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gdm Digest                Monday, 17 February 1997      Volume 01 : Number 006

In this issue:

    ---> Information on translating by the gift and power of god.
    ---> 'translated' [chronology] 1 of 4
    ---> Re: 'translated' [chronology] 2 of 4

See the end of the digest for information on subscribing to the gdm
or gdm-digest mailing lists and on how to retrieve back issues.

----------------------------------------------------------------------

From: "Perry L. Porter" <[e-mail]>
Date: Sun, 09 Feb 1997 22:33:36 -0700
Subject: ---> Information on translating by the gift and power of god.

There has been a weeks discussion on Mormon-Hist on the topic of whether
there is a better word than "translate", to describe how Joseph produced
the BoM, "Divined" to me seems more accurate, since it appears that JS did
not lean Egyptian well enough to translate from one language to another.
The discussion (argument) centered around the following points.

1. Translate could also mean to reword, transform, and did not always
relate to a natural linguistic conversion from one language to another.

2. Examples of other people that had "translated" a piece of work from a
language that they did not know, and an example from the BoM it's self was
produced, but no other.

3. The Koran was an example of how a book could claim to be produced by the
power of god.  It's relationship or contrast to how the BoM was produced,
did not yield any significant discussion.

4. Examples of translating using a computer were used to show that a person
did not have to know both languages to translate.  In contrast it was
pointed out that in this case it is the programmer that is doing the
translating and must know bother languages.  It was countered that some
language translations software have been produced that where the
programmers did not know either languages.  In response it was argued that
the computer was acting as a computer searching took to look up dual
language dictionaries and produce stilted translations, and that computers
can not think, and that these programs are only used to take the drudgery
out of translation, and that human translating was always the final word.

5. One argued that Channeling was the best term for the process of
producing the BoM.  But like "Divining" it has good and bad connotations,
thus some held strong to their position.

6. The assertion surfaced that the Mormon use of the word "Translate" was
unique to Mormonism.  It was counted that JS always included the caveat
that it was done with the "gift and power of god."  It was never determined
exactly who did the translating, God or JS with a divine tutor.  There was
argument that the misleading term "translate" was interpreted by most
Mormons that JS did the interpreting, rather than just transcribing the
converted English to Oliver Cowdry.  This just led to more discussion of
translation being used differently, without distinguished between when it
is within the same language and between languages.

7. Few argued that JS know Egyptian, except that he may have pick up some
from Angle Moroni, on his frequent visits, which produced the counter that
the such detailed visions that would leave residual foreign language skills
later, does not account for supposed translation errors of confusing horses
for tapirs, as well as JS problem with the Kinderhook plates, dismissed
further argument about JS retaining Egyptian language skills.

8. The argument that if was simply the inspired oracle, and not the
translator, then why were there interments of translation involved.

My vague memory of OC or DW wanting to translate and being un-able to use
the Unim and Thumin, was left mute, either I am remembering wrong, or who
ever taught me this as a young man, was mixing up the story of revelation
and translation.  Anyone know more about this please tell me.

Very little was concluded or new terminology adjusted as very little is
know about what exactly it meant by "the gift and power of god."

At any rate here is some quotes on the subject.

- ------------------
Omni 1:20
 20 And it came to pass in the days of Mosiah, there was a large stone
brought unto him with engravings on it; and he did interpret the engravings
by the gift and power of God.
- ------------------
The Testimony of Three Witnesses
Be it known unto all nations, kindreds, tongues, and people, unto whom this
work shall come: That we, through the grace of God the Father, and our Lord
Jesus Christ, have seen the plates which contain this record, which is a
record of the people of Nephi, and also of the Lamanites, their brethren,
and also of the people of Jared, who came from the tower of which hath been
spoken. And we also know that they have been translated by the gift and
power of God, for his voice hath declared it unto us; wherefore we know of
a surety that the work is true. And we also testify that we have seen the
engravings which are upon the plates; and they have been shown unto us by
the power of God, and not of man.
- ------------------
AN ACCOUNT WRITTEN BY
THE HAND OF MORMON
UPON PLATES
TAKEN FROM THE PLATES OF NEPHI
Wherefore, it is an abridgment of the record of the people of Nephi, and
also of the Lamanites--Written to the Lamanites, who are a remnant of the
house of Israel; and also to Jew and Gentile--Written by way of
commandment, and also by the spirit of prophecy and of revelation--Written
and sealed up, and hid up unto the Lord, that they might not be
destroyed--To come forth by the gift and power of God unto the
interpretation thereof--Sealed by the hand of Moroni, and hid up unto the
Lord, to come forth in due time by way of the Gentile--The interpretation
thereof by the gift of God.
- -----------------

D&C 135:3
 3 Joseph Smith, the Prophet and Seer of the Lord, has done more, save
Jesus only, for the salvation of men in this world, than any other man that
ever lived in it. In the short space of twenty years, he has brought forth
the Book of Mormon, which he translated by the gift and power of God,
- -----------------
WOW, there are 4 scriptures that have the phrase " by the gift and power of
God" and infobase97 had 471 hits for the phrase.

A quick look, indicates that JS said it in "print" about 8 of those 471
hits, and it has been repeated by other about 400 times, as some of the
later references were not related to translation.


