Nelson and Baer use
“Book of Breathings.” the word “breathe.”
We mailed this material to Dialogue on April In parallel no. 8 we claimed that we found the words
15, 1968. Instead of using this material, the editors meaning “forever and ever.” Richard Parker also used
of Dialogue decided to get Richard Parker, a noted these words. Nelson and Baer also used these words in
Egyptologist, to make a detailed translation of the their renditions.
“Sensen” fragment. We felt that this was a good idea, In looking over our work we find fourteen words
since we were not able to furnish an actual translation which are exactly the same as those used by Richard
of the entire text. But, be this as it may, the article was Parker, and there are one or two others that are very close.
prepared prior to the time Richard Parker translated the Grant Heward had also identified a number of other
“Sensen” fragment. We feel that Dr. Parker’s translation words which we did not include in this study. We feel that
confirms the fact that Grant Heward knows something this is an amazing demonstration of Mr. Heward’s ability.

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 From the information which we have presented it Dee Jay’s research in Egyptology began more than
should be obvious that the key to the “Sensen” fragment twenty years ago . . . After making a superficial study
has been located, and that the story has nothing to do of ancient languages in the States he decided to add
some dimension to his scant knowledge, so he traveled
with Abraham or his religion. . . . to Egypt where he attached himself to the fallahin
crew of Hussein Ibrahim, excavation foreman working
Three Witnesses under Zakaria Goneim, at Memphis. The late Zakaria
Goneim was for many years keeper of antiquities at
In the Book of Mormon we find this statement: the Necropolis of Saqqara. Dee Jay studied three forms
“And in the mouth of three witnesses shall these things of the ancient language under this famous Egyptian
be established; . . .” (Ether 5:4). Joseph Smith’s witnesses Egyptologist. . . . His discoveries inspired King Farouk
to present him with a small collection of Egyptian
to the Book of Mormon were not trained in the science antiquities which he has added to over the years. (The
of Egyptology, and therefore they could not possibly Joseph Smith Papyri, Part 2, Salt Lake City, 1968)
know whether Joseph Smith’s gold plates were authentic
or whether he translated them correctly. In the case of When Dr. Nibley learned of Mr. Nelson’s abilities he
the Book of Abraham, however, we have a different felt that he would be “enormously useful to the Church.”
story. Three men who have been trained in the science of Although Mr. Nelson is an Elder in the Mormon Church,
Egyptology have examined the text Joseph Smith used as he has refused to compromise concerning the Book of
a basis for the Book of Abraham and have declared that Abraham.
it is in reality the instructions for wrapping up the Book At this point we will present the three different
of Breathings with the mummy and that it has nothing to translations of the fragment of papyrus Joseph Smith
do with Abraham or his religion. These three men have used as the basis for his Book of Abraham.
translated the text and their renditions have been published. Richard A. Parker
The first witness against the authenticity of the Book 1. [. . . .] this great pool of Khonsu
of Abraham is Professor Richard A. Parker, Chairman of 2. [Osiris Hor, justified], born of Taykhebyt, a man
likewise.
the Department of Egyptology at Brown University. Dr. 3. After (his) two arms are [fast]ened to his breast, one
Hugh Nibley had a copy of Richard Parker’s translation wraps the Book of Breathings, which is
of the “Sensen” text before it appeared in Dialogue, and 4. with writing both inside and outside of it, with royal
in a speech delivered May 20, 1968, he stated: linen, it being placed (at) his left arm
5. near his heart, this having been done at his
. . . Professor Parker has translated that controversial 6. wrapping and outside it. If this book be recited for him,
little thing called the “Sensen” papyrus, the little section, then
that text that matches up with some of the Book of 7. he will breath like the soul[s of the gods] for ever and
Abraham. (Speech by Dr. Hugh Nibley, University of 8. ever.
Utah, May 20, 1968) (Dialogue: A Journal of Mormon Thought, Summer, 1968,
page 98)
Instead of attacking Professor Parker’s translation, as
Klaus Baer
we might have expected him to do, Dr. Nibley stated Osiris shall be conveyed into the Great Pool of Khans
that Richard Parker is “the best man in America” for —and likewise Osiris Hor, justified, born to Tikhebyt,
this particular text, and that he did a “nice” job: justified—after his arms have been placed on his heart and
the Breathing Permit (which [Isis] made and has writing
. . . here is Parker’s translation of the “Sensen” papyrus. . . . on its inside and outside) has been wrapped in royal linen
Parker being the best man in America for this particular and placed under his left arm near his heart; the rest of his
period and style of writing. And Parker agreed to do it and mummy-bandages should be wrapped over it. The man for
he’s done it. So it’s nice . . . it will be available within a whom this book has been copied will breathe forever and
month, I’m sure, in the next issue of the Dialogue. (Speech ever as the bas of the gods do.
by Hugh Nibley, University of Utah, May 20, 1968) (Dialogue: A Journal of Mormon Thought, Autumn, 1968,
pages 119-120)
The second witness is Klaus Baer. Dialogue: A
Journal of Mormon Thought gives this information Dee Jay Nelson
concerning Klaus Baer: . . . . . the pool of The Traveler, Khensu . . . . . [Osiris Hor,
who is true of word], born of Tai-khebit, who is true of
Klaus Baer is Associate Professor of Egyptology at word likewise. After . . . seized, the two arms with his heart
the University of Chicago’s Oriental Institute, and was are wrapped up with the Book of Breathings made by [Isis]
one of Professor Hugh Nibley’s primary tutors in the and which is with writing on the inside and outside of royal
art of reading Egyptian characters. (Dialogue, Autumn, linen. It is placed near and wrapped up on his left side in
1968, page 109) alignment with his heart. This having been done at his final
wrapping for burial. If this book is made for him then he
The third witness against the Book of Abraham is (will) breathe like the soul[s of the gods] for ever and ever.
Dee Jay Nelson. Reed Neuberger gives this information (The Joseph Smith Papyri, Part 2, Salt Lake City, 1968,
concerning Dee Jay Nelson: page 21)

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The reader will see that these three translations the door they have so long been reluctant to enter. And
bear absolutely no resemblance to Joseph Smith’s to Mr. Dee Jay Nelson goes the credit of being the first
purported translation of the same text. The Book of to make the plunge” (Brigham Young University Studies,
Abraham, therefore, has been proven to be a spurious Spring, 1968, page 254). Dee Jay Nelson’s “plunge”
work. The Egyptologists find no mention of Abraham into the study of Egyptology and the Book of Abraham,
or his religion in this text. The average number of words however, has forced him to reject the book. After many
used to convey the message in this text is 92, whereas years of study, Mr. Nelson has come to the conclusion that
Joseph Smith’s rendition contained thousands of words. the Mormon Church must give up the Book of Abraham.
The three renditions of the text are essentially in In a letter dated July 13, 1968, he stated:
agreement, although there are a few minor variations.
I have been swamped lately by letters and long
Some of these variations can be explained. For instance, distance telephone calls from troubled people. Almost
when speaking of the deceased Dee Jay Nelson says that every one of them asks if I really believe that the
he is “true of word.” Both Parker and Baer, however, Book of Abraham is untrue and each seems almost
say that he is “justified.” To an Egyptologist there is no pleadingly eager for me to defend it. To each I have
contradiction. The words literally mean “true of word,” said that I do not believe it.
but they imply that the deceased is found to be righteous
at the judgment. Therefore, he is “justified.” James Henry Mr. Nelson informed us that in one week he “received
Breasted states: “The verdict rendered in favor of Osiris, 33 letters and 19 long distance calls about the Book of
which we translate ‘justified,’ really means ‘true, right, Abraham & the papyri.” Previous to this he had counted 40
just, or righteous of voice’” (Development of Religion and letters in a “two month period.” In his Introduction to The
Thought in Ancient Egypt, New York, 1959, page 35). Joseph Smith Papyri, Part 2, Mr. Nelson states: “My views
Both Nelson and Parker speak of the “souls” of the are as sympathetic to the Latter-day Saint Church teachings
gods, but Baer speaks of the “bas of the gods:’ James as they can be without compromising the accepted and
Henry Breasted explains that the word ba “has commonly proven principles of Egyptology. . . . I find myself standing
been translated as ‘soul’ and the translation does indeed precariously between two poles. Truth will triumph in the
roughly correspond to the Egyptian idea. It is necessary to end.” After trying to reconcile some of Joseph Smith’s work
remember, however, in dealing with such terms as these
with the science of Egyptology, Dee Jay Nelson stated:
among so early a people, that they had no clearly defined
notion of the exact nature of such an element of personality” I have expended considerable effort to bring the two
(Development of Religion and Thought in Ancient Egypt, conflicting viewpoints to a single focus. As an elder of
page 56). Klaus Baer feels that it is best to leave the word the Church and an Egyptologist nothing would please
untranslated, though he states that “it is often used in me more than to succeed, but I fear that the differences
far outweigh the points of agreement. (The Joseph
contexts where we would say ‘soul’” (Dialogue, Autumn, Smith Papyri, Part 2, page 9)
1968, page 117). The Egyptologist sometimes has to
decide whether to leave a word untranslated or to use an Dr. Nibley Confused
English word which may not convey the exact meaning
that it did to the Egyptian scribe who wrote it. It is now becoming rather obvious that Dr. Nibley
As we examine the three translations we find that is unprepared to deal with the problems related to the
they are basically in agreement with each other. It is translation of the Book of Abraham, and that he has no
almost impossible to escape the conclusion that the real answers to give his people. In an article published
Book of Abraham is a false translation. The Egyptologist in Dialogue: A Journal of Mormon Thought, he stated:
Klaus Baer makes this comment: Since the Sen-Sen business makes very little sense to
anybody, while the Book of Abraham makes very good
This is as far as an Egyptologist can go in studying sense, one might suppose that Smith could have produced
the document that Joseph Smith considered to be a the latter without any reference to the former—that he
“roll” which “contained the writings of Abraham.” could have written the Book of Abraham more easily,
The Egyptologist interprets it differently, relying in fact, without having to bother himself with those
on a considerable body of parallel data, research, and meaningless squiggles. But if the Sen-Sen symbols are
knowledge that has accumulated over the past 146 years expendable, why does he use them at all? His only
since Champollion first deciphered Egyptian—none purpose would have been to impress others, but he keeps
of which had really become known in America in the the whole operation strictly to himself and never circulates
1830’s. At this point, the Latter-day Saint historian the Sen-Sen papyrus as he did the Facsimiles. And why
and theologian must take over. (Dialogue: A Journal on earth would he fasten on this particularly ugly little
of Mormon Thought, Autumn, 1968, page 133) piece and completely bypass the whole collection of
handsome illustrated documents at his disposal? Did he
As we stated earlier, Dee Jay Nelson is an Elder in really think he was translating? If so he was acting in
the Mormon Church. Dr. Nibley has made this statement good faith. But was he really translating? If so, it was by
concerning him: “It would now seem that the Latter-day a process which quite escapes the understanding of the
Saints are being pushed by force of circumstances through specialists and lies in the realm of the imponderable.

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 No one has begun to look into the Sen-Sen problem be the result of trickery and deceit? (Improvement Era,
seriously. . . . August, 1968, page 56)
Today nobody claims that Joseph Smith got his
information through ordinary scholarly channels. In that In a footnote on page 64 of the same article, Dr. Nibley
case one wonders how any amount of checking along stated: “. . . the connection between the Book of Abraham
ordinary scholarly channels is going to get us very far. and the ‘Sen-sen’papyrus remains a mystery: . . .” To give the
(Dialogue, Summer, 1968, page 101)
reader an idea of just how confused Dr. Nibley has become
When Dr. Nibley spoke at the University of Utah on this issue we have only to compare two statements
on May 20, 1968, he admitted that if Joseph Smith was which he has made. In the Improvement Era he wrote:
“really translating the papyri” he did it in a way that is . . . the presence on the scene of some of the original
unknown to Egyptologists: papyri, including those used by the Prophet in preparing
the text of the Book of Abraham . . . has not raised a
By what process could the Book of Abraham have been
single new question, though, as we shall see, it has solved
squeezed out of a few dozen brief signs? Nobody has told some old ones. (Improvement Era, May, 1968, page 54)
us yet. Was Joseph Smith really translating the papyri?
If so, it was not in any way known to Egyptology. Was It was only a few weeks after this statement was
he then merely pretending to translate them? But he never
printed that Dr. Nibley stated:
really put these symbols forth as his source. He published
the facsimiles, but these always remained among his Here is the little “Sensen,” . . . the papyrus, in which a
private papers. These were not for circulation. He’s not handful of Egyptian symbols was apparently expanded
pretending to be doing anything here. He’s not seeking in translation to the whole Book of Abraham. This
to impress anyone at all. Nobody knew about this little raises a lot of questions. It doesn’t answer any
work he was carrying on. He never published them as questions, unless we’re mind readers. (Speech given
he did the facsimiles. Did he really need these symbols? by Hugh Nibley, University of Utah, May 20, 1968)
This is a funny thing. Are they actually the source upon
which he depended? Well, if he really depended on them, Dr. Nibley’s conflicting statements caused one
he must really have been translating them. But, you say, Mormon to write the following in a letter to the editors
he couldn’t possibly have been translating. Could he have of Dialogue:
used this as a source at all? These questions arise. If he
was merely faking, of course, pretending to be translating Dr. Nibley is indeed walking a tightrope, praising
them, well, he wouldn’t need the Egyptian text at all. Yet conscientious scientific work of scientists on the one
he used one, and he used it secretly. Why would he hand and accepting their conclusions, and upholding
secretly make use of a text he didn’t need at all? This was the contradictory beliefs of the Church on the other
just a nuisance, really, all these symbols. Let’s just forget by looking for explanations in the field of “translated”
about them, and just write the story. Why did he need revelation. Whatever the answers may be, he is either
to tie up with these, and how does he tie up? Why does becoming a “split personality” or he is unsuccessfully
he ignore the wealth of handsome illustrated texts at his trying to “serve two masters.” (Dialogue: A Journal of
disposal to concentrate only on the shortest and ugliest Mormon Thought, Autumn, 1968, page 9)
and most poorly written of the lot? Why does he choose
just this particular one when he had all these beautiful A Second Meaning?
manuscripts. And they were all [just as?] meaningless
to everybody. Why would he do that? Well, all sorts of In 1879 the Mormon writer George Reynolds tried
questions arise. (Speech by Hugh Nibley, University of to refute Deveria’s work against the Book of Abraham
Utah, May 20, 1968) by claiming that the Egyptian characters had two or
three different meanings:
Hugh Nibley made these statements in the Improvement Era:
. . . the Egyptian hieroglyphics had at least two (but more
. . . there is no case to be made out against the Book of probably three) meanings, the one understood by the
Abraham on linguistic grounds for the simple reason masses—the other comprehended only by the initiated,
that Joseph Smith did not commit himself beyond the the priesthood and others; which latter conveyed the true
interpretation of the Facsimiles. We cannot pretend to though hidden intent of the writer. (Are We of Israel? and
understand how the Book of Abraham was translated, The Book of Abraham, 5th edition, page 128)
but that should not seriously disturb us, since nobody
understands the method by which some of the greatest That George Reynolds would make such a suggestion
scholars were able to translate texts that no one else in 1879 is not too surprising, but when we find Dr. Nibley
could read . . . In their case, it was the result that justified
using the same reasoning in 1968 we are rather amazed.
the intuition, and not the other way around. So let it be
with Joseph Smith: we must still take his word for it In his desperation to save the Book of Abraham, Dr.
that he was actually translating, but the result of his Nibley has gone so far as to state that the “Sensen” text
efforts is a different matter—could such a monument may have a second meaning unknown to Egyptologists:

