You will be inspired by the witness of a man of God who loved the Book of Mormon. Francis W. Kirkham said, “The Prophet declared in October, 1831, that no one knew the manner of the translation, neither was “it expedient for him to relate these things.” Kirkham spoke about David Whitmer and Martin Harris’ description of translation as, “The statements of both of these men are to be explained by the eagerness of old age.” Read more about Francis Kirkham at the end of this blog.
I trust the word of Joseph Smith and Oliver Cowdery certainly more than any any other second-hand witness about the true method of translation.
In this eagerness of old age quote that Brother Kirkham uses, I will include Emma Smith who in 1870 said, “Now the first that my <husband> translated, [the book] was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.” Emma Smith Bidamon to Emma Pilgrim (1870)
Emma when she is younger and when she was a scribe for Joseph, says that Joseph used the Urim and Thummim. So did she see Martin Harris as a scribe using the Urim and Thummim, or did she herself see the breastplate and spectacles? I say neither.
Martin Harris- Fear of the Divine Displeasure
I believe Martin Harris was very superstitious, nervous and scared of consequences. The way he acted would seem to me that he made Joseph put a curtain between them as Martin wanted no chance of himself accidently seeing the plates, breastplate or spectacles. Martin seemed he was afraid that he may meet his utter destruction as the Lord warned Joseph. “Harris declares, that when he acted as amanuensis, and wrote the translation, as Smith dictated, such was his fear of the Divine displeasure that a screen (sheet) was suspended between the prophet and himself. “Gold Bible, No. 6.” The Reflector (Palmyra, New York) 2, no. 16 (19 March 1831): 126–27.
Martin probably used a curtain because he was paranoid to not see anything as he thought he would be killed or destroyed, and Martin told over 8 news reported there was a curtain between them.
“With regard to the physical circumstances of the Prophet Joseph Smith and his scribe, Martin Harris was quoted as saying there was a blanket or curtain hung between himself and Joseph during the translation process. If Martin is accurately quoted, perhaps this occurred when the Prophet was copying characters directly from the plates in the sample to be taken to Professor Charles Anthon, since the dates mentioned are several months before Martin Harris’s brief scribal duties began. I say this because although David Whitmer mentions a blanket being used—it was only to partition off the living area in order to keep both the translator and scribe from the eyes of visitors (see David Whitmer Interviews: A Restoration Witness, ed. Lyndon W. Cook, [1991], 173).
I believe Martin Harris was very superstitious, nervous and scared of consequences. The way he acted would seem to me that he made Joseph put a curtain between them as Martin wanted no chance of himself accidently seeing the plates, breastplate or spectacles. Martin seemed he was afraid that he may meet his utter destruction as the Lord warned Joseph. “Harris declares, that when he acted as amanuensis, and wrote the translation, as Smith dictated, such was his fear of the Divine displeasure that a screen (sheet) was suspended between the prophet and himself. “Gold Bible, No. 6.” The Reflector (Palmyra, New York) 2, no. 16 (19 March 1831): 126–27.
See more information below how the curtain was not used any other time for aid in translation. Only to appease martin Harris
Emma’s Ideas of Translation
Joseph was also prohibited from showing the plates, spectacles and breastplate to anyone, so how did Emma see them, as her quote indicates to Emma Pilgrim, and then later Emma who didn’t do any translation later, how did she see Joseph using a stone in a hat?
Now, I give you that Emma most likely knew Joseph had a stone or two and he had a hat, but did Emma ever see Joseph actually use a stone in a hat to translate? I say no.
I believe in Emma’s eagerness of age she went along with what David Whiter and Martin Harris said and what the Reorganized Church taught, that Joseph used a stone in a hat to translate. I don’t think anyone ever saw Joseph translate with a stone in a hat, but it could have appeared he may have as you see this picture below.
I believe the breastplate was under Joseph’s shirt because his mother Lucy Mack Smith said twice in her journal that, Joseph kept the items [breastplate and glasses] “constantly upon his person.”