Some interesting quotes with that phrase:
- -------------------------------
Joseph Fielding Smith Jr., Doctrines of Salvation, Vol.3, p.91
It is a most serious error to believe that Jesus did everything for men if
they would but confess him with their lips, and there is nothing else for
them to do. Men have work to do if they would obtain salvation. It was in
harmony with this eternal law that the angel directed Cornelius to Peter,
and that Ananias was sent to Paul. It was likewise in obedience to this law
that Moroni, who understood the writings upon the Nephite plates, did not
do the translating, but under the direction of the Lord gave to Joseph
Smith the Urim and Thummim by which he was able to accomplish that
important work by the gift and power of God.
- -----------------------
Oliver Cowdery's Return
Joseph Fielding Smith, The Restoration of All Things, p.114
Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early
history of this Church, I stood identified with her, and one in her
councils. True it is that the gifts and callings of God are without
repentance; not because I was better than the rest of mankind was I called,
to fulfill the purposes of God. He called me to a high and holy calling. I
wrote with my own pen, the entire Book of Mormon (save a few pages) as it
fell from the lips of the Prophet Joseph Smith, as he translated it by the
gift and power of God, by means of the Urim and Thummim, or, as it is
called by the book, "holy interpreters." I beheld with my eyes, and handled
with my hands, the gold plates from which it was translated. I also saw
with my eyes and handled with my hands the "holy interpreters."
- --------------------------
James R. Clark, Messages of the First Presidency, Vol.1, p.137 - p.138
These records were engraven on plates which had the appearance of gold,
each plate was six inches wide and eight inches long, and not quite so
thick as common tin. They were filled with engravings, in Egyptian
characters, and bound together in a volume as the leaves of a book, with
three rings running through the whole. The volume was something near six
inches in thickness, a part of which was sealed. The characters on the
unsealed part were small, and beautifully engraved. The whole book
exhibited many marks of antiquity in its construction, and much skill in
the art of engraving. With the records was found a curious instrument,
which the ancients called "Urim and Thummim," which consisted of two
transparent stones set in the rims 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.
- --------------------------
Plates Translated By Power of God
Parley P. Pratt, A Voice of Warning, p.89
Having provided himself with a home, he commenced translating the records,
by the  gift and power of God, through the means of the Urim and Thummim;
and being [p.90] a poor writer, he was under the necessity of employing a
scribe to write the translation as it came from his mouth.

In the meantime, a few of the original characters were accurately
transcribed and translated by Mr. Smith, which, with the translation, were
taken by a gentleman named Martin Harris to the City of New York, where
they were presented to a learned gentleman named Anthon, who professed to
be extensively acquainted with many languages, both ancient and modern. He
examined them, but was unable to decipher them correctly, but he presumed
that if the original records should be brought he could assist in
translating them.

But to return. Mr. Smith continued the work of translation, as his
pecuniary circumstances would permit, until he had finished the unsealed
part of the records. The part translated is entitled "The Book of Mormon."
- --------------------------------
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.70
"Translated by the Gift and Power of God"
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.70
Let us give consideration to the statement of the Lord to the witnesses
that the plates were "translated by the gift and power of God." When Moroni
told Joseph Smith of the record deposited in the Hill Cumorah, he said:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.70
Also, that there were two stones in silver bows -- and these stones,
fastened to a breastplate, constituted what is called the Urim and Thummim
- -- deposited with the plates; and the possession and use of these Stones
were what constituted "seers" in ancient or former times; and that God had
prepared them for the purpose of translating the book. (Joseph Smith 2:35.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.70 - p.71
It was through the use of the Urim and Thummim that Joseph Smith was able
to translate into English, from the gold plates, the Book of Mormon,
consisting of over five hundred printed pages. This was accomplished in
about sixty days time, from April 7, 1829, to the first week in June, 1829.
We doubt that any other writer has ever written even a book of fiction of
such magnitude in such a comparably short period of time.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.71
The Urim and Thummim
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.71
Would it be unfair to ask what the spiritual leaders of Joseph Smith's day
knew about the Urim and Thummim? Would Joseph Smith, of himself, have
thought of claiming that he translated the Book of Mormon with the
assistance of the Urim and Thummim? Yet, the use of the Urim and Thummim
was known to the prophets of old:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.71
Urim and Thummim, (i.e., `Light and Perfection') mentioned as the means by
which the High Priest inquired of the Lord, Ex. 28:30; Lev. 8:8; Nu. 27:21;
Deut. 33:8; 1 Sam. 28:6. The Urim and Thummim were clearly material objects
of some kind; it has been suggested that they were (I) stones in the High
Priest's breastplate. (II) sacred dice, (III) little images of "truth" and
"justice" such as are found hung around the neck of an Egyptian priest's
mummy. The Urim and Thummim did not exist after the Captivity -- Ezra 2:63.
(A Concise Biblical Encyclopedia, p. 154.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.71
Since the Urim and Thummim was used by the ancient prophets as a means by
which they inquired of the Lord, and since it was preserved by the hand of
the Lord and delivered to Joseph Smith along with the gold plates, it would
demonstrate the wisdom of God in preserving it for this sacred purpose.
These facts account for the statement of the scribes for the Prophet Joseph
Smith that they wrote as he dictated, and that he made no corrections.
Follow the testimony of Oliver Cowdery, the chief scribe:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.8, p.71 - p.2
I wrote, with my own pen, the entire Book of Mormon (save a few pages) as
it fell from the lips of the Prophet Joseph, as he translated it by the
gift and power of God, by the means of the Urim and Thummim. . . . I beheld
with my eyes, and handled with my hands, the gold plates from which it was
transcribed. . . . That book is true. (B. H. Roberts, A Comprehensive
History of the Church of Jesus Christ of Latter-day Saints, 1965, vol. 1,
p. 139.)

- --------------------------------
B.H. Roberts, The Seventy's Course in Theology, Second Year, p.215
4. Joseph Smith's Description of the Book of Mormon: "The records (in
plates of the Book of Mormon) were engraven on plates which had the
appearance of gold, each plate was six inches wide and eight inches long,
and not quite so thick as common tin. They were filled with engravings, in
Egyptian characters, and bound together in a volume as the leaves of a
book, with three rings running through the whole. The volume was something
near six inches in thickness, a part of which was sealed. The characters on
the unsealed part were small, and beautifully engraved. The whole book
exhibited many marks of antiquity in its construction, and much skill in
the art of engraving. 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.
- ---------------------------------
I.
The Manner of Translating the Book of Mormon.
(From the Y. M. M. I. A. Manual (Senior), 1905-6.)
B. H. Roberts, Defense of the Faith and the Saints,  Vol.1, p.255
Relative to the manner of translating the Book of Mormon the prophet
himself has said but little. "Through the medium of the Urim and Thummim I
translated the record by the gift and power of God,"(Wentworth letter,
Mill. Star, Vol. XIX., p. 118.) is the most extended published statement
made by him upon the subject. Of the Urim and Thummim he says: "With the
record was found a curious instrument which the ancients called a 'Urim and
Thummim,' which consisted of two transparent stones set in a rim of a bow
fastened to a breastplate."(Wentworth letter, Mill. Star, Vol. XIX., p. 118.)