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. . . you very often have texts of double meaning. . . . it’s Abraham’s Signature
quite possible, say, that this “sensen” papyrus, telling
a straight forward innocent little story or something To begin with the Mormon leaders claimed that
like that, should contain also a totally different text Joseph Smith had the original papyri which Abraham
concealed within it . . . they [the Egyptians] know and Joseph wrote upon. Egyptologists, however,
what they’re doing, but we don’t. We don’t have the
claimed that the facsimiles proved that the papyri were
key. (Speech by Dr. Hugh Nibley, University of Utah,
May 20, 1968) of a later date. Dr. Nibley tries to bring the Church’s
position into line with the opinions expressed by
In the same meeting Dr. Nibley was asked “if the Egyptologists by stating:
key to this concentrated language, is not had by the
The commonest objection to the authenticity of the
Egyptologists, do we have any hope of having the Book Facsimiles is that they are of too late a date to have been
of Abraham ever translated?” Dr. Nibley replied: drawn by Abraham. But Joseph Smith never claimed
that they were autographic manuscripts or that they
I don’t know. That’s an interesting thing. We don’t
dated from the time of Abraham. (Improvement Era,
know what may turn up in another manuscript or
February, 1968, page 20)
something like that.

Dr. Nibley states that Joseph Smith treated the characters Dr. Nibley is certainly wrong about this matter. Joseph
as super-cryptograms: Smith did claim that they were autographic manuscripts.
Josiah Quincy claimed that Joseph Smith told him the
It has long been known that the characters “interpreted” following:
by Joseph Smith in his Egyptian Alphabet and Grammar
are treated by him as super-cryptograms; and now “That is the handwriting of Abraham, the Father of
it is apparent that the source of those characters is the Faithful,” said the prophet. “This is the autograph
the unillustrated fragment on which the word sen- of Moses, and these lines were written by his brother
sen appears repeatedly. This identifies it as possibly Aaron.” (Figures of the Past, as quoted in Among the
belonging to those writings known as the Book of Mormons, pages 136-137)
Breathings, . . . (Brigham Young University Studies,
Spring 1968, page 249) In 1840 Joseph Smith was quoted as making this statement:

Dee Jay Nelson shows that Dr. Nibley’s suggestion “These ancient records,” said he, “throw great
light on the subject of Christianity. . . . I will show you
that the Sensen text might have a “different text how I interpret certain parts. There,” said he, pointing
concealed within it” is absolutely ridiculous: to a particular character, “that is the signature of the
patriarch Abraham.” (Quincy Wig, October 17, 1840,
Some say Joseph Smith did not translate the literal
page 1, as quoted in Ancient Records Testify in Papyrus
meaning of those two Hor Sensen lines but rather the
and Stone, by Sidney B. Sperry, page 52)
crypto-meaning. This is NOT even remotely possible.
Cryptograms invariably had meanings allied to the literal
At the beginning of the Book of Abraham manuscript
meanings. In any case, the complex ideas in Joseph
Smith’s “translation” out-number the elements in the (see photograph on page 147 of this book) we find this
hieratic characters which could contain the cryptogram statement by Joseph Smith: “Translation of the Book of
code. It is mathematically impossible to express the Abraham Written by his own hand upon papyrus and
total complexities of Joseph Smith’s “translation” with found in the catacombs of Egypt.” In the introduction
the characters involved. (The Joseph Smith Papyri, Part to the Book of Abraham as it is now published by the
2, page 14) Mormon Church we find this statement: “A Translation
We feel that Dr. Nibley is guilty of deception when of some ancient Records, . . . The writings of Abraham
he claims that the Mormon Papyri may have a second while he was in Egypt, called the Book of Abraham,
meaning unknown to Egyptologists. This is almost as written by his own hand upon papyrus” (Pearl of Great
ridiculous as claiming that the world is flat in this day Price, page 29). The following statement appears in
of space travel. When Marvin Cowan asked Professor Progress in Archaeology. Brigham Young University,
Richard Parker if the papyri could have a second 1963, pages 24-25:
meaning, he replied that he knew of “no Egyptologist To assign a date to the scroll of Abraham is a difficult
who would support such a claim” (Letter dated January problem. For one thing, the patriarch himself is believed
9, 1968). to have lived in the twentieth century B.C. . . . although
the original composition of the Book of Abraham may
date to the twentieth century B.C., the final deposition

162
 of the mummies in connection with which his scroll was “Sensen” papyrus by comparing it with other samples
found apparently dates to some 1400 years later (sixth of hieratic writing. He told us some time ago that he felt
century B.C.) and possibly as much as 1900 years later that it probably was not written until about the time of
(first century B.C.).
Christ, or even later. Richard A. Parker has come to the
Evidently what happened was that the scroll was
passed from Abraham through a line of persons who same conclusion. According to the editors of Dialogue,
respected its sanctity, including his descendants Joseph, Professor Parker stated that he “would provisionally
Moses, and Aaron, who added their own writing to it. date the two Book of Breathings fragments in the
Later possessors of the scroll, . . . need not have been Church’s possession to the last century before or the
able to read its script nor understand its contents, but first century of the Christian era; . . .” (Dialogue: A
only desired to own it and be buried with it for the Journal of Mormon Thought, Summer 1968, page 86)
supposed magical power of so ancient an object.
Klaus Baer, of the University of Chicago, also on the
Ross T. Christensen, of the Brigham Young University, dating of this fragment:
wrote: The handwriting is of the late Ptolemaic or early Roman
Abraham wrote in the twentieth century B.C.; his Period, about the time of Christ. (Dialogue: A Journal
scroll was added to in the seventeenth and thirteenth of Mormon Thought, Autumn 1968, page 111)
centuries B.C. . . .
Apparently after Abraham wrote on his scroll, it
Dr. Hugh Nibley seems willing to admit that the
was handed down through a line of successors. I do papyri do not date back to the time of Abraham, but he
not know who they were, though some of them were is not willing to face the implications of this matter:
his descendants, Joseph, Moses, and Aaron. (Pearl of
Great Price Conference, December 10, 1960, 1964 . . . we have learned that the papyri are of relatively late
Edition, page 23) date—but the Mormons have always known that; . . .
(Dialogue, Summer 1968, page 105)
Wilford Woodruff, who later became President of the
Dr. Nibley would have us believe that Joseph Smith
Church, made this statement in his journal:
claimed that the papyri were only copies and not the
The Lord is blessing Joseph with power to reveal original documents. We have shown, however, that
the mysteries of the Kingdom of God, to translate Joseph Smith claimed that the papyri contained the
through the Urim and Thummim ancient records and “handwriting of Abraham.” In fact, he showed one man
hieroglyphics as old as Abraham and Adam. Joseph the “a particular character” and told him that it was “the
Seer has presented us some of the book of Abraham
. . . which was written upon his own hand but hid signature of the patriarch Abraham.”
from the knowledge of man for the last four thousand The Mormon Egyptologist Dee Jay Nelson shows
years, but has now come to light through the mercy of that even if “one conceeds to the viewpoint” that the
God. (Personal Diary of Wilford Woodruff, as quoted “Sensen” text “was a copy and not the original” he is
by James R. Clark in Pearl of Great Price Conference, still faced with the fact that it is a pagan text:
1964 Edition, page 58)
Biblical experts believe that Abraham lived
George Q. Cannon made this statement: sometime around 1800 B.C., but the calligraphy,
spelling and contents of the Hor Sensen Papyrus
This book was written by the hand of Abraham while give every indication that it was not written until
he was in Egypt, and was preserved by the marvelous nearly the time of Christ (possibly shortly after).
dispensation of Providence through all the mutations Egyptologists believe that the Sensen texts (Book of
of time and the dangers of distance, to reach the hand Breathings) were not even composed until about the
of God’s Prophet in this last dispensation. (The Life Seventh Century B.C. There are inconsistencies here.
of Joseph Smith the Prophet, Salt Lake City, 1888, To compound the divergency, the traditional translation
pages 187-188, as quoted in Joseph Smith, Jr., As A of the Sensen funerary text deals with matters unrelated
Translator, by F. S. Spalding, page 17) to the subject matter of Joseph Smith’s “translation.”
I have read several publications by learned members
Now that we have the original papyrus Joseph of the Church who insist that the papyrus found in the
Smith “translated” the Book of Abraham from we Egyptian catacomb was not actually written by the hand
can be absolutely certain that it was NOT written by of Abraham but that it was a copy of an original work by
Abraham’s “own hand.” In fact, it probably was not him. I can not read this meaning into the statement which
written until about the time of Christ, which would I repeat for your consideration. . . . “Translation of the
Book of Abraham written by his own hand upon papyrus
be almost two thousand years after Abraham’s time.
and found in the catacombs of Egypt.” Even if one
Mr. Heward has done some work on the dating of the conceeds to the viewpoint that the papyrus possessed by

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Joseph Smith in the early Nineteenth Century was a copy in a position to judge the text of the book itself even if
and not the original, one is faced with the unmistakable Joseph Smith’s work on the facsimiles was incorrect.
fact that this ancient document deals with pagan gods John Henry Evans, for instance, made these comments
and pagan beliefs without mentioning Abraham or
anything even remotely associated with him. I have in 1913:
already given reasons why it is unlikely that a hidden Bishop Spalding submits to eight Egyptologists the
message or cryptogram is in this text. Certainly it could
three fac-similes . . . The scholars answer substantially
not convey such an irrelevant account as is contained in
that they were not correctly translated. That is the
the Book of Abraham. The title of this longer manuscript
fact. What is the inference drawn from the fact? That
is quite explicit in stating that this “translation” which
the Book of Abraham as a whole was not translated
Joseph Smith did had been taken from “writing(s)” which
correctly! Is this leap in the logical process warranted?
were “upon papyrus.” This leaves no doubt as to where
the Book of Abraham message reposed. The specific . . . let me say that this leap is not made by the eight
papyrus referred to is the Hor Sensen Papyrus which had learned men. They tell us only that the figures submitted to
been “found in the catacombs of Egypt.” . . . If we accept them were not translated correctly. Before they would be
Joseph Smith’s claims we are forced to the conclusion warranted in saying that the entire Book of Abraham was
that the Hor Sensen Papyrus in addition to conveying a not properly translated, they would have to examine the
normal Book of Breathings message also tells in cipher a original papyrus, or a copy of it, from which the Book
part of the history of Abraham. If the many other papyri of Abraham was translated. . . . Now, as a matter of fact,
which have been found inscribed with this text contain the hieroglyphics submitted to the scholars constitute less
the same coded history of Abraham and he was the than one-seventh of the Book of Abraham and that only
author of the first of these from which all others were an accompaniment of the text. The question therefore,
copied this would be a very real condemnation of the becomes, “Is any one justified in drawing a conclusion
ancient patriarch because religious meanings of the respecting an entire manuscript from a statement which
Book of Breathings (Sensen) are as pagan as can be and was made with respect only to a very small part of that
flaunt religious practices which were most abhorrent manuscript?” (Improvement Era, Vol. 16, page 343)
to Abraham. (Joseph Smith’s “Eye of Ra,” Salt Lake
City, 1968, page 25) Osborn J. P. Widtsoe wrote:

Dr. Hugh Nibley is trying very hard to bring the Instead of the Abrahamic manuscript’s being available,
it is entirely unavailable—as much so as the original
Church’s position into line with the opinions expressed by plates of the Book of Mormon. In fact, the original
Egyptologists. This reconciliation, however, is impossible. manuscript of the Book of Abraham has been destroyed,
so far as we know. (Improvement Era, Vol. 16, page
A False Translation 599)