Martin Harris Eagerness of Old Age
“By aid of the seer stone, sentences would appear … Martin said further that the seer stone differed in appearance entirely from the Urim and Thummim that was obtained with the plates, which were two clear stones set in two rims, very much resembled spectacles, only they were larger.” Martin Harris, as recorded by Edward Stevenson (1881)
“[Martin Harris] also stated that the Prophet translated a portion of the Book of Mormon, with the seer stone in his possession. The stone was placed in a hat that was used for that purpose, and with the aid of this seer stone the Prophet would read sentence by sentence as Martin wrote.” Martin Harris, as interviewed by Edward Stevenson (1886)
“The Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone.” Martin Harris, as published by Andrew Jenson (1887)
David Whitmer Eagerness of Old Age
In the previous quote from the Chicago Tribune, David Whitmer claims Joseph, “repented of his rash conduct, was “Puffed Up” and “Entering into some Carnal Confab as I quote here: “. . . It seems that Smith, who was puffed up with his great importance as a confidential secretary to the Lord, displeased the Master by entering into some carnal confab in relation to the work. For this offense he was punished by having the celestial visitant, who first commissioned him to inaugurate the work, suddenly appear and carry off the plates and spectacles. . .
. . . Smith’s offense of tattling the secrets of the work among his neighbors was less readily condoned [than Harris losing the 116 pages], and for a long time the work was suspended, the angel being in possession of the plates and spectacles. Finally, when Smith had fully repented of his rash conduct, he was forgiven. The plates, however, were not returned, [Which is untrue] but instead Smith was given by the angel a Urim and Thummim of another pattern, it being shaped in oval or kidney form. This seer’s stone he was instructed to place in his hat, and on covering his face with the hat the character and translation would appear on the stone.
This worked just as satisfactorily as the old method, but at no time thereafter was the backsliding Joseph intrusted with the precious plates. However, the entire portion of the golden volume, which the angel said might be translated, was reduced by the nimble amanuenses to readable manuscript.” David Whitmer, as interviewed by the Chicago Tribune (1885). “The Book of Mormon,” Chicago Tribune, December 17, 1885
How can we believe David Whitmer about the purpose of a blanket for the Whitmer’s to watch the stone in a hat demonstration, or how can we believe the many various methods that Whitmer speaks of for translation when he is so unhappy and mean towards Joseph Smith in the same interview? I believe Joseph, not David Whitmer.
William Smith’s Views
Joseph also kept the spectacles safely in a pocket on the backside of the breastplate which was next to his chest in the pocket, [like the picture left only the glasses could not be seen as they were in the pocket]. It also seems Joseph’s brother William Smith, may have seen the Interpreters as he says, “A silver bow ran over one stone, under the other, around [sic] over that one and under the first in the shape of a horizontal figure 8…[T]hey were much too large for Joseph and he could only see through one at a time using sometimes one and sometimes the other.” These stones, he continued, “were attached to the breastplate by a rod which was fastened at the outer shoulde[r] edge of the breastplate and to the edge of the silver bow.” (Tyrell Givens, By the Hand of Mormon, p.22)
Another account from William Smith: “Among other things we inquired minutely about the Urim and Thummim and the breastplate. We asked him what was meant by the expression “two rims of a bow,” which held the former. He said a double silver bow was twisted into the shape of the figure eight, and the two stones were placed literally between the two rims of a bow. At one end was attached a rod which was connected with the outer edge of the right shoulder of the breast-plate. By pressing the head a little forward, the rod held the Urim and Thummim before the eyes much like a pair of spectacles. A pocket was prepared in the breastplate on the left side, immediately over the heart. When not in use the Urim and Thummim was placed in this pocket, the rod being of just the right length to allow it to be so deposited. This instrument could, however, be detached from the breastplate and his brother said Joseph often wore it detached when away from home, but always used it in connection with the breastplate when receiving official communications, and usually so when translating as it permitted him to have both hands free to hold the plates.” (J. W. Peterson in The Rod of Iron I:3 (February 1924), 6—7.)