- ------------------------------------------
B. H. Roberts, Defense of the Faith and the Saints,  Vol.1, p.276
That is the only theory the Manual has upon the subject. The foregoing
quotation from the prophet is all he has said with reference to the manner
of the translation, and we could wish that all other persons, necessarily
less informed upon the subject than the prophet himself, had been content
to leave the matter where he left it. In this, however; they did not follow
his wise example; but must needs undertake to describe the manner of the
translation; and, from such description has arisen the idea that the Urim
and Thummim did all, in the work of the translation, the prophet, nothing;
except to read to his amanuensis what he saw reflected in the seer-stone or
Urim and Thummim, which the instruments, and not the prophet, had
translated. The men responsible for those statements, on which said theory
rests, are David Whitmer and Martin Harris. The former says:
B. H. Roberts, Defense of the Faith and the Saints,  Vol.1, p.276
A piece of Something resembling parchment did appear, (i.e., in Urim and
Thummim), and on that appeared the writing, one character at a time would
appear, and under it was the translation in English. Brother Joseph would
read off the English to Brother Oliver Cowdery, who was his principal
scribe, and then it was written down and repeated to Brother Joseph to see
if it was correct; then it would disappear and another character with the
translation would appear. Thus the Book of Mormon was translated by the
gift and power of God, and not by any power of man.(Address to all
Believers in Christ, by David Whitmer, page 12.)
- -----------------------------------------------
B. H. Roberts, Defense of the Faith and the Saints,  Vol.1, p.277
"By aid of the seer stone, sentences would appear, and were read by the
prophet, and written by Martin, and when finished he would say "written,"
and if correctly written that sentence would disappear, and another appear
in its place; but if not written correctly, it remained until corrected so
that the translation was just as it was engraven on the plates precisely in
the language then used.(Millennial Star, vol. 24, page 86-87.)
- ----------------------
B. H. Roberts, Defense of the Faith and the Saints,  Vol.1, p.298
"But the important fact in this important matter is, that Joseph Smith
really received these ancient records, containing much of the history of
this continent and an account of the dealings of God with the early
inhabitants thereof; that he translated them into the English language; and
that, according to the testimony of the three witnesses--Oliver Cowdery,
David Whitmer and Martin Harris--the voice of the Lord declared that they
were translated "by the gift and power of God," and therefore they were
translated correctly. As to the exact modus operandi, there is nothing on
record that we know of as coming from the Prophet himself.
- ----------------------
Collected Works of Hugh Nibley, Vol.8, Ch.3, p.96 - p.97
Why all this concern, then, about the language or languages of the Book of
Mormon? If we had the original text, which we do not, and if we could read
it, which we cannot, any translation we might make of it would still be
inferior to that which was given, as we claim it was, by the gift and power
of God. If we had the original text, scholars would be everlastingly
squabbling about it and getting out endless new and revised translations,
as in the case of the Bible. In fact, if our English text of the Book of
Mormon came to us in any other way than by revelation it would be almost
worthless! For members and investigators could ask of every verse: "But how
do we know it is translated correctly?" A revealed text in English is
infinitely to be preferred to an original in a language that no one on
earth could claim as his own. It frees the members and leaders of the
Church as it frees the investigating world from the necessity of becoming
philologists, or, worse still, of having to rely on the judgment of
philologists, as a prerequisite to understanding this great book. At the
same time, it puts upon the modern world an obligation to study and learn,
from which that world could easily plead immunity were the book in an
ancient language or couched in the labored and pretentious idiom that
learned men adopt when they try to decipher ancient texts.
- ----------------------


------------------------------

From: "Perry L. Porter" <[e-mail]>
Date: Mon, 17 Feb 1997 20:29:09 -0700
Subject: ---> 'translated' [chronology] 1 of 4

I will get off the beginnings of the BoM and on to the D&C soon, but when
studying the BoM, it doves tails into the start of Church History.

This was sent to the public list, Mormon-Hist this week and I thought it
would be of interest to us on GDM.

- ---------------------


To All
    I stand corrected in my previous posting here.   for John Hajaeck
Upon closer examination of the copy right application Joseph Smith did
write in his own hand Author and properiter.
    NORMAN I meant George Reynolds when I was writing about George Q.
Cannon. see reference in part 4.
    In the interest of further discussion regarding the Book of
Mormon translation I have chosen to post my FARMS paper her for you all
to read and discuss and for those of you in Gospel Doctrine you can
supplement your lessons from this paper. As our gospel Doctrine teacher
is doing.
    I will post the paper in 4 parts.
    This note is the first part.
    Part 2 is the body of the text in chronological order. I have
changed the footnotes to endnotes. Numbers as so (1)
    Part 3 will be the portion written by John Welch in what order
were the texts of the Book of Mormon translated?
    Part 4 End notes and bibliography.
    Please remember that this paper was written 10 plus years ago and
a number of new items have come to light. I have made corrections and
additions as needed, to include these discoveries.
    Of course when Dan Vogel finishes publishing his Early mormon
Documents series a more complete picture of these time period will be
established. Dan has discovered a number of new and unpublished documents
which directly impact this important early period of the history of the
restoration movement.

Tim Rathbone








Ciao Perry     <[e-mail]>    http://pobox.com/~plporter


------------------------------

From: "Perry L. Porter" <[e-mail]>
Date: Mon, 17 Feb 1997 20:29:46 -0700
Subject: ---> Re: 'translated' [chronology] 2 of 4

Part 2 of 4 parts

THE TRANSLATION OF THE BOOK OF MORMON:
PRELIMINARY REPORT ON THE
BASIC HISTORICAL INFORMATION
John W. Welch and Tim Rathbone