More than fifty years ago the Egyptologist Samuel Robert C. Webb made this comment:
A. B. Mercer made this statement concerning Joseph
The latest manifestation of anti—“Mormon”
Smith’s work in the Egyptian language: enthusiasm has been Dr. Spalding’s symposium on
All the scholars came to the same conclusion, viz: the merits of Joseph Smith’s claims as a translator of
that Smith could not possibly correctly translate any ancient languages. . . .
Egyptian text, as his interpretation of the facsimiles Sadly for him no part of the original text of the
shows. Any pupil of mine who would show such book, whatever that original may have been, is available
absolute ignorance of Egyptian as Smith does, could not for examination by scholars, or any other persons.
possibly expect to get more than zero in an examination (Improvement Era, Vol. 16, page 691)
in Egyptology.
The science of Egyptology is well established as any In 1938 the Church leaders allowed Dr. Sperry
one knows who is acquainted with the great Grammar to publish two pages of the original manuscript of
of Erman a 3rd Ed. of which appeared in 1911. the Book of Abraham which is found in the Egyptian
I speak as a linguist when I say that if Smith knew Alphabet and Grammar. The photographs are so poor,
Egyptian and correctly interpreted the facsimiles which
however, that the Egyptian characters are not readable.
you submitted to me, then I don’t know a word of
Egyptian, and Erman’s Grammar is a fake, and all Dr. Sperry made this comment concerning these pages:
modern Egyptologists are deceived. (Improvement Era,
Many persons have supposed that it was impossible to
Vol. 16, page 615)
get back of the Times and Seasons text. We are now
Mormon writers claimed that the original glad to say that we can go back of that source to a
limited degree and produce what seem to be the original
papyrus from which the Book of Abraham had been copies made of the Prophet’s translation. The finding
translated was destroyed in the Chicago fire, and since of several pages of “copy” in different handwritings
Egyptologists only had the facsimiles which were is an important announcement that we can make for
published in the Pearl of Great Price, they were not the first time. For the benefit of our readers we are

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 presenting in this chapter photographs of two pages of photographs of the handwritten manuscript on pages
the original text. The reader may note with considerable 147-151 of this book. We find that in one instance one
interest certain characters on the left-hand side of the set makes 71 words in English, another set makes 121,
manuscript. The paper upon which the translation was
another set makes 177, and still another set makes 234
written is rough, of a poor quality and has many deep
stains that make the manuscript at times hard to read. words. One simple looking character makes 76 words
The dimension of the sheets are approximately eight by in the Book of Abraham. Below is a photograph of
twelve inches. (Ancient Records Testify in Papyrus and this character as it appears in one of the handwritten
Stone, Salt Lake City, 1938, pages 69-72) manuscripts set to the side of the words it makes in the
Book of Abraham 1:13-14.
In 1945 Wilford Wood purchased the longer
manuscript of the Book of Abraham from Charles 13. It was made after the form of a bedstead,
Bidamon (see photographs on pages 147-151 of this such as was had among the Chaldeans, and it stood
book). The most surprising event of all, however, was before the gods of Elkenah, Libnah, Mahmackrah,
Korash, and also a god like unto that of Pharaoh,
when the original papyrus was found in the Metropolitan king of Egypt.
Museum. Mormon writers can no longer claim the original 14. That you may have an understanding of
papyrus is not available. Actually, we now have everything these gods, I have given you the fashion of them
in the figures at the beginning, which manner of
necessary to test Joseph Smith’s ability as a translator of the figures is called by the Chaldeans Rahleenos,
ancient Egyptian writings. We have the original papyrus which signifies hieroglyphics.
from which Joseph Smith “translated” the text of the Book
of Abraham, and we also have the original handwritten Notice that the Egyptian character is not much more
manuscripts which show the characters Joseph Smith used complex than our letter E, yet it makes 76 words in English.
to make different portions of the Book of Abraham. These 76 words are composed of 334 letters. Now, is it
Since the original papyrus has been located, it has really possible to imagine that one character (almost as
been suggested that perhaps Joseph Smith obtained the simple as the English letter E) could be translated to make
Book of Abraham “by way of direct revelation” and 76 words containing 334 letters? Dr. Nibley states that a
not from the papyrus. The person who tries to use this person “does not have to be a meteorologist to report that
escape will find himself trapped by the words of Joseph the sky is clear or that it is snowing.” We feel that this is
Smith. At the beginning of the handwritten manuscript true, and we also believe that a person does not have to
Joseph Smith stated that it was a “translation of the be an Egyptologist to know that it would be impossible
Book of Abraham written by his own hand upon papyrus to translate thousands of words from a few Egyptian
and found in the catacombs of Egypt.” The introduction characters. Just common sense should tell a person that
to the Book of Abraham still maintains that it was this would be absolutely impossible. James F. Clark, of
“translated from the papyrus, by Joseph Smith” (Pearl the Brigham Young University, states that the characters
of Great Price, page 29). Joseph Smith not only claimed Joseph Smith “translated” the Book of Abraham from
that he translated it from the papyrus, but he also stated were very condensed:
that his translation was correct. The following statement
is attributed to him in the History of the Church: These symbols, judging from their translation, were
a highly specialized type of ideograph where a few
Thus I have given a brief history of the manner in which strokes of the pen or brush conveyed an entire concept.
the writings of the fathers, Abraham and Joseph, have been (Progress in Archaeology, Brigham Young University,
preserved, and how I came in possession of the same—a 1963, page 32)
correct translation of which I shall give in its proper
place. (History of the Church, Vol. 2, pages 350-351) Dee Jay Nelson shows that it is absolutely
impossible to convey the Book of Abraham message in
As we look at Joseph Smith’s translation we note the number of characters involved:
that he read the papyrus in the correct direction—i.e.,
It was determined by a careful count that in current
from right to left. Since Joseph Smith was a student of
printed editions of the Pearl of Great Price, Book of
Hebrew (which also reads in this direction) and since Abraham, Chap. l, verse 4 through Chap. 2, verses
the last line in the first column ends on the right side, he there are precisely 1,125 English words. These were
probably did not have much difficulty figuring this out. derived from 46 margin characters accompanying the
The most startling thing about Joseph Smith’s two Grammar and Alphabet “translations.” This last
purported translation is that he made so many English figure is only approximately correct . . . If 46 is the
words out of such a small number of Egyptian characters. correct number, the ratio of English words to Egyptian
characters is 25 to 1. I have never heard of a written
The reader can see this for himself by looking at the

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language, ancient or modern, which was this compact. Another is that the papyrus fragment in question dates
Is this ratio realistic? It is possible to convey simple from long after Abraham’s time, much nearer, in fact, to
thoughts with a veritable mountain of words. I was the time of Christ. But most important, the Egyptian has
sure that the message in the “translation” could be been translated, and it has no recognizable connection
expressed more simply and this might make the ratio with the subject matter of the Book of Abraham. . . .
more feasable. To test this theory a computer was what I the papyrus fragment has been identified by reputable
needed so I went to the Landa Data Center in California Egyptologists as a portion of the “Book of Breathings,”
and put my problem to them. They agreed to program a funerary text of the late Egyptian period. (Dialogue: A
a computer to the task of calculating the mathematical Journal of Mormon Thought, Summer 1968, pages 95-96)
possibility that the first two lines of column 1 of the Hor
Sensen Fragment could produce the required minimum In Dr. Nibley’s rebuttal to this article he stated:
number of words to convey the message in the Book of
Abraham, Chapter 1, verse 4 through Chapter 2, verse 5. Take the Sen-Sen papyrus itself, for instance. Messrs
The machine used was a Sigma 7 multi-use time sharing Heward and Tanner raise three objections to it while
environment computer manufactured by the Scientific completely overlooking their significance. The first
Data Systems Corporation, Los Angeles, California. is the comical disproportion between the Egyptian
I asked the operator to simplify the thoughts in the symbols and the English text which they suppose to be
1,125 word Book of Abraham “translation” without derived from them. They have left the phenomenon
sacrificing any of the basic meanings. The computer completely unexplained. The second is that the papyrus
answer was 482 words which means that each Egyptian is too late to belong to Abraham, but we have already
character is supposed to translate into just over 10 shown that the expression “by his own Hand” was
English words. The ratio is still fantastic though we understood to mean that Abraham and no other wrote
have given Joseph Smith’s claim the benefit of the the book, and cannot serve as a criterion for dating the
doubt by reducing the English translation to its simplest papyrus . . . (Dialogue, Summer 1968, page 103)
form. This 10:1 ratio includes the proper nouns in the
Book of Abraham. Between Chapter 1, verse 4 and On page 101 of the same article Dr. Nibley states:
the end of Chapter 2, verse 5 there are 65 of them. Those who insist that “the Egyptian characters
These contain approximately 296 English vocables cannot conceivably have enough information . . . to
excluding those least audible connecting vowels. The convey the amount of material translated from them,”
only reasonable way to represent proper names in a are the very parties who do conceive of just that, and
translation is to transliterate them. The name of the god insist that Joseph Smith did derive all that stuff from
Mahmackrah has 10 letters representing 7 vocables and them. They can’t have it both ways.
it is repeated three times in the “translation.” Shagreel,
a proper name with 8 letters, has 6 vocables. Elkenah We feel that Dr. Nibley is trying to transfer his
[h]as 5 vocables and it is repeated in the 33 verses
own problem onto us. We did not mean to imply that
five separate times. The 46 marginal Grammar and
Alphabet characters can not duplicate the vocables in Joseph Smith actually translated any of the characters.
the proper names in the “translation” and even if they Our contention is that he only pretended to translate the
could that would leave 1,060 words unaccounted for. characters on the “Sensen” papyrus, and that the text of
(The Joseph Smith Papyri, Part 2, pages 16-17) the Book of Abraham is a work of his own imagination.
How could we make our position clearer?
Dr. Hugh Nibley admits that there is a disproportion Actually, Joseph Smith was just one of a number of
between the Egyptian characters and the number of people who claimed to be able to read Egyptian before
English words derived from them it was deciphered or before it was generally known that
Even the astonishing disproportion between the bulk it had been deciphered. E. A. Wallis Budge gives this
of the Book of Abraham and the brevity of the text from information:
which Joseph Smith seems to have derived it was noted
as long ago as 1915 . . . (Improvement Era, May 1968, . . . the ancient inscriptions had become absolutely a
page 57, footnote 1) dead letter, and until the beginning of the last century
there was neither an Oriental nor a European who could
In an article which was published in Dialogue: A either read or understand a hieroglyphic inscription.
Journal of Mormon Thought, we stated: Many writers pretended to have found the key to
the hieroglyphics, and many more professed, with a
. . . the small piece of papyrus pictured in illustration shameless impudence which it is hard to understand
No. 1 appears to be the whole Book of Abraham! in these days, to translate the contents of the texts into
This evidence raises several problems. One is a modern tongue. Foremost among such pretenders
that the Egyptian characters cannot conceivably have must be mentioned Athanasius Kircher who, in the
enough information channels (component parts) to XVIIth century, declared that he had found the key to
convey the amount of material translated from them. the hieroglyphic inscriptions; the translations which he

166
 prints . . . are utter nonsense, but as they were put forth How Dr. Nibley could condemn Kircher and then
in a learned tongue many people at the time believed turn right around and defend Joseph Smith is almost
they were correct. More than half a century later the beyond our understanding. He goes to great lengths
Comte de Pahlin stated that an inscription at Denderah
to cover up the fact that the Book of Abraham is a
was only a translation of Psalm C., and some later
writers believed that the Egyptian inscriptions contained false translation. He even goes so far as to say that
Bible phrases and Hebrew compositions. (Egyptian the Egyptian characters may have a second meaning
Language—Easy Lessons in Egyptian Hieroglyphics, unknown to the Egyptologists. Why does he not defend
London, 1966, page 15) Kircher in this manner?
Grant Heward has written a paper in which he
In a letter dated August 8, 1968, an Egyptologist gives shows that the character from which Joseph Smith
us this information: “translated” Abraham 1:13-14 could not possibly have
Joseph Smith was working in the belief quite generally contained enough component parts to convey the 76
held at the time that Egyptian writing was mystic and word message:
symbolic, each sign having a profound meaning that
would require many words to express. . . . what he Let’s start with an illustration. Supposing someone
produced was just about what American opinion at showed you a round black dot on a piece of paper and
the time would have expected Egyptian hieroglyphs said that it was writing. That it told the story of “Little
to contain, . . . Red Riding Hood”; the whole story of Little Red
Riding Hood, her mother, her grandmother, the wolf,
Alan Gardiner gives this information concerning the woodcutter, the forest, the basket of cookies and
Athanasius Kircher: all—everything! The whole story was there! Could a
single round dot carry that much meaning? Wouldn’t
. . . the theories of Kircher as to the content of the you have to already know the story and the dot simply
hieroglyphic inscriptions exceed all bounds in their be a reminder? Each thought requires at least one mark
imaginative folly. The cartouche of the Pharaoh Apries, to express it. Other wise, the thought isn’t written. Any
encountered on a Roman obelisk, signifies to Kircher writing must contain enough symbols to reveal the
that “the benefits of the divine Osiris are to be procured meaning of each and every thought. Writing must be
by means of sacred ceremonies and of the chain of able to bring forth the meaning of a story one hasn’t
the Genii, in order that the benefits of the Nile may be heard before. . . .
obtained.” (Egyptian Grammar, 3rd edition pages 11-12) No one need understand Egyptian, however, to
realize something is wrong with Joseph’s translations.
Although Joseph Smith was born about 200 years Apply the “little-black-dot” method to the translated
after Kircher, he came no closer to finding out the real material found in the Grammar. (It’s part of the Book
meaning of the Egyptian writing than Kircher. While of Abraham included in the Pearl of Great Price.) If
you’re willing to allow honesty and truth to determine
Dr. Nibley condemns Kircher’s work, he defends
the results instead of your own personal desires and
Joseph Smith; fears, you will find you run out of Egyptian marks
Kircher, to be sure, was, like Joseph Smith, deeply long before you run out of English thoughts. Take for
religious, but again with a diametrically opposed example In Egyptian, this could be no more than
orientation; . . . a single Egyptian word. However, we will number the
strokes and divide up the character thus: Giving
1
2
The example of Kircher is less significant for the 3

light it throws on Joseph Smith than the warning it more than the benefit of the doubt, we will assign
provides for the youth of Zion, who have been only thoughts to the dissected strokes. Of course, it is too
too prone to follow Kircher instead of Smith both in much to hope this character could carry the meaning of
their scholarly and their religious procedures. . . . even one-half of the first line, let alone the remaining
Even more dangerous was Kircher’s habit of lines. 1. It, 2. was made, 3. after--.
giving heartfelt thanks to God for inspiring him in the
Mr. Heward distributed this paper at the April,
perpetration of his philological horrors. This kept him
going for years—but it was really a form of cheating. 1967, Conference of the Mormon Church. Because
. . . Kircher used the appeal to divine aid as a shortcut, of this “offense” he found himself in trouble with the
to spare him the work he could have done himself but Church, and on June 21, 1967, he was excommunicated
didn’t. . . . Joseph Smith, our greatest prophet, in his from the Mormon Church.
short lifetime exerted himself strenuously to learn what Dr. Hugh Nibley made this statement concerning
he could of Hebrew, Greek, and German. If he was Mr. Heward’s paper:
not immune from studying the hard way, why should
his present-day followers seek religious shortcuts to The attempt to give one’s own interpretation
omniscience as did Athanasius Kircher? (Brigham to picture writing is hard to resist. At the general
Young University Studies, Winter 1968, pages 174-176) conference in April 1967, for example, somebody