Joseph Smith Foundation
You have to read a great article by James Sr. and Hannah Stoddard of the Joseph Smith foundation here, all about the way Whitmer and Harris should not be trusted in reference to how the Book of Mormon was translated. For example Hannah says,
“It’s interesting here that David describes the translation process in a way that is consistent with the traditional belief that Joseph used the Urim and Thummim, or “interpreters”, to read the plates. He clearly states or implies this process in several interviews.1819(See footnote 7 and 20 ) Inconsistent with this he describes on other occasions that Joseph used a stone, often called the seer stone, but also given other names, which was placed in a hat 20212223 (see also footnotes 10, 9, and 17 ). Late in his life he claimed that Joseph used the Urim and Thummim and “chocolate colored stone” interchangeably (see footnote 23). On an earlier occasion, he said that Joseph “translated by means of a pair of large bound Spectacles ie the ‘Book of Mormon’, that the Characters would appear in the air & stay until correctly translated and then disappear…” (see footnote 19)” David Whitmer: Man of Contradictions – An Analysis of Statements by David Whitmer on Translation of the Book of Mormon by the Joseph Smith Foundation
A Demonstration? Use Made of a Blanket
In order to give privacy to the proceeding a blanket, which served as a portière, was stretched across the family living room to shelter the translators and the plates from the eyes of any who might call at the house while the work was in progress. This, Mr. Whitmer says, was the only use made of the blanket, and it was not for the purpose of concealing the plates or the translator from the eyes of the amanuensis. In fact, Smith was at no time hidden from his collaborators, and the translation was performed in the presence of not only the persons mentioned, but of the entire Whitmer household and several of Smith’s relatives besides.” David Whitmer, as interviewed by the Chicago Tribune (1885). “The Book of Mormon,” Chicago Tribune, December 17, 1885
In regards to the above quote, my good friend and associate Jonathan Neville believes it is possible that Joseph Smith showed many of the Whitmer’s a demonstration of the stone in the hat. It is a very interesting idea, but I don’t think it is correct. In my opinion I have a question about Joseph showing a demonstration to appease others curiosity and I don’t think that was necessary. I don’t think Joseph was obligated to show anyone a sneak preview so to speak. As you read my idea about the breastplate under Joseph’s shirt and the spectacles hidden with the hat as a prop only, I think it is a better possibility. As usual, you all can decide for yourself, and you can also contribute what you feel happened. None of us know for sure.
Jonathan and I are in total agreement otherwise, as Jonathan said, “The story that doesn’t work is the currently popular narrative that Joseph Smith never translated anything, that he merely read words off a stone in a hat (and it doesn’t matter whether that was a “peep stone” he found in a well or the spectacles, if he didn’t even use the plates), and Joseph and Oliver misled people by claiming he translated the engravings on the plates by means of the Nephite interpreters.” Jonathan Neville
In speaking about the demonstration, Jonathan says, “He [Joseph Smith] realized he could just do a demonstration of the process by just reciting Isaiah from memory. So he went downstairs, put the stone in the hat, recited Isaiah, and the three scribes wrote it as fast as they could to keep up… On this one occasion, the demonstration, he was dictating so fast that he had three scribes and they were getting tired and had to take turns, which is not the normal manner of translation. That’s why I propose, anyway, that he was reciting from memory looking at the stone in the hat.” Jonathan Neville, A Man that can Translate
Why I don’t Believe the Demonstration Idea
- Joseph wouldn’t allow the perception that his demonstration was the actual translation being shown if it wasn’t. It seems deceiving.
- As Joseph was told to not show the plates, or the breastplate or the spectacles, none of those who participated in the demonstration saw any of that. Maybe they saw the rock and the hat, but why would Joseph want them to see a rock in a hat?