    This report summarizes basic historical information pertaining to
the translation of the Book of Mormon by Joseph Smith. Section I gives an
annotated chronology of events from 1827 through 1830, with the
supporting primary source materials cited in the footnotes and copies of
some of these documents being attached at the end of this paper. (The
Book of Mormon copy right application and the Cowdery, Oliver, "Letters
I-VIII," Latter Day Saints' Messenger and Advocate, 1 (1834-35), pp.
13-16, 40-43, 77-80, 83-84, 94-95, 109- 12, 155-59, and 195-202 and the
article by Dean Jessee, "Joseph Knight's Recollection of Early Mormon
History," BYU Studies 17:1 (Autumn 1976), pp. 32-33.) Despite a few
inconsistencies and uncertainties in this historical data, most of the
information is reconcilable into a single logical sequence of events.
    In addition to providing ready access to this historical data,
this report examines two other areas of interest. Section II
examines two theories about the order in which the texts of the Book of
Mormon were translated, and concludes that the Large Plates of Nephi
(from Mosiah to Moroni and the Title Page) were most likely translated in
Harmony (now Oakland), Pennsylvania, from April 7 to the end of May,
1829, and that the Small Plates of Nephi (from 1 Nephi to Omni) were
translated afterwards in Fayette, New York, from the first part of June
to the end of June, 1829. The order of translation may have a bearing on
one's appreciation and analysis of certain portions of the Book of
Mormon.
    Section III shows that the 590 pages printed in the 1830 edition
of the Book of Mormon were translated, dictated, and written all within
an extremely short and intensely busy period of time. Virtually no time
existed for Joseph Smith to plan, to ponder about, to research around, to
draft, to revise, or to correct the pages of this book during those three
months. The Book of Mormon was dictated one time through, essentially in
final form. This was done despite several significant interruptions and
distractions. Such a feat, in and of itself, constitutes a considerable
achievement.
    Section IV is a bibliography of primary documents and secondary
sources.
    Tim Rathbone and others have provided significant research
assistance particularly for Sections I and IV of this report. While we
have attempted to be thorough and believe that we have made reference to
all of the main documents, we recognize that further research may yet
discover additional information to clarify the individual points or
expand the number of sections in this report. Dates listed in the
chronology are, for the most part, historically verifiable, but some have
been approximated and remain in need of further documentation. We are
grateful for the comments several have made clarifying or correcting
earlier drafts of this report. Further comments are welcome.


    I. Chronology of Events from September 1827 to April 1830
Relating to the Translation and Publication of the Book of Mormon

    21-22 September 1827: This was the appointed time when Joseph
Smith received the plates from Moroni, with a charge that Joseph "should
be responsible for them," and that he would be "cut off" if he should let
them go carelessly.(1) This charge was strict, for there were reasons to
know that "strenuous exertions" would soon be made to try to get the
plates from Joseph.(2) Some time before 1847, but possibly as early as
1835, Joseph Knight wrote:
. . . [T]oard fall the forepart of September [1827]. I went to Rochester
on Buisness and returnd By Palmyra to be there about the 22nt of
September. I was there several Days. I will say there [was] a man near By
By the name of Samuel Lawrance. He was a Seear and he had Bin to the hill
and knew about the things in the hill and he was trying to obtain them. .
. . Now Joseph was some affraid of him [Samuel Lawrence] that he might be
a trouble to him. He therefore sint his father up to Sams as he Called
him near night to see if there was any signs of his going away that
night. He told his father to stay till near Dark and if he saw any signs
of his going you till him if I find him there I will thrash the stumps
with him. So the old man came a way and saw no thing like it.(3)