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circulated a mimeographed document bearing the Advancement of Colored People” are composed of 51
frank and forthright title, “Why Would Anyone Want letters, yet we can abbreviate them with just 5 letters:
to Fight the Truth?” The “truth” in this case consisted NAACP. Many other examples could be cited.
of the author’s common-sense observations on the
Dr. Nibley’s statement that the Egyptians had “an
nature of Egyptian, such as, that an Egyptian symbol
written with four elements “could be no more than a incurable weakness for abbreviations” does not explain
single Egyptian word.” But ancient languages have a how 76 words can be derived from one character. Now
way of ignoring our modern common-sense rules; the that we have the original papyrus that Joseph Smith used
Egyptian in particular had an incurable weakness for as a basis for his Book of Abraham, the meaning of the
abbreviations, omissions, transpositions, puns, and character Dr. Nibley chooses to argue about is clear. It
cryptograms, and their writings are full of signs which, means “water” and in hieroglyphic writing is as follows:
even when we know their meaning (which is by no
means always the case), require at least a sentence or
two to explain them. Anyone is free to guess at the
meaning of any Egyptian phrase, and one of the most In hieratic writing the Egyptians did not take the time to
picturesque aspects of the discipline is a process that make the lines wavy. Sometimes the lines curved down
never ceases, day and night, year in and year out, at the end of the stroke so that the character had the
by which Egyptologists are constantly altering and appearance of a backwards E.
improving on each other’s translations. But one is
not free to present his interpretation as “The Truth,”
and then ask in hurt and accusing tones, “Why Would
Anyone Want to Fight the Truth?” (Improvement Era, While this character means water when it stands
February, 1968, pages 14-15) alone, it can also be used as a “generic determinative.”
This means that in many cases it is used as only a part of
Although the Egyptians did use some abbreviations, one word. Its presence helped the Egyptians to know that
we do not know of any case where one Egyptian word the words it appeared in had some relationship to water.
could be expanded to make 76 English words. Below Below are some examples—written from left to right.
are a few examples of words that are sometimes
abbreviated in Egyptian writing. DROWN WASH WAVE

FLOOD DRINK SWEAT

IRRIGATE RIVER PURE

BESPRINKLE BROOK THIRST

In the fragment of papyrus Joseph Smith used for

his Book of Abraham this character is only a part of an
Alan Gardiner informs us that abbreviations “are Egyptian word which means “pool” or “lake.” Below
commonest in monumental inscriptions, stereotyped is a photograph of it as it appears on the first line of the
phrases, formulae, titles, and the like” (Egyptian papyrus.
Grammar, page 50). He also points out that “In all
languages greetings and the like are apt to be cut down
to the briefest form, ex. “morning!” for “I wish you a Thus we see that Joseph Smith translated 76 words
good morning!” (Egyptian Grammar, page 239). The out of an Egyptian character which is only a part of
fact that the words “may he live, be prosperous, be one word. The other part of the word was used to make
healthy!” can be written with just three characters is not 59 additional words (Pearl of Great Price, Book of
really too surprising, for, according to Gardiner, it is an Abraham, 1:11-12). This makes a total of 135 words
“exceedingly common expression” (page 239). It is so from just one Egyptian word!
common, in fact, that Gardiner does not like to write In another case Joseph Smith translated 177 words
out the English words every time he translates a text from just one Egyptian word. At the top of the next page
in which it appears. Therefore, in his translations it is is a photograph of this word (as it appears in one of the
“conveniently abbreviated” as “1. p. h.” It would appear, handwritten manuscripts) and the words Joseph Smith
then, that while the Egyptians used some abbreviations, “translated” from it. The words are taken from the Pearl
we are able to do about the same thing in the English of Great Price, Book of Abraham 1:16-19.
language. The words “National Association for the

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 16. And his voice was unto me: Abraham, Abraham,
behold, my name is Jehovah, and I have heard thee, and
have come down to deliver thee, and to take thee away
from thy father’s house, and from all thy kinsfolk, into a
strange land which thou knowest not of;
17. And this because they have turned their hearts
away from me, to worship the god of Elkenah, and the god
of Libnah, and the god of Mahmackrah, and the god of
Korash, and the god of Pharaoh, king of Egypt; therefore
I have come down to visit them, and to destroy him who A person does not have to be an Egyptologist to see
hath lifted up his hand against thee, Abraham, my son, to that the characters are the same. Since Dr. Nibley has
take away thy life.
18. Behold, I will lead thee by my hand, and I will
already admitted that these characters make the name of
take thee, to put upon thee my name, even the Priesthood the moon-god, Khons, we feel that we have established
of thy father, and my power shall be over thee. the fact that the name of this pagan god appears on the
19. As it was with Noah, so shall it be with thee; but
through thy ministry my name shall be known in the earth “Sensen” papyrus and that Joseph Smith’s 177 word
forever, for I am thy God. “translation” of these characters is incorrect.
There is another word on the first line of the “Sensen”
The Egyptian word which Joseph Smith pretended papyrus from which Joseph Smith “translated” most of
to translate 177 words from (found in the first line of Abraham 1:11 in the Pearl of Great Price. Below is a
the papyrus) is “Khons”—the name of an Egyptian photograph of this word as it appears in the handwritten
moon-god. The fact that Joseph Smith would make 177 manuscript set to the side of the words it makes in the
English words from one Egyptian word is absolutely Book of Abraham 1:11.
astounding! It shows very clearly that he did not
understand the Egyptian language and that the Book of
11. Now, this priest had offered upon
Abraham is a work of his own imagination. this altar three virgins at one time, who were
Dee Jay Nelson gives this information concerning the daughters of Onitah, one of the royal
the moon-god, Khons: descent directly from the loins of Ham. These
virgins were offered up because of their
He is called “The Traveler” and was associated with virtue; they would not bow down to worship
gods of wood or of stone, therefore they were
medicine in the capacity of a healer. In Ptolemaic and killed upon this altar,
Roman times his center of worship was Thebes. This
is significant because the gallery tomb (catacomb)
where the several Joseph Smith Papyri were found was An Egyptologist would translate this as either “the”
reported to be near Thebes. (The Joseph Smith Papyri, or “this.” Joseph Smith, however, makes 59 words out
Part 2, page 17)
of this one Egyptian word.
In the other papyri which are not related to the Book Abraham 1:20-22 also seems to have been translated
of Abraham we find the name Nes-Khonsu. Klaus Baer out of one Egyptian word. Below is a photograph of this
states that this name means “‘She Belongs to Khons,’ the word as it appears in the handwritten manuscript set to
Theban moon god, son of Amon and Mut” (Dialogue, the side of the words it makes in the Book of Abraham.
Autumn 1968, page 111). Before the “Sensen” text had
been identified as the fragment Joseph Smith ‘translated” 20. Behold, Potiphar’s Hill was in the land
the Book of Abraham from, Dr. Hugh Nibley had of Ur, of Chaldea. And the Lord broke down the
altar of Elkenah, and of the gods of the land,
worked with the fragments from the Book of the Dead. and utterly destroyed them, and smote the priest
Although he combined the names of the mother and that he died; and there was great mourning in
her daughter into one name, he was correct in stating Chaldea, and also in the court of Pharaoh; which
Pharaoh signifies king by royal blood.
that the last part of the name (actually the name of the 21. Now this king of Egypt was a
mother) meant “belonging to Khons (or in the company decendant from the loins Ham, and was a
of Khons, the moon-god” (Brigham Young University partaker of the blood of the Canaanites by birth.
22. From this descent sprang all the
Studies, Winter 1968). Below (to the left) we have taken Egyptians, and thus the blood of the Canaanites
the name Nes-Khonsu from the Book of the Dead papyri was preserved in the land.
in the Mormon collection and have put a box around the
portion of the name which reads “Khons.” To the right
we show the name “Khons” as it appears in the “Sensen”
papyrus. Directly below this on each side we show the
name “Khons” written in hieroglyphs.

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Unfortunately, the papyrus appears to have been These characters appear on the second line of
damaged since this word was copied from it in Joseph the papyrus. When they are translated they make two
Smith’s time. Klaus Baer, however, believes that It English words, “born to” or “born of” (as we explained
is “Osiris.” We are inclined to agree for two reasons: above). The Mormon Egyptologist Dee Jay Nelson
One, it resembles the word “Osiris,” although it may makes this comment concerning Joseph Smith’s work
be somewhat miscopied (many of the characters were with regard to these characters:
poorly copied in the handwritten manuscripts). It is
This is a substantial “translation” (130 words) to be
written as follows on the left side of the same fragment
represented by 4 perfectly normal hieratic characters
of papyrus. which to any trained Egyptian philologist transliterate
______
ms n (mes en) and mean “offspring of” or “born of.”
(The Joseph Smith Papyri, Part 2, page 14)

The next word to the left on the papyrus is the

Two, the word “Osiris” fits logically into the context name of one of the parents of the deceased. Dee Jay
of that which follows after a break in the papyrus on Nelson renders it as “Tai-Khebit” Klaus Baer renders it
line two. The first word after the break is an Egyptian “Tikhebyt,” and Richard Parker renders it “Taykhebyt.”
word meaning “born to” or “born of,’ and then follows Alan Gardiner makes this interesting statement about
the name of the parent. It is logical to assume that just the transcription of Egyptian names:
before the word which means “born to” we would The absence of vocalization in the hieroglyphic writing
find the name of the son or the daughter. In this case has the irritating consequence that there can be no
it would be the name “Hor.” Now, in funerary texts it fixed norm for the transcription of proper names. . . .
was customary to place the word “Osiris” (the name of the owner of a famous tomb at El-Bershah, is called
the Egyptian god of the dead) before the name of the Tehutihetep by one scholar, Thuthotep by a second,
deceased. Dee Jay Nelson explains the reason for this: Thothotpou by a third, . . . Other personal names are
still less recognizable; a Theban noble . . . appears in
In ancient Egyptian funeral texts the word Osiris Egyptological books variously as Anna, Anena, Enne,
usually prefixes proper names of the deceased person and Ineni. (Egyptian Grammar, 3rd edition, page 434)
for whom the inscription was made. This indicates that
the dead person is one with Osiris, of his kingdom and When we consider the problems involved in the
that he has assumed some of the after-life characteristics transcription of proper names, we see that the three
of this, their most supreme God of the Dead. In a very Egyptologists who translated the “Sensen” text are
real sense it specifies that the individual named is dead. basically in agreement concerning this name. Joseph
(The Joseph Smith Papyri, Part 2, page 2) Smith, however, broke this name into three different
It would appear, then, that Joseph Smith has made parts and translated a number of words from each part.
103 words out of the name of the Egyptian god of the The first part of this name he used to make part of
dead! Abraham 1:31.
Abraham 1:29, 30 and most of verse 31 were
and I shall endeavor to write
also “translated” from a few characters. Below is a some of these things upon this
photograph of these characters as they appear in the record, for the benefit of my posterity
handwritten manuscript set to the side of the words that shall come after me.
which they make in the Book of Abraham.
The second part of the name he used to make
29. Now, after the priest of Elkenah was smitten that Abraham 2:1 and most of verse 2.
he died, there cam a fulfilment of those things where were
said unto me concerning the land of Chaldea, that there
should be a famine in the land.
30. Accordingly a famine prevailed throughout all 1. Now the Lord God caused the famine
the land of Chaldea, and my father was sorely tormented to wax sore in the land of Ur, insomuch that
because of the famine, and he repented of the evil which he Haran, my brother, died; but Terah, my father,
had determined against me, to take away my life. yet lived in the land of Ur, of the Chaldees.
31. But the records of the fathers, even the patriarchs, 2. And it came to pass that I, Abraham,
concerning the right of Priesthood, the Lord my god took Sarai to wife, and Nehor, my brother,
preserved in mine own hands; therefore a knowledge of the took Milcah to wife,
beginning of the creation, and also of the planets, and of the
stars, as they were made known unto the fathers, have I kept
even unto this day,