- I don’t necessarily believe the David Whitmer quote from the Chicago Tribune above, that a blanket covered the front of the first story room so others could not see if they came to the door. Just how long did this demonstration last? Wouldn’t the blanket make neighbors even more curious as to what was going on?
- The Chicago quote says that each time they would open with a prayer. How many times did they do the demonstration and how much time did the Whitmer’s loose on their farm work? Did the demonstration go on for a few days or a few weeks?
- Why would Joseph recite Isaiah from memory as Jonathan says, and have Whitmer’s and others write it down during the demonstration, as Joseph supposedly read the stone in a hat with his memorized lines of Isaiah?
- Why would Joseph have unauthorized scribes to actually write down some of Isaiah that Joseph had memorized, or even let the scribes know that some of Isaiah’s words were contained in the Book of Mormon?
- Why would Joseph have to show the demonstration and have it include sacred writings that the others could hear?
- The demonstration says nothing about the breastplate. Where was it and didn’t Joseph need it to translate every time?
- Jonathan doesn’t mention how the breastplate was used with the spectacles, but I feel the two items had to be used together as many scriptures speak to that method.
THE 2 QUOTES THAT SHOULD STAND ALONE
-1- “In the Wentworth Letter, the Prophet wrote: “With the records was found a curious instrument, which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God” (History of the Church, 4:537).
-2- In the October 1834 Messenger and Advocate [the Church newspaper in Kirtland, Ohio], Oliver Cowdery wrote: “These were days never to be forgotten to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated, with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called ‘The Book of Mormon’” (Messenger and Advocate, 1:14; Also known as Letter I Oliver Cowdery to William W. Phelps, 7 September 1834).
Here is more Scriptural Evidence that Joseph used the Interpreters or Urim and Thummim or Spectacles. Not a Stone in a Hat! See JSH 1:35,52,62,75*; Mosiah 28:13, 20; Ether 3:22-23; 4:5; Alma 37:21, 24-25
Nowhere in scripture does it say,
Joseph used a stone in a hat to translate!
These quotes above should stand on their own as direct witnesses of Joseph Smith’s method of translation, as seen below.
Oliver is the only one besides Joseph Smith to see and feel and perhaps even attempt to utilize, all articles of translation, the plates, the breastplate, and the spectacles. When Cowdery returned to Church membership in 1848 he spoke to an Iowa conference. His words there were recorded by Reuben Miller:
“I wrote with my own pen the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet as he translated it by the gift and power of God by means of the Urim and Thummim, or as it is called by that book, holy interpreters. I beheld with my eyes and handled with my hands the gold plates from which it was translated. I also beheld the Interpreters. That book is true. … I wrote it myself as it fell from the lips of the Prophet.”
Lucy Mack Smith About the Spectacles
Lucy Mack Smith also saw all three items, but the were covered in a linen cloth. She witnessed seeing them.
Lucy Mack Smith said, “I trembled so much with fear lest all might be lost again by some small failure in keeping the commandments, that I was under the necessity of leaving the room to conceal my feelings Lucy. Joseph saw this and followed me. “Mother,” said he. “Do not be uneasy. All is right. See here,” said he, “I have got the key.”
I knew not what he meant, but took the article in my hands and, examining it with no covering but a silk handkerchief, found that it consisted of two smooth three-cornered diamonds set in glass, and the glasses were set in silver bows connected with each other in much the same way that old-fashioned spectacles are made. He took them again and left me, but did not tell me anything of the record….
That of which I spoke, which Joseph termed a key, was indeed nothing more nor less than a Urim and Thummim by which the angel manifested those things to him that were shown him in vision; by which also he could at any time ascertain the approach of danger, either to himself or the record, and for this cause he kept these things constantly about his person.” (History of Joseph Smith, Revised and Enhanced, p. 139, 145)
Lucy Mack Smith About the Breastplate
“After bringing home the plates, Joseph now commenced work with his father on the farm in order to be as near as possible the treasure that was committed to his care.