    Joseph (leaving Emma (4) with Joseph Knight's carriage) then went
after midnight to the top of the hill, which was 2 to 3 miles southeast
of the Smith home, and received the plates from Moroni.(5) He then hid
the plates in an "old black oak tree top which was hollow."(6) Shortly
thereafter, he retrieved the plates and brought them home wrapped in a
linen smock.(7)
    A few days later a mob (consisting of Samuel Lawrence, Luman
Walters, Willard Chase and others) attempted to get the plates from
Joseph. According to Lucy Mack Smith's preliminary manuscript
(transcribed from Lucy's dictation by Martha Jane Coray around 1845-47)
and according to Brigham Young in 1855, during this time the conjuror
Luman Walters (of Sodus, Pultneyville, New York), and
others, attempted to get the plates from Joseph which were hidden at his
father's home in Manchester Township.(8)
    October 1827: Joseph "commenced working with his father and
brothers on the farm."(9) Several attempts were made to get the plates
from Joseph, such as the one by Willard Chase's sister, Sally, who used a
green glass to see the precise place where Joseph had hidden the
plates,(10) and one by a mob of fifty.(11)
    Joseph "began to make arrangements to accomplish the translation
of the Record. The first step that he was instructed to take in regard to
this work was to make a fac-simile of some of the characters."(12)
    November 1827: "[The Smiths] had to garde the house until some
time in November. He [Joseph] obtaind fifty Dollars in money and hired a
man to move him and his wife to Pennsylvany to hir Fathers,"(13) namely
Isaac Hale.
    December 1827: Joseph moved from his parents' frame house in the
Manchester township, New York, to Emma's parents' house in Harmony,
Pennsylvania, while hiding the plates in a barrel of beans.(14) Isaac
Hale recalled Joseph's arrival at this time as follows:
    In a short time they returned bringing with them a Peter
Ingersol, and subsequently came to the conclusion they would move out and
reside upon a place near my residence.(15)
    In Harmony, Joseph with Emma "Drew of[f] the Caricters exactley
like the ancient."(16) Before his departure from Manchester Township,
Joseph had made arrangements with Martin Harris to join him in Harmony
for a specific purpose:
    When Joseph had had sufficient time to accomplish the journey [to
Harmony], and transcribe some of the Egyptian Characters, it was agreed
that Martin Harris should follow him--and that he [Martin] should take
the characters to the East, and, on his way, he was to call on all the
professed linguists, in order to give them the opportunity to display
their talents in giving a translation of the characters. (17)
    December 1827 - February 1828: Joseph translated some
characters.(18) Emma and Reuben Hale acted as scribes: "Now when he Began
to translate he was poor and was put to it for provisions and had no one
to write for him But his wife, and his wifes Brother would sometimes
write a little for him through the winter."(19) David Hale substantiated
the idea that his brother played some role when he  said that Reuben
"assisted Joe Smith to fix up some characters such as Smith pretended
were engraven on his book of plates." (20) Also, Joseph McKune boarded in
the neighborhood and attended school at Hickory Grove during the time
Joseph Smith was translating at Harmony. He was "quite often in Smith's
house," and stated that "Reuben Hale acted as scribe a part of the time."
(21)
    Apparently during this time, when the Book of Lehi was being
translated and Emma was acting as scribe, Joseph translated a passage
describing Jerusalem as a walled city (cf. 1 Nephi 4:4) and stopped to
ask Emma if Jerusalem indeed had walls. In 1856, Emma Smith recalled the
following:
    When my husband was translating the Book of Mormon, I wrote a
part of it, as he dictated each sentence, word for word, and when he came
to proper names he could not pronounce, or long words, he spelled them
out, and while I was writing them, if I made a mistake in spelling, he
would stop me and correct my spelling, although it was impossible for him
to see how I was writing them down at the time. Even the word Sarah he
could not pronounce at first, but had to spell it, and I would pronounce
it for him.
    When he stopped for any purpose at any time he would, when he
commenced again, begin where he left off without any hesitation, and one
time while he was translating he stopped suddenly, pale as a sheet, and
said, "Emma, did Jerusalem have walls around it?" When I answered, "Yes,"
he replied "Oh! I was afraid I had been deceived!" He had such a limited
knowledge of history at the time that he did not even know that Jerusalem
was surrounded by walls. (22)
    Several further accounts similarly focus on the point that Joseph
Smith was poorly equipped educationally to produce the Book of Mormon. M.
J. Hubble reported the following interview with David Whitmer:
    Smith was -indeed- ignorant of the Bible that when in translating
he first came where Jerusalem was spoken of as -t-he- a "Walled City" he
stopped until they got a Bible & showed him where the fact was
recorded--Smith not believing it was a walled city.
    Mr. W[hitmer] said that when Jerusalem was captured by the
Babalonians that many of the Jewish histories were missing & believed
that the book of Lehigh & Book of Mormon were safely secured by their
proper owners & brought to this continent & under the guidance of
Almighty God burried untill future generations should be ripe for the
truth & he expressed himself in good language & he believes what he
says.(23)
    In 1875, David Whitmer held a similar view:
    So illiterate was Joseph at the time, said Mr. Whitmer, that he
didn't even know that Jerusalem was a walled city and he was utterly
unable to pronounce many of the names which the magic power of the Urim
and Thummim revealed, and therefore spelled them out in syllables and the
more erudite scribe put them together. (24)
    February 1828: Martin Harris arrived in Harmony as Joseph and
Martin had planned. Martin then left for Palmyra, Utica, Albany, New York
City and Philadelphia, visiting with Professor Dr. Samuel Latham Mitchill
(the head of Rutgers Medical School, who happened to be in New York) and
with Professor Charles Anthon at Columbia College and others concerning
the characters copied from some part  of the unsealed plates of Mormon,
perhaps even calling upon Lt. Governor Luther Brandish for
consultation.(25) Joseph wrote in 1832 that the Lord told Joseph to speak
unto Martin that he should go to New York City "with some of the
characters so we proceeded to coppy some of them . . . ." (26) Martin
took with him the transcript of the characters and a translation.(27)
That Philadephia was possibly among the "Eastern Cittys" mentioned by
Joseph is contained in Joseph Knight Sr.'s recollection that Emma and
Joseph drew off some of the characters exactly like the ancient and sent
Harris to Albany, Philadelphia, and New York City to get them
translated.(28)
    12 April 1828: Martin Harris returned from New York to Joseph's
home in Harmony and consulted with Joseph.(29) Harris then returned to
his farm in Palmyra township where he arranged his affairs for an
extended absence. Afterward he and his wife Lucy returned to Pennsylvania
where Martin joined Joseph as his scribe for the translation of the
plates of the Book of Mormon beginning with the Book of Lehi.(30) Lucy