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 The last part of the name Joseph Smith used to
make the rest of Abraham 2:2. 12 Now, after the Lord had withdrawn from
speaking to me, and withdrawn his face from me,
who were the daughters I said in my heart: Thy servant has sought thee
of Haran. earnestly; now I have found thee;
13 Thou didst send thine angel to deliver
me from the gods of Elkenah, and I will do well to
The fact that Joseph Smith uses the last part of the hearken unto thy voice, therefore let thy servant rise
name to make six words is especially interesting, for up and depart in peace.
it does not have any phonetic value in the name itself. 14 So I, Abraham, departed as the Lord had said
unto me, and Lot with me; and I, Abraham, was sixty
Klaus Baer states that it is a “Sign indicating a woman’s and two years old when I departed out of Haran.
name” (Dialogue: A Journal of Mormon Thought,
Autumn 1968, page 132).
To an Egyptologist this word means “heart” or
“breast.” When Joseph Smith or his scribe copied these
characters from the papyrus the last part of this word
was left off. It is a representation of a “piece of flesh.”
When we count the total number of words which It helped the Egyptian to know that this word was in
Joseph Smith “translated” from this one Egyptian someway connected with one of the “parts of the body”
name we find that it amounts to 85. Among these 85 (Egyptian Grammar, by Allan Gardiner, 3rd edition,
words we find all kinds of proper nouns: Ur (twice), page 467). It is written as follows:
Haran (twice), Terah, Chaldees, Abraham, Sarai, Nehor, This character was included with the next set of
Milcah and Lord God. characters which Joseph Smith “translated,” but this left
The last few characters on the left side of the second the word “heart” incomplete. Thus, we find that Joseph
line were used by Joseph Smith to make Abraham 2:3- Smith “translated” 95 words from a group of characters
5. Below is a photograph of these characters as they which did not even make one complete word!
appear in the handwritten manuscript (we are using
one of the manuscripts in the Egyptian Alphabet and The Negro Doctrine
Grammar in this case because the longer manuscript is
not as clear at this point) set to the side of the words The Mormon Church leaders teach that the Negroes
which they make in the Book of Abraham. are “cursed” with “a black skin,” and therefore they
cannot hold the priesthood or receive equal treatment in
the Church. The Mormon position concerning the Negro
3 Now the Lord had said unto me: Abraham, get
thee out of thy country, and from thy kindred, and from
was clearly stated in a letter written by the First Presidency
thy father’s house, unto a land that I will show thee. of the Church in 1947. In this letter we read the following:
4 Therefore I left the land of Ur, of the Chaldees,
to go into the land of Canaan; and I took Lot, my From the days of the Prophet Joseph even until now,
brother’s son, and his wife, and Sarai my wife; and also it has been the doctrine of the Church, never questioned
my father followed after me, unto the land which we by any of the Church leaders, that the Negroes are not
denominated Haran.
5 And the famine abated; and my father tarried entitled to the full blessings of the gospel. (Letter from
in Haran and dwelt there, as there were many flocks the First Presidency of the Mormon Church, July 17,
in Haran; and my father turned again unto his idolatry, 1947, as quoted in Mormonism and the Negro, by John
therefore he continued in Haran. J. Stewart, pages 46-47)

The basis for this anti-Negro doctrine is found in the

Joseph Smith made 109 English words out of these pages of the Book of Abraham. The Mormon historian
Egyptian characters. The first two characters are poorly B. H. Roberts states:
written on the original papyrus, but they probably mean
“justified” or “true of word.” The last characters make This work is rich both in doctrine and in historical
incidents. . . . the descent of the black race (Negro) from
the word “likewise.” Cain, the first murderer; the preservation of that race
Abraham 2:12-14 is made from less than one through the flood by the wife of Ham— “Egyptus,”. . .
Egyptian word which is found on line 3 of the papyrus. “which signifies that which is forbidden”—the
Below is a photograph of the characters as they appear descendants of “Egyptus” were cursed as pertaining to
in the handwritten manuscript set to the side of the the priesthood-that is, they were barred from holding that
words which they make in the Book of Abraham. divine power; . . . (Comprehensive History of the Church,
Brigham Young University Press, 1965, page 128)

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In the book, From the Dust of Decades, we find this 23. The land of Egypt being first discovered by a
statement: woman, who was the daughter of Ham, and the daughter
of Egyptus, which in the Chaldean signifies Egypt, which
Those fragile fragments of papyrus, from the signifies that which is forbidden.
deserts of Egypt, were part of the same record that 24. When this woman discovered the land it was
under water, who afterward settled her sons in it; and thus,
had enlarged Mormonism’s pre-earth life concept, as
from Ham, sprang that race which preserved the curse in
it was revealed to Father Abraham by the Lord; from the land.
those pages came Mormon scripture concerning the
Negro and the priesthood; on those parched pages was 25. Now the first government of Egypt was
recorded the oldest known document attesting to the established by Pharaoh, the eldest son of Egyptus, the
origin of man. (From the Dust of Decades, by Keith daughter of Ham, and it was after the manner of the
government of Ham, which was patriarchal.
Terry & Walter Whipple, Salt Lake City, 1968, page 9) 26. Pharaoh, being a righteous man, established his
kingdom and judged his people wisely and justly all his
The Book of Abraham, chapter 1, verses 21-27 all days, seeking earnestly to imitate that order established
seem to relate to the Negro doctrine, but verse 26 seems by the fathers in the first generations, in the days of the
first patriarchal reign, even in the reign of Adam, and also
to be the most important. David O. McKay, President of Noah, his father, who blessed him with the blessings of
of the Mormon Church, has stated that this verse is the the earth, and with the blessings of a wisdom, but cursed
only “scriptural basis” for the anti-Negro doctrine. In a him as pertaining to the Priesthood.
letter dated November 3, 1947, he said:
27. Now, Pharaoh being of that lineage by which he
could not have the right of Priesthood, notwithstanding the
I know of no scriptural basis for denying the
Pharaohs would fain claim it from Noah, through Ham,
Priesthood to Negroes other than one verse in the Book therefore my father was led away by their idolatry;
of Abraham (1:26); however, I believe, as you suggest, 28. But I shall endeavor, here-after, to delineate the
that the real reason dates back to our pre-existant life. chronology running back from myself to the beginning
(Mormonism and the Negro, by John J. Stewart and of the creation, for the records have come into my hands,
William E. Berrett, Part 2, page 19) which I hold unto this present time.

A Hole In Papyrus The fact that the original papyrus is damaged in

the area from which these characters were supposed
One man who spent a good deal of time examining to have been taken raises a number of questions. Was
this question stated that “Abr. 1:26 corresponds to what the papyrus damaged in Joseph Smith’s time? Are the
now and was in 1835 a hole in the papyrus.” It is obvious characters which appear in the handwritten manuscript
that the characters from which the Negro doctrine was
the same ones which were written on the original
“translated” are not now on the papyrus. They should
papyrus? Could it be possible that these characters are
appear on the right side of line 2, but the reader will see
the work of Joseph Smith’s own imagination or that
from the photograph below that the papyrus has been
they were derived from another source?
damaged and that this area is entirely missing.
Dee Jay Nelson, the Mormon Egyptologist, who
spent a good deal of time examining these characters,
has stated that they are “not any form of ancient
Egyptian now known to science” (The Joseph Smith
Papyri, Part 2, page 15). On page 14 of the same book,
he makes this statement:
In the handwritten manuscripts of the Book of On the Hor Fragment a portion of the beginning of line
Abraham there are four sets of characters used by 2 is missing after word No. 4. Characters filling this
Joseph Smith to establish the anti-Negro doctrine. gap are found in the Grammar and Alphabet Notebook
Below is a photograph of these characters set to the side so one would assume that this portion was intact at the
of the words they make in the Book of Abraham. time Joseph Smith copied the lines. I have marked this
section x on my drawing. It is interesting to find that
20. Behold, Potiphar’s Hill was in the land of Ur, of all of Joseph Smith’s characters are common Egyptian
Chaldea. And the Lord broke down the altar of Elkenah, hieratic through word 4 at which point they are no
and of the gods of the land, and utterly destroyed them, longer hieratic or any other form of Egyptian known
and smote the priest that he died; and there was great
mourning in Chaldea, and also in the court of Pharaoh; to me. At this point in the Grammar and Alphabet which
which Pharaoh signifies king by royal blood. I have labeled words 5 and 6 (Plate 8, line I) the text
21. Now this king of Egypt was a decendant from again becomes normal hieratic, In other words, that
the loins Ham, and was a partaker of the blood of the portion marked x is not hieratic and the rest is. This is
Canaanites by birth. not only very strange but the alien characters coincide
22. From this descent sprang all the Egyptians, and
thus the blood of the Canaanites was preserved in the land.
precisely with the missing portion on the original Sensen

172
 Fragment. One wonders where Joseph Smith found These records were torn by being taken from the
these “characters”. . . . certainly not in the Hor Sensen roll of embalming salve which contained them, and
Papyrus. (The Joseph Smith Papyri, Part 2, page 14 some parts entirely lost, but Smith is to translate the
whole by divine inspiration and that which is lost, like
The Egyptologist Klaus Baer also feels that the Nebuchadnezzar’s dream, can be interpreted as well
papyrus was damaged when Joseph Smith worked with as that which is preserved. (A Few Interesting Facts
it and that three of the four groups of characters are Respecting the Rise, Progress and Pretensions of the
“Incorrectly restored” (Dialogue: A Journal of Mormon Mormons, as quoted in Pearl of Great Price Conference,
Thought, Autumn 1968, pages 131-132). He feels that 1964 ed., page 55)
the first group forms the name “Osiris” and that it is James R. Clark, of the Brigham Young University, made
still visible in traces” at the start of line two. On page
this comment concerning the statement by William West:
170 of this book, we stated that we are inclined to
agree with Klaus Baer concerning this matter because West represents, in his pamphlet, that in the process
the characters copied in the handwritten manuscript (and this very often happens) of unrolling these papyrus
do resemble the name “Osiris” (even though they are rolls, in order to get them out of the embalming sap or
poorly written) and because the word “Osiris” would the bitumin, there were little parts torn and perhaps
fit logically into the context of that which follows. lost. This has happened with the Dead Sea Scrolls,
incidentally, and many others, but he represents that the
However this may be, Klaus Baer feels that the other
claim was made that it would not make any difference
three groups of characters in the handwritten manuscript that part of the record was lost, that Joseph Smith could
are not copies of the characters which appeared on the get that part by direct revelation, whereas he would
original papyrus. He states: get the rest of it by translation. (Pearl of Great Price
Conference, 1964 ed., pages 55-56)
. . . the three mounted pieces of the papyrus (P. JS I,
X, XI) are probably in about the same condition as We feel that we can show that the “Sensen” papyrus
in Joseph Smith’s time, except that the places where
the surface is now rubbed away, leaving only a more was damaged at the time Joseph Smith worked with it
or less blank stretch of papyrus, and sometimes only and that the missing portion extended down into the third
the bottom layer, were still in better condition. The lime of the papyrus by comparing the characters on the
photographs (especially of P. JS X) also show places third line with the ones that appear in the handwritten
where papyrus have parted company with the paper manuscript. Below we have placed the characters from
backing; at least two such pieces were then framed with
P. JS IV (see pages 112 and 116). But apart from this, the handwritten manuscript directly above a photograph
the lacunae [gaps in the papyri] evidently existed at the of the third line of the papyrus.
time the papyri were mounted, and Joseph Smith’s
copies indicate that they were already damaged at these
points when he began to study them. . . . Joseph Smith
drew four groups, of which the first . . . has the expected
shape and is still visible in traces at the beginning of
the line, while the remaining three (including the one The reader will note that as we go from left to right
corresponding to Abraham 1:26) are clearly proposed the characters line up with each other until we arrive
restorations that bear no resemblance to the signs that at the break in the papyrus. At this point, however,
certainly were on the papyrus before it was damaged; there is a problem; there are too many characters in
note also the difference in general appearance or style.
Our conclusion is essentially the same as before: The the handwritten manuscript to fit in the space from
papyrus was slightly better preserved at the beginning which they were supposed to have been taken. We feel
of the line but otherwise broke off at the same point it that this shows that the gap in the papyrus existed in
does now. (Dialogue: A Journal of Mormon Thought, Joseph Smith’s day and that he tried to supply some
Autumn 1968, pages 127-130) characters to fill the gap but misjudged the distance
Dr. Nibley claims that there “is ample evidence across and supplied too many. Klaus Baer states that
that all the papyri though very fragile were in excellent part of these characters were taken from the second line
condition when Joseph Smith worked with them” of the papyrus. He is undoubtedly correct, for when we
(Brigham Young University Studies, Winter 1968). compare them we see that they are remarkably alike.
We feel, however, that there is evidence to show that Below is a comparison of these characters as they appear
there were gaps in the papyri when they were in Joseph on the second line of the papyrus (to the left) with the
Smith’s possession. William S. West, for instance, made way they appear in the handwritten manuscript.
this comment in 1837—just two years after Joseph
Smith obtained the papyri:

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Klaus Baer also demonstrates from the handwritten is true of word (justified) . . . .” Prof. Richard Parker in
manuscripts in the “Egyptian Alphabet and Grammar” his fine translation of the Hor Sensen text has supplied
that there was also a gap in the first line of the papyrus the missing part (Dialogue, Summer, 1968, page 98).
(The Joseph Smith Papyri, Part 2, page 14)
at the time Joseph Smith worked with it. He makes
this comment concerning Joseph Smith’s “proposed Both Klaus Baer and Richard A. Parker fill in the
restoration”: missing area with the words “Osiris Hor, justified.”
He gives three groups of which no trace now exists. Thus, all three of the Egyptologists are in agreement
Are they a copy or a proposed restoration of an already regarding this matter. There is very good reason to
existing lacuna? There can be little doubt that they are believe that their restoration is correct, for not only
the latter, since the parallel manuscripts of the Breathing does it fit the context of the words which follow, but the
Permit tell us what the missing signs were: . . . this is not characters which form the words “Osiris Hor, justified”
what Joseph Smith drew, and it follows that the three fit exactly in this area. Below we have taken these words
groups in question are only his suggested restoration.
(Dialogue: A Journal of Mormon Thought, Autumn
as they appear on the left side of the fragment and put
1968, page 129) them above the damaged area on the second line of the
right side of the fragment.
Since part of lines 1 and 3 were apparently missing
in Joseph Smith’s time, it is logical to assume that
part of line two—the line which was supposed to have
contained the portion concerning the Negro—was also
missing. We feel that this can be verified by comparing The reader will see that the characters would fit
the characters on the second line of the papyrus with perfectly into this area. Thus, it would appear that the
the characters from the handwritten manuscript. In the Egyptologists are correct with regard to this matter. The
illustration below we have placed the characters from statement that “Abr. 1:26 corresponds to what now and
the handwritten manuscript above the characters which was in 1835 a hole in the papyrus” seems to have been
are found on the papyrus. established, and the Mormon doctrine concerning the
Negro has been proven untrue.