Soon after this, he came in from work one afternoon, and after remaining a short time, he put on his greatcoat and left the house. I was engaged at the time in an upper room in preparing some oilcloths for painting. When he returned, he requested me to come downstairs. I told him that I could not leave my work just then, yet upon his urgent request, I finally concluded to go down and see what he wanted, upon which he handed me the breastplate spoken of in his history. It was wrapped in a thin muslin handkerchief, so thin that I could see the glistening metal and ascertain its proportions without any difficulty.
It was concave on one side and convex on the other and extended from the neck downwards as far as the center of the stomach of a man of extraordinary size. It had four straps of the same material for the purpose of fastening it to the breast, two of which ran back to go over the shoulders, and the other two were designed to fasten to the hips. They were just the width of two of my fingers (for I measured them), and they had holes in the end of them to be convenient in fastening.
The whole plate was worth at least five hundred dollars. After I had examined it, Joseph placed it in the chest with the Urim and Thummim.” (History of Joseph Smith, Revised and Enhanced)
Lucy Mack Smith About the Gold Plates
“I have myself seen and handled the golden plates; they are about eight inches long, and six wide; some of them are sealed together and are not to be opened, and some of them are loose. They are all connected by a ring which passes through a hole at the end of each plate, and are covered with letters beautifully engraved. I have seen and felt also the Urim and Thummim. They resemble two large bright diamonds set in a bow like a pair of spectacles. My son puts these over his eyes when he reads unknown languages, and they enable him to interpret them in English. I have likewise carried in my hands the sacred breastplate. It is composed of pure gold and is made to fit the breast very exactly.” Lucy Mack Smith (in Henry Caswall, The City of the Mormons; or, Three Days at Nauvoo, in 1842, 2nd ed. revised and enlarged, (London: J. G. F. & J. Rivington, 1843), 26)
Joseph was told by the Lord, “I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. JSH 1:51 Joseph was however, authorized to show Oliver Cowdery and Lucy Mack Smith. THE ONLY THREE WITNESSED TO SEE ALL THREE!
“Exactly how this precious instrument, the Urim and Thummim, operates we can only surmise, but it seems to be infinitely superior to any mechanism ever dreamed of yet by researchers…Is it difficult to believe that the Urim and Thummim could be such a precision instrument to transmit messages from God to his supreme creation — man?” Spencer W. Kimball Faith Precedes the Miracle, Pg.53
With the additional quotes of Lucy Mack Smith above and the quotes by Joseph and Oliver, these stand on their own as direct witnesses of Joseph Smith’s instruments and method of translation, as seen below.
No Curtain Used After the Lost Pages
“There was a curtain between Joseph and Martin Harris when Joseph copied some characters from the plates for Martin to take to Charles Anthon. Joseph had to look directly at the plates, and Martin was not authorized to view them, so a curtain was necessary. During the actual translation, however, the only time a curtain was used was in a doorway on those occasions when they wanted to keep visitors from disturbing the prophet and scribe as they worked.” By Amy Joi O’Donoghue@Amyjoi 16 Nov 9, 2009
Elizabeth Ann Whitmer Cowdery (eyewitness) “I cheerfully certify that I was familiar with the manner of Joseph Smith’s translating the book of Mormon. He translated the most of it at my Father’s house. And I often sat by and saw and heard them translate and write for hours together. Joseph never had a curtain drawn between him and his scribe while he was translating. He would place the director in his hat, and then place his [face in his] hat, so as to exclude the light, and then [read] to his scribe the words as they appeared before him.”[3] Elizabeth Ann Whitmer Cowdery, “Elizabeth Ann Whitmer Cowdery Affidavit, 15 February 1870,” in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 5:260.