Harris wanted to see the plates:
    As soon as she [Lucy Harris] arrived there, she informed him
[Joseph] that her object in coming was to see the plates, and that she
would never leave until she had accomplished it. Accordingly, without
delay, she commenced ransacking every nook and corner about the
house--chests, trunks, cupboards, & c; consequently, Joseph was under the
necessity of removing both the breast-plate and the Record from the
house, and secreting them elsewhere. Not finding them in the house she
concluded that Joseph Had buried them, and the next day she commenced
searching out of doors, which she continued to do until two o'clock P.M.
    The woman was so perplexed and disappointed in all her
undertakings, that she left the house and took her lodgings during her
stay in Pennsylvania with a near neighbor.(31)
    Isaac Hale also wrote of this time: "About this time, Martin
Harris made his appearance upon the stage; and Smith began to interpret
the characters or hieroglyphics which he said were engraven upon the
plates, while Harris wrote down the interpretation. It was said that
Harris wrote down one hundred sixteen pages."(32) Although usually in the
house, apparently the plates were placed in a box and sometimes secreted
in the woods or "in the Mountain" (according to Joseph Knight), or
elsewhere, when not being employed.(33)
    12 April-14 June, 1828: The book of Lehi was translated.
According to Martin Harris's account, "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."(34) Harris
tested Joseph with the seer stone by replacing the stone with one of a
similar shape and color, but Joseph immediately apprehended the
difference, thus satisfying Martin.(35)
    15 June 1828: Joseph and Emma's first son, Alvin (Alva?), was
born and died shortly thereafter.(36)
    Late June 1828, or Early July: The 116 pages of the Book of Lehi
were borrowed from Joseph by Martin Harris who took them to Palmyra to
show them to his wife and family and they ware lost. Lucy Smith and
others suspected that Martin Harris' wife Lucy stole the 116 pages.(37)
    1 July 1828: Joseph remained with Emma for two weeks after the
death of their child.(38) He then left for his father's farm in
Manchester, New York, and asked Martin to come to his father's house to
tell him what happened to the 116 pages. The 116 pages were lost. The
interpreters and the plates were then taken from Joseph by an angel.(39)
    July 1828: Joseph returned to Harmony and stayed "for nearly two
months."(40) There the spectacles were returned to him long enough to
receive a revelation from the Lord chastizing him for allowing "the
counsel of thy director to be trampled upon," and assuring him that,
"nevertheless, my work shall go forth." D&C 3:15, 16.(41) The spectacles
may have been taken at some earlier time also, according to interviews
with David Whitmer.(42) Portions of D&C 10 may have been received around
this time, although it took its final form essentially in 1829, as
discussed at 15 May - 25 May 1829 below.
    22 September 1828: It was promised that Moroni would return the
plates to Joseph on this familiar date.(43)
    1828-1829 in general: A February 1879 interview with Emma Smith
discloses the following account of the translation during this time
period:
Q. Who were scribes for father when translating the Book of Mormon? A.
Myself [Emma Smith], Oliver Cowdery, Martin Harris, and my brother Reuben
Hale.
Q. Was Alva Hale one?
A. I think not. He may have written some; but if he did, I do not
remember it . . . .
Q. What is the truth of Mormonism?
A. I know Mormonism to be the truth; and believe the church to have been
established by divine direction. I have complete faith in it. In writing
for your father I frequently wrote day after day, often sitting at the
table close by him, he sitting with his face buried in his hat, with the
stone in it, and dictating hour after hour with nothing between us.
Q. Had he not a book or manuscript from which he read, or dictated to
you?
A. He had neither manuscript or book to read from.
Q. Could he not have had, and you not know it?
A. If he had anything of the kind he could not have concealed it from me.
Q. Are you sure that he had the plates at the time you were writing for
him?
A. The plates often lay on the table without any attempt at concealment,
wrapped in a small linen table cloth, which I had given him to fold them
in. I once felt of the plates, as they thus lay on the table, tracing
their outline and shape. They seemed to be pliable like thick paper, and
would rustle with a metallic sound when the edges were moved by the
thumb, as one does sometimes thumb the edges of a book.
Q. Where did father and Oliver Cowdery write?
A. Oliver Cowdery and your father wrote in the room where I was at work.
Q. Could not father have dictated the Book of Mormon to you,. Oliver
Cowdery and the others who wrote for him, after having first written it,
or having first read it out of some book?
A. Joseph Smith [and for the first time she used his name direct, having
usually used the words, "your father," or "my husband"] could neither
write nor dictate a coherent and well- worded letter; let alone dictating
a book like the Book of Mormon. And, though I was an active participant
in the scenes that transpired, it is marvelous to me, "a marvel and a
wonder," as much so as to any one else.(44)
    A generally reliable non-Mormon journalist states that "the
little low chamber in Smith's house was used as a translating-room,"
naming the scribes as Martin Harris, Oliver Cowdery and Reuben Hale.(45)
    Winter 1828: Joseph and Emma visited Joseph Knight: "He and his
wife came to see me [Joseph Knight] the first of the winter 1828 and told
me his case". (46) Probably during this season, David Whitmer made a
business trip to Palmyra, where he met Oliver Cowdery for the first time
and learned of Joseph and the golden plates.(47)
    February 1829: Joseph's parents came from New York and visited
him in Harmony.(48) Joseph received D&C 4 for his father. Joseph Sr. and
Lucy return to Palmyra. Oliver, who is boarding with Joseph Sr. and Lucy
at this time, "importunes Mr. Smith" for information concerning the
plates and after "a considerable length of time" succeeds in receiving
information.(49) About this time, Joseph Smith wrote in 1832, "[the] Lord
appeared unto a young man by the name of Oliver Cowdry and shewed unto
him the plates in a vision and also the truth of the work and what the
Lord was about to do through me his unworthy servant therefore he was
desirous to come and write for me and translate."(50)
    March 1829: A few pages were translated. Apparently Emma acted as
scribe.(51) During this month, Martin Harris visited Joseph from Palmyra,
"seemingly for the prime purpose of being permitted to see the plates . .
. . According to other testimonies, Martin had not seen the plates during
the time he was writing for the Prophet, and he wanted to know of their
existence." (52) This visit was the catalyst for D&C 5. Joseph was told
"to translate a few more pages" and then to "stop for a season." D&C
5:30.
    5 April 1829: Oliver Cowdery arrived in Harmony to assist Joseph
with the translation of the Book of Mormon.(53) Oliver was given
assurances that "the words or the work which thou hast been writing is
true." D&C 6:17 (1833 ed.). Joseph and Oliver probably started writing at
or shortly after Mosiah 1.(54) Oliver and Joseph met for the first time