An Unfinished Work

The reader will note that we obtain the same The Mormon writer James R. Clark states:
result as we did in line 3, As we go from left to right . . . Joseph Smith did not translate all of the record of
the characters line up with each other until we arrive the Book of Abraham and he did not publish all he
at the break in the papyrus. At that point there are too translated. (The Story of the Pearl of Great Price, Salt
many characters to fit into the space from which they Lake City, 1962, page 113)
were supposed to have been taken. Thus, it appears that
On page 98 of the same book, James R. Clark states:
Joseph Smith’s proposed restoration is incorrect. We do
not know where Joseph Smith derived these characters, This point of view that we do not have at present
but they are not the characters which appeared upon the records in their complete form is born out by a
the original papyrus. We must remember that he had published statement of John Taylor. . . .
manuscripts with hieratic, hieroglyphic and Arabic The conclusion seems fairly obvious that Joseph
Smith not only translated more of the records of
writing on them. He could have derived the characters
Abraham and Joseph than we now have in print, but
from -any of these manuscripts, or it is possible that they that he fully intended to continue the publication of his
are the work of his own imagination. At any rate, they translations in the Times and Seasons.
certainly were not found in this area of the “Sensen”
papyrus. The statement by John Taylor which James R.
Dee Jay Nelson shows what should be written in Clark refers to is found in the Times and Seasons, Vol.
the area that is missing on line 2: 4, page 95:

Because the connecting phrase “born of” and the We would further state that we had the promise of Br.
name of the beneficiary’s mother immediately follow the Joseph, to furnish us with further extracts from the Book
damaged part of line 2 and because the expected form in of Abraham.
funeral papyri is so well established the philologist can
supply the missing part. It would be, “Osiris Hor, who This statement was printed February 1, 1843, but

174
the last extract from the Book of Abraham was printed 11. [the Broad Hall of Shu. You] see Re’ when he
May 16, 1842. Therefore, the Book of Abraham as sets [as Atum in the evening. Amon is with you, giving
it is presently printed in the Pearl of Great Price is you well-being and Ptah]
12. [fashions your limbs]. You enter into the
incomplete. James R. Clark stated: horizon with Re’ [. . . . . . .] (Dialogue: A Journal of
To the question of whether these records are lost forever Mormon Thought, Summer 1968, pages 98-99)
or whether they will some day be re-discovered and the
translation completed, as Joseph Smith intended, we can Klaus Baer has translated the same text, and his
only answer “God’s ways are not man’s ways.” (The rendition is basically the same. His translation is
Story of the Pearl of Great Price, page 99) published in Dialogue: A Journal of Mormon Thought,
Autumn 1968, pages 120-121. Dr. Hugh Nibley seems
Since Joseph Smith was working on the right side to want us to believe that this has some connection to
of the fragment, it would seem logical that if he had
the Book of Abraham:
continued he would have “translated” the left side of the
small “Sensen” papyrus (see photograph on page 119 . . . the main point the critics wish to make is that, “most
of this book) and then started on the larger “Sensen” important, the Egyptian has been translated, and it has
papyrus (pictured on bottom of page 118). no recognizable connection with the subject matter of
These fragments have now been translated by the Book of Abraham.” With what subject matter does it
Egyptologists, and their translations give additional proof have recognizable connection, bearing in mind that “. . .
the underlying mythology . . , must be largely inferred”?
that Joseph Smith was working with a pagan document. (e. g. B. D., p. 6.). Even the casual reader can see that
Richard Parker has translated the left side of the there is cosmological matter here, with the owner of the
small “Sensen” papyrus. His translation includes papyrus longing to shine in the heavens as some sort of
restorations from the Louvre Papyrus 3284. These physical entity along with the sun, moon and Orion; also
restorations are marked with brackets. His translation he places great importance on his patriarchal lineage
reads as follows: and wants to be pure, nay baptized, so as to enter a
higher kingdom, to achieve, in fact, resurrection and
1. The beginning [of the Book of Breathings made eternal life. And these teachings and expressions are
by Isis for her brother Osiris, to make his soul live, to secret, to be kept scrupulously out of the hands of the
make his body live, to make young his members] uninitiated. And all these things have nothing to do with
2. again, [so that he may attain the] horizon with the subject matter of the Pearl of Great Price? . . . let’s
his father Re’ (the sun), [so that his soul may appear in not get ahead of the game, or overlook any possibility
glory in the sky in the disk of Yah (the moon), so that that there might be something there after all—“If it
his body may shine as Sah (Orion) on the body of Nut
looks like an elephant,” Professor Popper used to say,
(the sky) and to]
“call it an elephant!” (Dialogue: A Journal of Mormon
3. cause [the like of th]is to happen to the Osiris Hor,
justified, [born of Taykhebyt . . . . . Hide (it), hide (it)!] Thought, Summer 1968, page 103-104)
4. Don’t [allow] any man to read it. [It] is profitable
[for a man in the necropolis. He truly lives anew millions The fact that Dr. Nibley would try to make parallels
of times. Words to be recited]: between this pagan text and the Book of Abraham
5. Hail, [Osiris H]or, justified, born of Tay[khebyt shows how desperate he is to make a case for the Book
. . . . . . . You are pure; your heart is pure, your front is of Abraham.
purified; your back is] Both Dee Jay Nelson and Klaus Baer have
6. cleansed; your middle is in bd-natron [and hsmn-
natron. There is no bad member of yours. Purified is the translated the larger “Sensen” fragment. We published
Osiris Hor, justified, born of Taykhebyt, engendered by] Dee Jay Nelson’s rendition in April 1968, and therefore
7. Remenykay, justified, with the sdyt-water [of the we will use it in this work. We highly recommend Klaus
Field of Offerings, north of the Field of Locusts. Have Baer’s rendition, also, for he is very precise in his work
purified you Edjo and] and has spent a great deal of time with this fragment.
8. Nekhbet at the fourth hour of the night and the
fourth hour [of the day. Come thou, Osiris Hor, justified, His translation is published in Dialogue: A Journal of
born of Taykhebyt, that you may enter the Broad Hall Mormon Thought, Autumn 1968, pages 121-124.
of the] The following is taken from Dee Jay Nelson’s
9. Two Goddesses of Righteousness, you being pamphlet, The Joseph Smith Papyri:
purified from [all] baseness [and all wrongdoing.
Stone of Righteousness is your name. Hail, Osiris Hor, Missing portions and questionable words have been
justified, born of Taykhebyt! You enter] filled in from my knowledge of Ptolemaic examples of
10. [the Otherworld] very pure. Have purified you the Book of Breathings. I can reasonably assume that an
[the Two Goddesses of Righteousness in the great Broad incomplete phrase or passage follows traditional lines
Hall. A cleansing has been made for you in the Broad when the words which appear on the papyrus are as
Hall of Geb and your members have been purified in] expected. I take the liberty of filling in gaps only when

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the existing portions of the passage or phrase are exactly ....

as found in known museum specimens of the text. The The following is my translation of column 2 (left
wording is entirely as expected except in a few limited hand column) on the Ter [Hor] Papyrus Fragment No. 1.
cases and these exhibit little variation with no change A portion of text is missing between the end of
in meaning. My translation is somewhat paraphrased column 1 and the first line appearing in column 2 but
to clarify the meaning by modern standards. it would undoubtedly have read: “Thou art like Osiris.
I must project the beginning of my translation Thy name is Osiris, Chief of Amenti (western land of the
a few words into the missing area ahead of the first dead). The Nile cometh to thee from Abu (Elephantine)
damaged line on the fragment in order to give meaning and provides an abundance of holy food for thy offering
and continuity to it. These words are reconstructed from table. Hail, Osiris Ter [Hor], who is true of word. The
the Kerasher Papyrus, Book of Breathings, in the British gods of the North and South (two lands of Egypt) come
Museum. I find the ends of the passages in question to thee and bring thee to the land at the end of millions
identical. of years. Thy soul, which follows Osiris, liveth.”
Translation: (At this point column 2 begins, line one): “Thou
“Hail, Osiris Ter [Hor], who is true of word dost breath in Restau (the Underworld beneath
(found truthful in the final judgement). Thy name is Memphis). Thou art protected and hidden in the domain
perpetuated. Thy corpse is made whole again. Thy of the lord of Setet and the Great God. Thy corpse
spiritual body sprouts like a new plant. Thy way is not lives again in Tattu and Nefertet (parts of the city of
barred in heaven or upon the earth. Thy face shineth Abydos). Thy soul liveth again in heaven each day.
before Ra and thy soul liveth before Amen. Thy body Hail, Osiris Ter [Hor], who is true of word, Sekemet (a
is youthful before Osiris and thou dost breathe for all lion-headed goddess, consort of Ptah) hath prevailed
eternity. There shall be made for thy soul holy food against those who have spoken evil against thee. Horus,
offerings of bread, ale, beef, fowl and drink each day. the great hearted, is thy protector. Horus, who ties up
It cometh to thee because thou art judged true of word. his enemies, maketh strong thy heart. Horus, of the two
Thy flesh is upon thy bones and thy faculties are with eyes who sees all, watches over thy speech. Thy life,
thee as they were upon earth. Thou dost partake of health and strength is made firm. Thou art permanently
drink and thou dost eat cakes with the souls of the established upon thy throne in Ta-tchertet (the Holy
gods. Anubis protects thee and he prepares for thee Land, Egypt). Come, Osiris Ter [Hor], who is true
charms so that ye may not be stopped at the doors of of word, thou art crowned in thy image and thou art
the Underworld. Thoth, the great one, the great lord clothed in thy decorations. Thou dost possess life and
of Khemennu (Hermopolis) cometh to thee. He has thou doest pass thy days in health. Thou dost breathe
written for thee the Book of Breathings with his own wherever thou art. Ra shines upon thy house as he does
hand that thy soul may be provided with breath for all upon Osiris. Thou dost have breath and thou dost have
eternity. Thy living form is re-established upon earth. life because of his light. Amen-Ra-Aakhuti (the triad
Thou art deified among the gods. Thy heart is one with Amen, Ra and Hormachis) nurtures thy ka (loosely
the heart of Ra and thy body is one with the body of the soul) and he maketh thee prosper by means of the Book
Great God. Hail, Osiris Ter [Hor], who is true of word, of Breathings. Thou dost accompany Osiris-Horus who
Amen is with thee to renew thy life. A good pathway is is lord of the Hennu Boat (the sacred death boat). Thou
opened for thee by Apuat (a messenger god). Thy eyes art like the Great God who is chief of the gods. Thy
can see, thy ears can hear, thy mouth can speak and thy face liveth and good is thy birth. Thy name flourished
legs can walk. Thy soul is deified in the Underworld daily. Thou dost enter the highest counci1 chamber in
and it accomplishes thy transformation according to thy Dattu (Busiris and Mendes). Thou dost see him who is
pleasure. Thou art the wind which blows through the chief of the beings in Amenti (the world of the dead) at
holy sycamore fig (Persian tree) in Annu (Heliopolis). the festival of Uga. Sweet is thy odor to the honorable
Each day thou dost awaken and dost look upon the rays ones. Thy name is great among the dead nobles. Hail,
of Ra. Amen cometh unto thee bringing the breath of Osiris Ter [Hor], who is true of word, thy soul liveth
life. He giveth thee breath as thou dost lie in thy coffin. by virtue of the Book of Breathings. Thou dost attain
Thou cometh forth upon earth each day. The Book of thy objectives by means of the Book of Breathings
Breathings by Thoth is thy protection and thou dost and thou dost enter the Underworld without enemies
breathe each day because of it and thy eyes dost see opposing thee. Thou art a living soul in Dattu and thou
the Sun because of it. The goddess Maat speaks for dost possess thy heart which has not departed from
thee in the presence of Osiris and the writings of Maat thee.” (Column 2 actually ends with the word “soul” in
are upon thy tongue. Horus, who avenged his father, is the last sentence above). (The Joseph Smith Papyri, A
the protector of thy body. He deifies thy soul like the Translation and Preliminary Survey of the Ta-shert-Min
company of gods. The soul of Ra gives life to thy soul and Ter Papyri, Salt Lake City, 1968, pages 37-39)
and the souls of Shu (the air god) unite with thee in thy
nostrils. Hail, Osiris Ter [Hor], who is true of word, The names of at least fifteen Egyptian gods
daughter of ? ? ? ? (name of parent untranslatable). Thy or goddesses are mentioned on the two “Sensen”
soul dost breathe wherever thou dost please.” fragments, but not a word about Abraham.

