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< Joseph Smith | Seer stones
"Book of Mormon Translation," Gospel Topics on LDS.org (2013):
Joseph Smith and his scribes wrote of two instruments used in translating the Book of Mormon. According to witnesses of the translation, when Joseph looked into the instruments, the words of scripture appeared in English. One instrument, called in the Book of Mormon the “interpreters,” is better known to Latter-day Saints today as the “Urim and Thummim.” ....
The other instrument, which Joseph Smith discovered in the ground years before he retrieved the gold plates, was a small oval stone, or “seer stone.” As a young man during the 1820s, Joseph Smith, like others in his day, used a seer stone to look for lost objects and buried treasure. As Joseph grew to understand his prophetic calling, he learned that he could use this stone for the higher purpose of translating scripture.[1]
Joseph was given a set of Nephite interpreters along with the gold plates from which the Book of Mormon was produced. In addition, Joseph already possessed and utilized several seer stones. Although Joseph began translating the Book of Mormon using the Nephite interpreters, he later switched to using one of his seer stones to complete the translation. Critics (typically those who reject Mormonism but still believe in God) reject the idea that God would approve the use of an instrument for translation that had previously been used for "money digging."
The conclusion that Joseph used a "magical" or "occult" stone to assist in the translation of the Book of Mormon is entirely dependent upon one's own preconception that the use of such an instrument would not be acceptable by God. Believers, on the other hand, ought not to take issue with a distinction between one set of seer stones versus another. As Brant Gardner notes: "Regardless of the perspective from which we tell the story, the essential fact of the translation is unchanged. How was the Book of Mormon translated? As Joseph continually insisted, the only real answer, from any perspective, is that it was translated by the gift and power of God." [2]
"Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding."
Brant Gardner notes that Joseph filled the role of "village seer," and that the invitation of village seers to assist local treasure diggers was actually an English tradition. According to Keith Thomas,
There was not necessarily anything magical about the search for treasure as such, but in practice the assistance of a conjurer or wizard was very frequently invoked. This was partly because it was thought that special divining tools might help, such as the 'Mosaical Rods' for which many contemporary formulae survive.[3]
Gardner continues by confirming that "[w]hat the modern world tends to know about the village seers is the result of only one of the ways in which their talents were put to use. Since they could see that which was hidden, local seers became involved in the mania of digging for lost treasure."[4] Add to this the statements regarding Joseph's money digging activities mentioned in the Hurlbut affidavits, and it is easy to see why critics wish to make an issue regarding Joseph's utilization of the his "treasure seeking" seer stone to assist in the translation of the Book of Mormon.
For a detailed response, see: Joseph Smith and "money digging" and The Hurlbut affidavits
Even Joseph himself noted that he was sought out by Josiah Stowell ("Stoal") to use the stone to find hidden valuables. (JS-H 1:55-56) Stowell "came for Joseph on account of having heard that he possessed certain keys by which he could discern things invisible to the natural eye."[5]
Stowell eventually joined the Church; some of his family and community religious leaders[6], however, brought charges against Joseph in court for events related to this treasure seeking effort. This led to what is commonly referred to as Joseph's 1826 Bainbridge "glasslooking trial." Although this proceeding was used to accuse Joseph of being a "disorderly person" and attempting to defraud Stowell, it should be noted that Stowell actually testified in Joseph's defense. The report of the result of this proceeding varies depending upon who is telling the story. Some say that Joseph was found "guilty," or "condemned." Others indicate that he was "discharged." Constable De Zeng indicated that the proceeding was "not a trial." A synthesis of all the evidence indicates a favorable outcome for Joseph Smith.[7]
Gardner concludes that "[t]he implication is that since Joseph used a peep stone, he must be seen in the same category as those who ran a scam with one. Clearly the 1826 court appearance tells us that some contemporaries considered him in that category....However, the fact that the communities would be willing to follow the confidence scheme simply tells us that there was an existing belief system in which seer stones were considered effective and acceptable."[8] More recent critics, notably Dan Vogel, have suggested that Joseph belongs in the category of a pious fraud,[9] a model that others have found incoherent and inadequate[10] to explain Joseph's successes and failures as a village seer (and later prophet) and his tendency to polarize acquaintances into believers or debunkers.