in person on 5 April 1829. Joseph Knight reports this event: "Next Spring
Oliver Cowdry a young man from palmyra Came to see old Mr Smith, Josephs
father, about this work and he sent him Down to pensylveny to see Joseph
and satisfy him self. So he Came Down and was soon Convinced of the truth
of the work."(55) A few paragraphs later, Knight expressly places this
event in "the spring of 1829."(56) Lucy Smith's published reminiscences
indicate that Oliver had only second-hand information about Joseph before
April 1829, stating that after Oliver "had been in the school but a short
time, . . he began to hear from all quarters concerning the plates, and
as soon began to importune Mr. Smith upon the subject, but for a
considerable length of time did not succeed in eliciting any
information."(57) David Whitmer, who was first to hear of Joseph Jr.
among the Whitmers, recalled speaking with Oliver about the matter in
1828.(58) Oliver was then a teacher in Palmyra, and boarded with the
Joseph Smith Sr. family for a time until the school term ended in March
1829.(59) During this time, Joseph Jr. was in Harmony.
    Oliver explicitly dates his first meeting with Joseph Smith Jr.
as April 5, 1829: "Near the time of the setting of the Sun, Sabbath
evening, April 5th, 1829, my natural eyes, for the first time beheld this
brother."(60) On the same page printed in 1834, Oliver said he had
endured many "fateagues and privations . . . for the gospel's sake, since
1828, with this brother." Apparently Oliver had begun suffering criticism
as early as 1828 for his interest in Joseph and the plates. In 1835 he
said he had known Joseph intimately for "almost seven years."(61) From
1829 to 1835 is six years; it thus appears that Oliver counted his
knowledge of Joseph Smith beginning with his initial inquiries and
vision. Clear evidence thus supports the 5 April 1829 date for the first
meeting of Oliver Cowdery and Joseph Smith.
    6 April 1829: Oliver recorded: "On Monday the 6th, I assisted
[Joseph] in arranging some business of a temporal nature."(62)
7 April 1829: Oliver began writing as scribe to Joseph Smith, as he
remained for the greater part of the translation. Oliver later
remembered, "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 . . . the Book of Mormon."(63)
Sometime during April, 1829, D&C 6, 7, 8 and 9 were received.
    About 10 May 1829: Around this time, Joseph and Oliver ran out of
provisions. They went to Colesville (Coleville) to see if Joseph Knight
would help them with some provisions, but he was in Cattskill.(64) An
account attributed to Joseph Smith might relate to this same trip to
Colesville, although an occasion in 1830 is equally possible (except for
the July 1830 trial in Coleville in 1830 added 1997):
    When I first commenced this work, and had got two or three
individuals to believe, I went about thirty miles with Oliver Cowdery, to
see them. We had only one horse between us. When we arrived, a mob of
about one hundred men came upon us before we had time to eat, and chased
us all night; and we arrived back again [in Harmony] a little after
daylight, having traveled about sixty miles in all, and without food.
(65)
    Joseph and Oliver returned to Harmony and looked to see "if they
Could find a place to work for provisions, But found none. They returned
home and found me [Joseph Knight] there with provisions, and they ware
glad for they ware out."(66) Joseph Knight brought writing paper
(foolscap) and other provisions for the translation and visited "several
times" during May, travelling the distance of at least 30 miles each way
(from his farm in Broome County).(67)
    10-15 May 1829: The work progressed steadily until Joseph and
Oliver reached the account of the ministry of the resurrected Christ to
the inhabitants of ancient America in 3 Nephi. "After writing the account
given of the Savior's ministry to the remnant of the seed of Jacob, upon
this continent," (68) The question arose in the minds of the Prophet and
his scribe concerning the mode and authority of baptism.
    15 May 1829: The Aaronic Priesthood was restored. Oliver and
Joseph baptized each other as commanded by God.(69) See D&C 13.
    A document entitled "Articles of the Church of Christ" may have
been written around this time or later in 1829. (70)
    15 May-25 May 1829: Apparently after the completion of 3 Nephi,
the final form of D&C 10 (particularly 10:38-70) was essentially
dictated.(71) D&C 10:41 appears to instruct Joseph to translate the Small
Plates of Nephi at a time when he had already translated the account of
the reign of King Benjamin: "You shall translate the engravings which are
on the plates of Nephi, down even till you come to the reign of king
Benjamin, or until you come to that which you have translated." This
would bring him to the portion he still "retained" from his translation
of the first pages of the book of Mosiah which he had not given to Martin
(10:41).(72)
    25 May 1829: Samuel Smith was baptized,(73) having possibly
arrived in Harmony with Oliver Cowdery in April.(74) The translation
continued after Samuel's baptism.(75) Hyrum visited a few days later.(76)
D&C 11 was then received; D&C 11:19 told Hyrum to be patient: "You may
assist in bringing to light those things of which has been spoken--yea
the translation of my work."
    15 May-31 May 1829: During this time, Joseph and Oliver may have
gone to Colesville again.(77) This may have been the time when the
Melchizedek priesthood was restored as Joseph and Oliver were returning
from Colesville, but the dating of that event is  uncertain.(78) It would
take about a day to travel from Harmony to Colesville.
    1-4 June 1829: Joseph, Emma (?), and Oliver moved with David
Whitmer from Harmony to Fayette, Seneca County, New York, to the home of
Peter Whitmer. The journey from Harmony to Fayette (98 miles direct)
would have taken about four days.(79)
    5 June-end of June 1829: The translation of the Book of Mormon
was finished in the upstairs room of Peter Whitmer's home. Some of the
Whitmers helped as scribes: "They continued so, boarded and lodged us
according to arrangements; and John Whitmer, in particular, assisted us
very much in writing during the remainder of the work." (80) Oliver B.
Huntington records in his journal a conversation with Sarah (Sally)
Heller Conrad who may have been a cousin of the Whitmers and who was at
the Whitmer home during the translation:
    I conversed with one old lady 88 years old who lived with David
Whitmer when Joseph Smith and Oliver Cowdery were translating the Book of
Mormon in the upper room of the house, and she, only a girl, saw them
come down from [the] translating room several times when they looked so
exceedingly white and strange that she inquired of Mrs. Whitmer the cause
of their unusual appearance, but Mr[s]. Whitmer was unwilling to tell the
hired girl, the true cause as it was a sacred holy event connected with a
holy sacred work which was opposed and persecuted by nearly every one who
heard of it. The girl felt so strange and unusual appearance, she finally
told Mrs. Whitmer that she would not stay with her until she knew the
cause of the strange looks of these men. Sister Whitmer then told her
what the men were doing in the room above and that the power of God was
so great in the room that they could hardly endure it; at times angels
were in the room in their glory which nearly consumed them. This
Satisfied the girl and opened the way to embrace the gospel. (81)