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Attack From Within Wallace Turner’s statement that the attack “has
come from within the Mormon community” is certainly
Wallace Turner wrote the following for the New the truth. Grant Heward was excommunicated from
York Times: the Church because he challenged “the validity of the
SAN FRANCISCO, July 14—Papyrus fragments about translation” of the Book of Abraham. He gives this
2,300 years old have created bitter wrangling among account of the events that led to his excommunication:
intellectuals of the Mormon world. The argument
is theological and archeological, but it could turn It was toward the end of my fourth local mission
sociological by undermining the scriptural basis for for the church that I received the shock that changed my
the Mormons’ discrimination against Negroes. entire life. The occasion appeared to be an opportunity to
Since the Metropolitan Museum of Art in New prove to the doubter once and for all that Joseph Smith
York gave the fragments to the Church of Jesus Christ of was in fact a prophet of God. It was a thrilling challenge,
Latter-day Saints last November, the ancient documents because about half a century before, the world’s greatest
have reopened old disputes about the divinity of the Egyptologists declared that Joseph Smith could not
inspiration of Joseph Smith Jr., the Mormon Prophet. have understood the ancient Egyptian language. In
The papyri are part of an Egyptian scroll acquired fact, The New York Times printed a full page spread
(with headlines) boldly calling Joseph Smith a fraud.
by the Mormons in 1835 and translated by Smith as the
Two of our investigators were giving us many difficult
Book of Abraham, one of the Mormons’ sacred works.
questions, but the challenge that the Egyptian problem
...
offered, particularly caught my eye. James Wardle, a
It had been assumed for decades that all of the
local supplier of hidden, forbidden, and unusual Mormon
original papyri were destroyed in the Chicago fire.
documents, told me that Joseph Smith himself had written
The discovery last year that 11 papyrus fragments in
an Egyptian Grammar—and that he had a copy—and
the Metropolitan Museum had been involved in the
that I might use it! What a windfall! Fortified with the
production of the Book of Abraham was an electrifying
Egyptian Grammar that Joseph Smith had written ought
event for Mormon intellectuals. . . . to make the job as certain as taking candy from a baby.
The attack has come from within the Mormon My elated enthusiasm was born of complete confidence
community, from scholars who were born into in Joseph Smith’s claims to frequent revelation from God.
Mormonism but who no longer believe. Most of the Certainly God can read Egyptian, and the English He
2.5 million Mormon church members have paid scant brought forth would, without a doubt, match the meaning
attention. of the Egyptian it was taken from. Just such a testing
“Dialogue: A Journal of Mormon Thought,” now spot was to be found with the Egyptian Grammar: A
in its third year as the single nonchurch-controlled scripture—The Book of Abraham—in English with the
publication aimed at Mormons, devotes a section of Egyptian to match! Everything pointed to success. The
its summer issue to examining the papyri controversy. strength of the Mormon position to me was comparable
The editors are devout Mormon scholars. to the strength of a huge bull among young calves. My
But one article in “Dialogue” was written by job was simply to gather up the proof.
two heretics notorious to the church establishment in I started studying the grammar, but to my utter
Salt Lake City. They are Jerrald Tanner, who left the dismay, I soon found it was full of nonsense and double-
church several years ago, and Grant S. Heward, recently talk. Among my first reactions was the thought that it
excommunicated. must not be authentic. Perhaps someone was trying to
They maintain that one of the fragments, when make Joseph Smith look bad. Most certainly the Lord
compared with the Smith manuscript of the Book of and Joseph Smith could do better than this! I decided
Abraham, shows this: to check with the Church Offices and the Brigham
“Joseph Smith apparently translated many English Young University Library. I called the Church Offices
words from each Egyptian character. The Characters and asked one of the highest officials in the Historian’s
from fewer than four lines of the papyrus make up 49 Office about Joseph Smith’s Egyptian Alphabet and
verses of the Book of Abraham, containing more than Grammar. He denied ever having heard of it; In fact,
2,000 words.” when I told him I was studying a copy of it, he said I
They argue that “the Egyptian characters cannot knew more about it than he did—it was all brand-new
conceivably have enough information channels to him! I found that a professor at the BYU had written
(component parts) to convey the amount of material about it in his book: The Story of the Pearl of Great
translated from them.” Price; So I called him up by long distance telephone. He
The church’s answer, also in “Dialogue,” came told me that there was indeed such a document and that
from Dr. Hugh Nibley, a faculty member of the church’s it was authentic. He named the goodly brother, who had
Brigham Young University. denied any knowledge of it, as one of two who brought
In the working paper used by the Prophet Joseph, it to the Brigham Young University for photographing. I
Dr. Nibley wrote, the Egyptian symbols were only told him of the denial, but it didn’t seem to surprise him.
headings. “Today nobody claims that Joseph Smith got He merely suggested that I might possibly have obtained
his information through ordinary scholarly channels,” better results had I gone to the Church Historian’s Office
he said. (New York Times, Monday, July 15, 1968) and talked to him in person. So I did just that. I asked

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a clerk there about seeing the document. He replied years. Their authoritarianism had a respectibility that
that I wouldn’t be able to see the original, but they was above and beyond any facts. It was as though they
might let me look at a copy (microfilmed). First, I’d had a correct and proper “righteous indignation” toward
have to get permission from brother ________ (the one any truth that made them uncomfortable. The thought
who denied ever having heard of it). As fate would of having to face my friends and relatives with what I
have it, he was standing directly behind me. Under learned horrified me. However, the stifling opposition
these circumstances he would have found it somewhat and deliberate misrepresentation from official sources
awkward to deny it again. In any event, he manifest a made me feel obliged to try to bring what I learned out
full knowledge of the document. However, he said I’d into the open. I therefore wrote up the facts as carefully
have to get permission from the Church Historian—who and charitably as I knew how, and had it printed. Then
(according to him) happened to be out of town—in I passed it out at the April Conference of 1967. That
Chicago! At any rate, I met with both of them early was probably the most difficult task I had ever tried to
the next morning. After a session of interrogation, I do in my life. The memory of it still makes me cringe.
was granted the permission I sought; But their cynical
As most everyone knows who grows up in the
questions left me with a dismal impression that they
church, those out of harmony with the established thought
had no confidence in Joseph Smith’s translating ability
are considered in a state of wickedness—just like that! It
and a fear of honest, open research.
is apparently a sin to talk about such wrongs or perhaps
The Church Office’s copy of the Egyptian Alphabet
even know about them until officially informed of them
and Grammar proved to me that the copy Mr. Wardle
by those who have the “authority” to understand such
had was absolutely authentic. Authentic, yes—but
matters. The church’s official spokesman has reluctantly
nonsense nonetheless. It was difficult for me to believe
admitted everything I stated about the Book of Abraham
that anything Joseph Smith did on Egyptian could be
and Joseph Smith’s Egyptian Alphabet and Grammar.
absurd. Yet, I knew it was so.
On June 21, 1967, I was excommunicated from the
The intensive questioning of the brethren left
church for holding such views.
me with the unavoidable conclusion that they were
afraid that the contents of the Grammar might be
The following is a photograph of the letter Mr.
made public. I realized then, that if they had near the
confidence in Joseph Smith they pretended to have, Heward received from the Church. Notice that he
they would have proudly published it years before was to stand trial for “alleged circulation of literature
instead of keeping it quietly hidden away. Obviously, challenging the validity of the translation of a standard
I had just found out what they had already known for work” of the Mormon Church.

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 Mr. Heward wants us to point out that the men who Let us not lose sight of what I think is the primary
signed that letter were following orders that came from importance of this papyri find. It can free us from our
higher up. Joseph Fielding Smith, a member of the First dilemma about excluding Negroes from the Priesthood.
Perhaps our Father in Heaven intended the papyri to
Presidency, apparently was the man who gave the order come to light now for just this purpose. (Dialogue,
that Mr. Heward be excommunicated. Mr. Heward has Autumn 1968, page 8)
made this statement concerning his trial:
. . . the court was very kind and courteous. There was Dodging the Issue
not so much as an unkind word spoken during the
entire proceedings. The Stake President proved to be a Before the papyrus from which Joseph Smith
kind and loving man. The Bishop, who held an inquiry “translated” the Book of Abraham was located, Mormon
some weeks previous, was also warm and friendly. I am writers were very bold in their statements concerning
grateful for their kindness. Both stated that the charge this book:
came from the office of Joseph Fielding Smith.
When asked if I had any witnesses, I replied that We hold, and we have confidence that we can prove,
I brought none, but that truth itself and God were my by history, science, and in various ways, that the Book
witnesses. I later thought that if they really investigated of Abraham is exactly what it claims to be, and that it
the testimony of “Truth,” they would find him a very was translated by the wisdom and power of God for
faithful witness indeed. Most people simply refuse to the benefit of the human family by the Prophet Joseph
examine the evidence. Smith. (Commentary on the Pearl of Great Price, by
George Reynolds and Janne M. Sjodahl, Salt Lake City,
In this case the truth did not seem to count. Mr. 1965, page 238)
Heward was excommunicated from the Mormon Church
on June 21, 1967. On page 285 of the same book we find the following:
The fact that Mr. Heward was excommunicated
from the Mormon Church, however, did not stop Dee . . . we feel fully assured, that every day as it passes and
every new discovery that has a bearing on its statements,
Jay Nelson from doing his work. Although he thought will increasingly vindicate its truthfulness and bear
that the Church might excommunicate him also, he felt united testimony that Joseph Smith was indeed a
that he owed his people the truth concerning this matter. Prophet, Seer, and Revelator, inspired by the Spirit of
So far the Church has not taken any action against him. Jehovah, the Mighty God of Abraham.
Naomi Woodbury, another Mormon who has studied
Egyptology, has also come out against the divinity of We have also quoted George Reynolds (see page
the Book of Abraham. In a letter published in Dialogue: 124 of this book) as stating: “. . we are of the opinion
A Journal of Mormon Thought, she states: that there is not a book in existence whose genuineness
can be more easily proven than can that of the record of
I myself studied Egyptian hieroglyphics at UCLA several the Father of the Faithful.”
years ago in the hope of resolving some of the problems When Spalding submitted the Facsimiles to
connected with the “Book of Abraham” in Joseph
Smith’s favor. Unfortunately, as soon as I had learned the Egyptologists, the Mormons claimed that this was “less
language well enough to use a dictionary I was forced to than one-seventh of the Book of Abraham and that only
conclude that Joseph Smith’s translation was mistaken, an accompaniment to the text” (Improvement Era, Vol.
however sincere it might have been. Facsimile No. 2 16, page 343). They stated that before Egyptologists
in the Pearl of Great Price contained enough readable “would be warranted in saying that the entire Book of
writing to convince me that it had purely Egyptian
significance. This was a disappointment to me, but the
Abraham was not properly translated, they would have
discovery has given me more time to restructure my to examine the original or a copy of it, . . .” Dr. Hugh
thinking about Joseph Smith and the Book of Abraham Nibley states that Spalding’s jury “never did get around
than most of your readers will yet have had. My faith in to testing Joseph Smith as a translator” (Improvement
the Church rests on personal feelings, but it has to find Era, March, 1968, page 22). Dr. Webb, who defended
a place for historical facts as well. the Mormon position, stated: “. . . the truth or fallacy
After the appearance of the photographs of the
papyri . . . I made some attempt to translate the “Book of his claims may be judged best by the standards
of Breathing[s]” text, with the help of . . . a book established in the course of erecting the science of
which included . . . a fairly good text of the “Book of Egyptology” (Joseph Smith as a Translator, page 3).
Breathings” (Berlin P. 3135). . . . I had no such guide Now that the original papyrus has been located,
to the lower section now translated by Richard Parker, some Mormons maintain that Joseph Smith’s work
except for an old English translation by De Horrack.
This was enough, however, to enable me to translate a
cannot be tested by the science of Egyptology. After we
number of key words . . . It belongs to a kind of literature published Issue no. 19 of the Salt Lake City Messenger,
which is alien to Christianity and to our Church. . . . we received a letter in which the following appeared:

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 The Case Against Mormonism - Vol. 2