Editorial comment: Where this may tell us more than it says is the specific statement that “Joseph never had a curtain drawn between him and his scribe while he was translating.” The statement made by Elizabeth virtually requires that there be a story in current circulation that there was a curtain, and that this statement was made to counter that story. This indicates that among the Saints there may have been two versions circulating and that there was no clear understanding about which was the accurate picture. Therefore, Elizabeth wanted to clarify the account based on her experience.
“With regard to the physical circumstances of the Prophet Joseph Smith and his scribe, Martin Harris was quoted as saying there was a blanket or curtain hung between himself and Joseph during the translation process. If Martin is accurately quoted, perhaps this occurred when the Prophet was copying characters directly from the plates in the sample to be taken to Professor Charles Anthon, since the dates mentioned are several months before Martin Harris’s brief scribal duties began. I say this because although David Whitmer mentions a blanket being used—it was only to partition off the living area in order to keep both the translator and scribe from the eyes of visitors (see David Whitmer Interviews: A Restoration Witness, ed. Lyndon W. Cook, [1991], 173).
In fact, Elizabeth Anne Whitmer Cowdery, Oliver’s wife, said, “Joseph never had a curtain drawn between him and his scribe” (quoted in John W. Welch and Tim Rathbone, “The Translation of the Book of Mormon: Basic Historical Information,” F.A.R.M.S. report WRR–86, p. 25). Emma likewise said of her days as scribe, early on, that Joseph dictated “hour after hour with nothing between us” (“Last Testimony of Sister Emma,” 289).
Of course, the real revelatory process involved Joseph’s mind and faith, which could not be seen by others in any case… By the Gift and Power of God Neal A. Maxwell 1997 Ensign https://www.churchofjesuschrist.org/study/ensign/1997/01/by-the-gift-and-power-of-god?lang=eng
I can see Anything; They are Marvelous
“After breakfast [on the day he received the plates and the urim and thummim] Joseph [Smith] called me into the other room and he set his foot on the bed and leaned his head on his hand and says,… “t is ten times better then I expected.” Then he went on to tell the length and width and thickness of the plates, and said he, “they appear to be gold.” But he seemed to think more of the glasses or the urim and thummim than he did of the plates, for, says he, “I can see anything; they are marvelous.” (“Joseph Knight’s Recollection of Early Mormon History,” BYU Studies, Vol. 17, No. 1; spelling modernized
About Francis W. Kirkham
“Francis W. Kirkham occupies a special place among those who have taken pen in hand to write of the Book of Mormon. At a time when others lacked either the opportunity or the inclination to do so, he set out to gather many early documents related to the coming forth of the Book of Mormon—source materials that were still available but in jeopardy of loss or deterioration. He analyzed these sources and compiled them into a work that has had a lasting impact on our understanding of this book of scripture.” By Keith W. Perkins ChurchofJesusChrist.org
“Francis Washington Kirkham (January 6, 1877 – September 14, 1972)[1] was a prominent educator and the author of New Witness For Christ in America: Evidence of Divine Power in the “Coming Forth” of the Book of Mormon, one of the earliest book-length defenses of the authenticity of the Book of Mormon.
Kirkham studied business under James E. Talmage at age 15. He later attended Brigham Young Academy (BYA) and then served a three-year mission for the LDS Church in New Zealand. At the end of his mission, Kirkham wrote a grammar to help new missionaries learn the Māori language. After his mission, Kirkham completed his studies at BYA, graduating in 1904 as the valedictorian.[2]
In 1901 Kirkham married Martha Alzina Robison in the Salt Lake Temple. He then worked as a business man in Canada for about three years. After this, he went to the University of Michigan where he earned his bachelor’s degree. Kirkham then taught at Brigham Young University (BYU), which had formerly been BYA, for two years. He next entered law school at the University of Utah, where he was in the law school’s first graduating class. Kirkham pursued graduate studies at Stanford University and then earned his Ph.D. from the University of California, Berkeley.
Kirkham served as president of LDS Business College, head of vocational education for the state of Utah, and superintendent of Granite School District. While in the last position he wrote the book Educating All the Children of All the People. This gained him national attention and led to his appointment as head of the New York City-based National Child Welfare Association.