An affidavit of Elizabeth Anne Whitmer Cowdery Johnson also pertains to
this period:

Richmond, Ray Co., Mo. Feb 15th. 1870

    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 -in- his face in his hat, so as to
exclude the light, and then [___i____ to his scribe the words (he said)
as they appeared before him.]  (82)

    Concerning the translation in Fayette, David Whitmer reported the
following event:
    One morning when he was getting ready to continue the
translation, something went wrong about the house and he was put out
about it. Something that Emma, his wife had done. Oliver and I went
upstairs and Joseph came up soon after to continue the translation but he
could not do anything. He could not translate a single syllable. He went
downstairs, out into the orchard, and made supplication to the Lord; was
gone about an hour--came back to the house, and asked Emma's forgiveness
and then came upstairs where we were and then the translation went on all
right. He could do nothing save he was humble and faithful. (83)

    11 June 1829: Before this date, Joseph and Oliver had translated
all the Plates of Mormon and the Title Page inscribed by Moroni. On this
day, the copyright for the Book of Mormon was secured at the office of
the Federal District Court Clerk, Richard R. Lansing. The application
contains the Title Page of the forthcoming book. (84)
    5-14 June 1829: D&C 14, 15, 16 (revelations for David Whitmer,
John Whitmer and Peter Whitmer) were received around this time; D&C 18
was then also received by Joseph Smith, Oliver Cowdery and David
Whitmer.(85)
    14 June 1829: Oliver wrote a letter to Hyrum from Fayette,
stating, among other things: "Remember the worth of souls is great in the
sight of God" (cf. D&C 18:10); "behold the Lord your god . . . suffered
the pains of all men that all men might repent and come unto him . . . .
behold he commandeth all men . . . every where to repent" (cf. 2 Nephi
9:21-23); "that there they may be willing to take upon them the name of
Christ for that is the name by which they shall be called at the Last day
and if we know not the name by which we are called I fear . . ." (cf.
Mos. 5:9-10), and instructing Hyrum to baptize all men and women, and
children over the age of accountability (cf. Moro. 8).(86)
    Mid-June 1829: The translation continued. John Whitmer "assisted
us very much in writing during the remainder of the work," and previous
to that David Whitmer "had offered his services when convenient." (87)
Hyrum Smith, David Whitmer and Peter Whitmer Jr. were baptized sometime
in the middle of June 1829 in Seneca Lake, Fayette township, Seneca
County, New York.(88) Meetings were also held:
    We met with many from time to time who were willing to hear us,
and who desired to find out the truth as it is in Christ Jesus, and
apparently willing to obey the Gospel, when once fairly convinced and
satisfied in their own minds; and in the same month of June, my brother
Hyrum Smith, David Whitmer and Peter Whitmer, Jun., were baptized in
Seneca lake, the two former by myself [Joseph Smith] the latter by Oliver
Cowdery. From this time forth many became believers, and some were
baptized whilst we continued to instruct and persuade as many as applied
for information.(89)
    Around 20 June 1829: In Fayette, the Three Witnesses were shown
the plates (D&C 17:1-4). It appears that this manifestation was prompted
by the translation of 2 Nephi 27:12,(90) which reads, "the eyes of none
shall behold it save it be that three witnesses shall behold it, by the
power of God, besides him to whom the book shall be delivered; and they
shall testify to the truth of the book and the things therein." A few
days later in Manchester, New York, the Eight Witnesses were shown the
plates.
    26 June 1829: The Wayne Sentinel published the Book of Mormon
Title Page, perhaps obtaining the text from the federal copyright
application. Probably around this time, Martin Harris approached E. B.
Grandin to see if he would publish the book, but Grandin declined,
considering it financially a "losing speculation."(91)
    1 July 1829: The translation was completed. David Whitmer later
stated "that the translation at my father's house occupied about one
month, that is from June 1 to July 1, 1829."(92)
    July 1829: Thurlow Weed, owner-editor of the Rochester Telegraph,
was approached twice, but he likewise declined to print the book.(93)
    Sometime during July, 1829, the Printer's Manuscript of the Book
of Mormon was begun by Oliver Cowdery.
    25 August 1829: Martin Harris mortgaged his farm.(94) Around this
same time the contract with Grandin for the printing of the Book of
Mormon was possibly signed.(95) It was agreed that 5000 copies would be
printed, which was an unusually large press run for that day.(96) Martin
Harris agreed to pay the sum of $3,000 to Egbert G. Grandin within
eighteen months. If Harris defaulted, his land was to be sold at public
auction to satisfy the demand.(97) Typesetting commenced "in August."(98)
    Fall 1829: The original typesetter was John H. Gilbert and proofs
were printed by J. H. Bortles until December. Grandin then hired Thomas
McAuley, a journeyman pressman. McAuley and Bortles did the balance of
the press work until March 1830.(99) Martin Harris, Hyrum Smith and
Oliver Cowdery were frequent visitors to Grandin's office during the
printing; Joseph apparently soon returning to Harmony came only once for
a short visit to Grandin's office.(100) Manuscript pages were hand
delivered and retrieved frequently. Oliver held and looked over the
manuscript when most of the proofs were read.(101)
    6 November 1829: Oliver wrote a letter to Joseph in Harmony: "The
printing goes rather slow yet as the type founder has been sick but we
expect that the type will be in and Mr. Grandin still thinks he will
finish printing by the first of febuary [sic]." In a postscript Cowdery
noted his progress in preparing the Printer Manuscript: "P.S. I have just
got to Alma commandment to his son in copying the manuscrip," that is, to
Alma 36.(102)
    January 1830: Abner Cole (alias Obediah Dogberry), in his Palmyra
Reflector, Jan. 2, 13 and 22, printed several extracts of the Book of
Mormon from sheets he pilfered at Grandin's printing office (where his
own newspaper was printed).(103) This made it necessary for Joseph to
return to Palmyra from Harmony and to assert his copyright privileges in
order to stop this unauthorized publication of sections of the Book of
Mormon.(104) During that winter,(105) Joseph apparently sent Oliver
Cowdery and Hiram Page to Kingston, Ontario, Canada, to try to sell the
Book of Mormon copyright.(106)
    16 January 1830: Joseph Smith Sr. entered into an agreement with
Martin Harris which reads:
    I hereby agree that Martin Harris shall have an equal privilege
with me and my friends of selling the Book of Mormon of the Edition now
printing by Egbert B. Grandin until enough of them shall be sold to pay
for the printing of the same or until such times as the said Grandin
shall be paid for the printing the aforesaid Books or copies.
Manchester January the 16th 1830 /s/ Joseph Smith Sr.
Witness /s/ Oliver H.P. Cowdery. (107)
    12 February 1830: Lucius Fenn of Covert, Seneca County, N.Y.,
wrote to Birdseye Bronson in Winchester, Connecticut, that the
publication of the Book of Mormon was widely awaited; it was expected to
tell when "the Millenniam day . . . is a goeing to take place."
    26 March 1830: The printing and binding were finished and the
book was offered for sale to the public on March 26, 1830.(108) After
printing the complete title page of the Book of Mormon, the newspaper
notice continued: "The above work containing 600 pages of large
duo-decimos is now for sale, wholesale and retail, at the Palmyra Book
Store by Howard & Grandin." Prices at Grandin's Bookstore seem to have
ranged from $1.25 to $1.75 per book.(109)
    6 April 1830: Church of Christ organized.









Ciao Perry     <[e-mail]>    http://pobox.com/~plporter


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