Ive read your articles and in spite of everything you Dr. Atiya, did state that “papyri documents are not
said I testify I know the Book of Abraham is the Word fakes,” but this does not mean that he endorsed Joseph
of God. If I was President McKay I would order Grant Smith’s translation of them. He could not make such an
S. Heward be assassinated. endorsement, for he is not an Egyptologist. In a meeting
held at the University of Utah, May 20, 1968, Dr. Atiya
In a letter dated July 20, 1968, this same man
stated that he did “not read either hieroglyphics or hieratic.”
stated: “God knows I dont really want the murder of
The Church’s newspaper, Deseret News, has admitted that
Mr. Heward.” Instead, he had another solution. He felt Dr. Atiya is not an Egyptologist: “His work in ancient
that the President of the Church should order that the documents is in Coptic and Islamic fields and he is not an
papyrus be destroyed: Egyptologist” (Deseret News, December 2, 1967, Church
Ive come to the conclusion that the manuscript found Section, page 7). Dr. Atiya’s statement, therefore, only
was not the manuscript the Prophet Joseph Smith used. proves that the papyri were genuine Egyptian documents.
I think it is a forgery to force the church to give the It does not prove that they were written by Abraham or
Negroes the priesthood. If I was President McKay I Joseph. To our knowledge, no Egyptologist has ever
would have the manuscript destroyed. questioned the fact that the facsimiles were in some
way derived from genuine Egyptian papyri. In fact, this
We do not feel that this man is typical of the Mormon statement appeared in the New York Times in 1912:
people. In fact, his letters show evidence that he is
not a well adjusted person. Nevertheless, his thinking The Egyptian mummy and the papyrus inside of it
were genuine enough, as is well attested through scores
concerning the Book of Abraham is somewhat similar of duplications of it which the Metropolitan and other
to that of many other Mormons. They would not go so museums contain. . . . as Dr. Albert M. Lythgoe, head
far as to suggest that the papyrus or Grant Heward be of the Department of Egyptian Art of the Metropolitan
destroyed, but they feel that the Book of Abraham is the Museum, pointed out to a Times reporter, there is nothing
so certain as that the Mormon prophet got hold of pictures
“Word of God” and that any evidence to the contrary showing the common mortuary ritual of the Egyptians and
must be ignored. Some of Dr. Nibley’s suggestions that these pictures recur time and time again throughout
concerning this matter are almost as ridiculous as the the whole period of Egyptian burials. (New York Times,
idea that the papyrus is a “forgery.” Magazine Section, December 29, 1912)
Although Dr. Nibley states that the papyri “do not
The problem confronting believers in the Book of
prove the Book of Abraham is true,” he states that “The
Abraham has nothing to do with the authenticity of the
presence of the papyri now shows beyond a doubt that papyri. The papyri are genuine; it is Joseph Smith’s
Joseph Smith did possess genuine Egyptian Documents interpretations of that papyri that are in question. He
. . . (Brigham Young University Studies, Spring 1968, page claimed that the papyri were concerning Abraham and
248). Some Mormon writers have made quite a point of his religion. Egyptologists state that they have nothing
the fact that the papyri were genuine. In the book, From to do with Abraham, and that they are nothing but
the Dust of Decades, page 9, we find this statement: “The common funerary texts.
news was electrifying to the entire Church. The discovery We have quoted Samuel A.B. Mercer as stating that
of such rare and priceless pieces of ancient scripture was any pupil of his “who would show such ignorance of
tangible proof that Joseph Smith had indeed worked Egyptian as Smith does, could not possibly expect to get
from genuine relics of ancient writings.” The following more than zero in an examination in Egyptology.” He
appeared in the Improvement Era: also stated that if there was as much evidence against
Jesus Christ as there is against Joseph Smith he would be
The fact that Dr. Atiya made the discovery and so forced to reject him. With this we must agree. Suppose
energetically attests to the manuscript’s authenticity as
that which Joseph Smith used in part in the translation
that the scholars examined the Greek manuscripts from
of the Book of Abraham is of no little importance. Dr. which the New Testament has been translated and found
Atiya is a world-recognized scholar and researcher of that they did not tell the story of Jesus, but rather the
Egyptian and Arabic manuscripts. . . . story of the Greek philosopher Aristotle. Would we
Thus the stage was set for the remarkable discovery not be forced to reject the story of Jesus? Of course we
of Dr. Atiya. These pieces of papyrus, only part of the would! To our knowledge, however, all scholars agree
ones Joseph Smith had in his possession, are now back that the manuscripts contain the story of Jesus, although
in the hands of the Church. They are a remarkably they may sometimes differ as to the best way to translate
powerful and tangible testimony to the truthfulness of
the Prophet’s clear and simply told story that he had
certain words. But at least they all agree that it is the story
in his hands some original papyri documents, some of of Jesus. In Joseph Smith’s case, however, the scholars
which he used in producing the Book of Abraham in do not agree with him at all. They claim that he did not
the Pearl of Great Price. (Improvement Era, January know anything about translating the Egyptian language,
1968, pages 15-16) and that the Book of Abraham is a spurious work.

180
Bushels of Nonsense Dr. Nibley wants us to ignore the evidence which the
“Sensen” fragment furnishes and wait for “years” while
It would appear that Dr. Hugh Nibley wants us to he searches through “bushels of nonsense”and “legends”
forget about the papyri and judge the Book of Abraham hoping that he may find something that may be used as
by its similarity to a number of old apocryphal writings. evidence for the Book of Abraham. Such a suggestion is
He wrote the following in an article which was published
absurd. Why should we ignore the evidence furnished
in Dialogue: A Journal of Mormon Thought:
by the original papyrus and judge the Book of Abraham
But after all, what do the papyri tell us? That Joseph Smith by its similarity to a number of old Apocryphal writings?
had them, that he studied them, and that the smallest and The Mormon people cannot afford to wait for “years”
most insignificant-looking of them is connected in some while Dr. Nibley searches through this “great hodge-
mysterious way to the Pearl of Great Price. There is really
very little new here to shed light on the Book of Abraham. podge of stuff.” Now is the time to face this problem.
We must look elsewhere for further light and knowledge. The evidence furnished by the original papyrus is very
For after all, the Book of Abraham does have something clear. The Book of Abraham is a spurious work. It has
to say, and that should be the point of departure in any no historical basis. It is plain to see that it is the work of
serious investigation of its authenticity. Here we have an
instructive parallel with the Book of Mormon. Joseph Smith’s own imagination!
There is nothing in the circumstances surrounding
the production of the Book of Mormon to give one the The Moment of Truth
least confidence in the authenticity of the book. But
what a book! . . . The Mormon people cannot accuse the Egyptologists
So it is also with the Pearl of Great Price. We are of prejudice against them. Dee Jay Nelson is himself
completely in the dark as to how it was produced, but
we are anything but helpless with the wealth of detailed an Elder in the Church. Besides, Dr. Nibley has stated
material it offers us to test it by. The strange history, the that the Egyptologists “are among the ablest and most
strange rites, the strange doctrines all meet us again and honorable scholars who ever lived . . .” (Dialogue: A
again in ancient sources far removed from Egypt but all Journal of Mormon Thought, Summer 1968, page 105).
connected with the name of Abraham. . . . No Egyptian
evidence, perhaps, but then Egyptian sources are not the only He has stated that Professor Parker is “the best man in
sources, and it is folly to come out with a verdict about the America” for this particular text, i.e., the “Sensen” text,
Book of Abraham until we have studied fully and carefully and that he did a “nice” job.
the great and growing corpus of ancient Abrahamic The Mormons accused Spalding’s jury of making
literature, even if it takes us years to get through it.
For after all, the Book of Abraham itself is a book “snap” judgements against the Book of Abraham. This
of legends, about Abraham which can only be tested excuse cannot be used with regard to the scholars who
in the light of other such legends, which can at least have worked with the papyri found in the Metropolitan
give us hints as to whether Joseph Smith was making Museum. Klaus Baer spent at least a month with the
it all up or not. . . .
Now the Abraham literature is of course a great
“Sensen” material. Dee Jay Nelson has also spent a
hodge-podge of stuff coming from many different great deal of time with this text. Even the Book of the
sources and many different centuries. But because of Dead fragments have received a great deal of attention.
the ways in which legends and traditions were swapped Hugh Nibley admits that John A. Wilson has done an
around anciently, with very ancient and authentic bits excellent job of translating these fragments:
sometimes turning up in the most unlikely places, often
buried in bushels of nonsense, we cannot escape the . . .[the] excellent work of John Wilson will be coming
obligation of reading everything. . . . out in the next issue of Dialogue. He has translated the
So now it is time to hear the other side of the Book of the Dead sections . . . He spent many weeks
story, for after all it is just possible that there are things
on it. He’s done a marvelous piece of work . . . (Speech
that might be said in favor of the Book of Abraham.
(Dialogue: A Journal of Mormon Thought, Summer by Hugh Nibley, University of Utah, May 20, 1968)
1968, pages 102, 103 and 105)
Dr. Nibley seems to completely endorse the
It is becoming very obvious to many people that translations given by the Egyptologist, but he refuses
Dr. Nibley is just stalling. He has no answers to give his to accept the fact that the Book of Abraham has been
people, and he is trying to make the issue as confused proven untrue. He stated:
as possible. In the speech he gave at the University of
When I . . . said the papyri do not prove the Book of
Utah, May 20, 1968, he made this statement concerning
Abraham, silly people announced that I declared that the
his critics: “. . . why are they in such a hurry for rushing papyri disprove the Book of Abraham. And, of course,
to judgement? What’s all the hurry about? People say I that’s not the same thing at all. . . . I’ve said many times,
keep dragging my feet; of course I have been dragging the evidence to prove or disprove the Book of Mormon or
[my feet]. There is no hurry here. Professor Atiya says, the Bible or the Pearl of Great Price simply doesn’t exist.
‘Learn to be patient with the Egyptians.’” (Speech by Hugh Nibley, Univ. of Utah, May 20, 1968)

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We feel that if any person will honestly examine this the Book of Mormon . . . By this gift, he translated the
matter he will see that the evidence to disprove the Book Book of Abraham from Egyptian papyrus, taken out of
of Abraham does exist. When Dr. Nibley states that the one of the catacombs of Egypt” (Pamphlets by Orson
evidence “doesn’t exist,” he is simply refusing to face Pratt, page 71). Thus we see that the Mormon leaders
reality. The evidence is conclusive. We have shown that cannot repudiate the Book of Abraham without casting
the original papyrus fragment Joseph Smith used as the serious doubt upon the validity of the Book of Mormon.
basis for the Book of Abraham has been identified and On page 120 of this book we quoted Dr. Hugh
that this fragment is in reality a part of the Egyptian Nibley as making this statement:
“Book of Breathings.” It is a pagan text and contains
. . . a few faded and tattered little scraps of papyrus
absolutely nothing concerning Abraham or his religion.
may serve to remind the Latter-day Saints of how sadly
Perhaps one reason the Mormon leaders refuse to they have neglected serious education. . . . Not only
face the facts concerning the Book of Abraham is that to has our image suffered by such tragic neglect, but now
do so would cast a serious doubt upon the authenticity in the moment of truth the Mormons have to face the
of the Book of Mormon. Samuel A. B. Mercer made world unprepared, after having been given a hundred
this statement: “. . . both books were translated from years’ fair warning. (Brigham Young University Studies,
the same Egyptian language, and if the translator Winter 1968, pages 171-172)
failed in the translation of the one book, our faith in
It appears that Dr. Nibley himself is unprepared
his translation of the other must necessarily be impaired
to face this problem. The Book of Abraham has been
. . .” (The Utah Survey, September, 1913, page 5). Some
proven untrue, and the anti-Negro doctrine can no
Mormons have maintained that Joseph Smith did not use longer be supported from its pages.
the Urim and Thummim when he translated the Book of Stewart L. Udall, who is Secretary of the Interior, has
Abraham, and therefore any mistakes found in it would made this statement concerning the anti-Negro doctrine:
not reflect upon the Book of Mormon. Actually, early
Mormon leaders claimed that Joseph Smith did use the We Mormons cannot escape persistent, painful
Urim and Thummim. Wilford Woodruff, for instance, inquiries into the sources and grounds of this belief.
made this statement in his journal in 1842: Nor can we exculpate ourselves and our Church from
justified condemnation by the rationalization that
The Lord is blessing Joseph with power to reveal we support the Constitution, believe that all men are
the mysteries of the Kingdom of God, to translate brothers, and favor equal rights for all citizens.
through the Urim and Thummim ancient records and This issue must be resolved . . . It must be resolved
hieroglyphics as old as Abraham and Adam. Joseph because we are wrong, and it is past the time when we
the Seer has presented us [with] some of the book of should have seen the right. A failure to act here is sure
Abraham . . . (Wilford Woodruff’s Journal, February 19, to demean our faith, damage the minds and morals of
1842, as quoted in Pearl of Great Price Conference, our youth, and undermine the integrity of our Christian
December 10, 1960, 1964 ed., page 58) ethic. . . . We violate the rights and dignity of our Negro
brothers, and for this we bear a measure of guilt; but
On July 1, 1842, the following statement appeared surely we harm ourselves even more. (Dialogue: A
Journal of Mormon Thought, Summer 1967, pages 5-6)
in the Mormon publication, Millennial Star:
The record is now in course of translation by the means Stewart L. Udall’s words might be applied with
of the Urim and Thummim, and proves to be a record equal force to the Book of Abraham, which is the real
written partly by the father of the faithful, Abraham, source of the anti-Negro doctrine. Truly, this is the
and finished by Joseph when in Egypt. (Millennial Star, moment of truth for the Mormon people.
Vol. 3, page 47)
NOTE ADDED JUNE 15, 1983. In this volume we have
quoted extensively from the writings of Dee Jay Nelson. We
James R. Clark, of the Brigham Young University, are sad to report that about ten years after Nelson finished his
makes this statement concerning the Book of Abraham: translation, he claimed to have a doctor’s degree from Pacific
Northwestern University. Nelson furnished us with a diploma
Well, Wilford Woodruff said he translated with the Urim
from the school, but after a great deal of investigation we
and Thummim. Parley P. Pratt said he translated with the
finally learned that the “university” was only a “diploma mill.”
Urim and Thummim. Orson Pratt said he translated with
Although we still feel that Mr. Nelson has made an important
the Urim and Thummim. He translated with a divine
instrument. That was the only way he could translate this. contribution to the Book of Abraham issue, we believe he
(Pearl of Great Price Conference, 1964 ed., page 62) has dishonored himself. At any rate, our case against the
Book of Abraham is certainly not based on any one man but
The Mormon Apostle Orson Pratt claimed that the Book stands firmly on the science of Egyptology and on the work of
some of the world’s greatest Egyptologists—i.e., Professors
of Abraham was “translated from Egyptian Papyrus Parker, Baer and Wilson.
through the gift and power of the Holy Ghost by Joseph For a complete report on the Nelson affair see
the Seer” (The Seer, page 68). Orson Pratt also made this Mormonism—Shadow or Reality? and Can the Browns Save
statement: “By this great gift of the Spirit, he translated Joseph Smith?

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Sandra and Jerald Tanner
Utah Lighthouse Ministry
www.utlm.org