For a detailed response, see: Joseph's 1826 glasslooking trial
Joseph used his white seer stone sometimes "for convenience" during the translation of the 116 pages with Martin Harris; later witnesses reported him using his brown seer stone.[11]
The Nephite interpreters which were given to Joseph along with the plates consisted of two stones set in a bow, resembling a pair of "large spectacles." Martin Harris described the Nephite interpreters as being "about two inches in diameter, perfectly round, and about five-eighths of an inch thick at the centre.... They were joined by a round bar of diver, about three-eights of an inch in diameter, and about four inches long, which with the two stones, would make eight inches."[12]
The Nephite interpreters, therefore, were yet another set of seer stones. It is unsurprising that Joseph would be completely comfortable with these instruments, given his experience with the use of seer stones up to that time.
Latter-day Saints associate the term "Urim and Thummim" with these interpreters. Gardner notes,
We all know that Joseph used the Urim and Thummim to translate the Book of Mormon—except he didn't. The Book of Mormon mentions interpreters, but not the Urim and Thummim. It was the Book of Mormon interpreters which were given to Joseph with the plates. When Moroni took back the interpreters after the loss of the 116 manuscript pages, Joseph completed the translation with one of his seer stones. Until after the translation of the Book of Mormon, the Urim and Thummim belonged to the Bible and the Bible only. [51] The Urim and Thummim became part of the story when it was presented within and to the Great Tradition. Eventually, even Joseph Smith used Urim and Thummim indiscriminately as labels generically representing either the Book of Mormon interpreters or the seer stone used during translation. [52] [13]
After the loss of the 116 pages, contemporary accounts are very clear that Joseph continued the translation using his seer stone. In later years, the term "Urim and Thummim" was retroactively applied to both the Nephite interpreters and to Joseph's seer stone. Thus the use of "Urim and Thummim" tends to obscure the fact that two different instruments were employed.
For a detailed response, see: Chronology of statements regarding translation methods used for the Book of Mormon
Joseph's seer stone may even have played a role in the location of the plates and the Nephite interpreters themselves. There is considerable evidence that the location of the plates and Nephite interpreters were revealed to Joseph via his second, white seer stone. In 1859, Martin Harris recalled that "Joseph had a stone which was dug from the well of Mason Chase...It was by means of this stone he first discovered the plates."[14]
Some critics have sought to create a contradiction here, since Joseph's history reported that Moroni revealed the plates to him (JS-H 1꞉34-35,42). This is an example of a false dichotomy: Moroni could easily have told Joseph about the plates and interpreters. The vision to Joseph may well have then come through the seer stone, as some of the sections of the Doctrine and Covenants (e.g., Section X) would later be revealed. One account from Henry Harris in Eber D. Howe's anti-Mormon book Mormonism Unvailed matches this theory well:
I had a conversation with [Joseph], and asked him where he found them [the plates] and how he come to know where they were. he said he had a revelation from God that told him they were hid in a certain hill and he looked in his [seer] stone and saw them in the place of deposit.[15]
Two pictures:The manner of translation was as wonderful as the discovery. By putting his finger on one of the characters and imploring divine aid, then looking through the Urim and Thummim, he would see the import written in plain English on a screen placed before him. After delivering this to his emanuensi,[sic] he would again proceed in the same manner and obtain the meaning of the next character, and so on till he came to the part of the plates which were sealed up.
Truman Coe, Presbyterian Minister living among the Saints in Kirtland, 1836I 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.
Elizabeth Ann Whitmer Cowdery, Oliver Cowdery’s wife, 1870These two descriptions of Joseph Smith translating the golden plates paint radically different pictures of the same event. It easy to accept the finger-on-the-plates translation, but the rock-in-the-hat feels completely foreign. Nevertheless, it is a much better attested description of the process than the first.
Why do we have both of these pictures if the second better fits the majority of descriptions? To answer that question, there are two stories that must be told: first–why would anyone think of translating with a rock in a hat?–and second–why we are so surprised at that?
To see citations to the critical sources for these claims, click here
Notes
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