It was while working from New York that Kirkham did his studies on the Book of Mormon. This was a result of being able to access the newspapers from western New York and north-east Ohio in the time of Joseph Smith. In 1937, Kirkham published a compilation of these works as Source Material on the Book of Mormon. This material also was the main basis for his seminal work, A New Witness For Christ in America. The main argument of this book is built around using contemporary sources to dispute the main non-divine theories on the origin of the Book of Mormon.” From Wikipedia
A New Witness for the Book of Mormon by Francis W. Kirkham
“Near the time of the setting of the sun, Sabbath evening, April 5th, 1829, my natural eyes for the first time beheld this brother. He then resided in Harmony, Susquehanna County, Pennsylvania. On Monday, the 6th, I assisted him in arranging some business of a temporal nature and on Tuesday, the 7th, commenced to write the Book of Mormon. These days were never to be forgotten — to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom. Day after day I continued, uninterrupted, to write from his mouth as he translated with the Urim and Thummim, or, as the Nephites would have said, “interpreters,” the history or record called the “Book of Mormon.”
Further on in his narrative Mr. Cowdery, with the apparent Elders, 10 Priests, and 10 Teachers were in conference at the home of Brother Sirenes Burnett, at Orange, Cuyahoga County, Ohio (October 25, 1831 ). In the minutes of this conference the following appears (Far West Record, p. 16):
Brother Hyrum Smith said, “That he thought best that the information of the coming forth of the Book of Mormon be related by Joseph himself, to the Elders present, that all might know for themselves.”
Brother Joseph Smith, Jr., said “That it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon,” and also said, “that it was not expedient for him to relate these things, etc.” A careful reading of the writings of the Prophet including his messages and sermons fails to reveal any further information regarding the manner of the translation of the Book of Mormon,
Explanations have been advanced by students to explain the diction, form, and construction of the language of the book. Reasons for the appearance of quotations from the King James’ Bible in the Book of Mormon have also been given.
Here it is emphasized that the only information left us by the Prophet Joseph Smith and Oliver Cowdery, his scribe, may be stated in a sentence. “Joseph Smith translated the Book of Mormon by the gift and power of God with the aid of the Urim and Thummim from gold plates entrusted to him by Moroni, who being dead was raised again therefrom.“
Final Word on the Translation from Francis W. Kirkham
“Both David Whitmer and Martin Harris knew positively that they had been shown the plates by Moroni and had so declared since the time of the experience, but the Prophet declared in October, 1831, that no one knew the manner of the translation, neither was “it expedient for him to relate these things.” ( See quotation above. ) When both these men were past eighty years of age, and about fifty years after the event, they undertook to describe the manner of translation, which Elder Brigham H. Roberts has clearly shown is not in harmony with the manner indicated in Section 8 of the Doctrine and Covenants. (See New Witness for God, Vol. II, pages 106- 133 by B. H. Roberts.) Moreover, they refer to the use of a seer stone by the Prophet. But no publication during his life contains such a statement.
A neighbor, Willard Chase, asserted Joseph stole a “singularly appearing stone” which he had found in 1 822 when Joseph and his brother Alvin were employed by him in digging a well. “Joseph put it into his hat and then his face into the top of his hat . . . alleging that he could see in it.” — Mormonism Unveiled, Eber D. Howe, 1834.
This is an attempt to explain the alleged power of Joseph Smith to translate the plates by a person who denounced him as a fraud and an ignorant deceiver.
In the opinion of the writer, the Prophet used no seer stone in translating the Book of Mormon, neither did he translate in the manner described by David Whitmer and Martin Harris. The statements of both of these men are to be explained by the eagerness of old age to call upon a fading and uncertain memory for the details of events which still remained real and objective to them.” By DR. FRANCIS W. KIRKHAM THE IMPROVEMENT ERA, OCTOBER, 1939
