20-29_Bradley_translation:a_chandler_kafka 12/2/2010 11:23 PM Page 20 SUNSTONE Mapping Mormon Issues WRITTEN BY THE FINGER OF GOD? CLAIMS AND CONTROVERSIES OF BOOK OF MORMON TRANSLATION PART I: HISTORY By Don Bradley HE ACCURACY OF THE BOOK OF MORMON’S translation word for word? rendering into English was so important for Part I of this article lays the groundwork for discussing T Mormonism’s founding claims that—like the divine these questions by offering a brief overview of how the trans- Sonship of Jesus in the biblical narratives of the Baptism and lation was described by its witnesses and Smith’s contempo- the Transfiguration—it needed to be declared from heaven raries. What do these sources assert about the translation (Matthew 3:13–17; 17:1–5; D&C 5:11–13).1 In June 1829, process and the instruments Smith employed? The article will the Three Witnesses to the Book of Mormon saw the golden then trace the controversy that has arisen more recently over plates in vision and heard the voice of God declare: “These the method of translation and assess the evidence for com- plates have been revealed by the power of God, and they have peting claims. Part II, which will appear in the next issue of been translated by the power of God. The translation of them SUNSTONE, will explore the theological dimensions and impli- which you have seen is correct.”2 cations of the translation question. What cultural factors have Yet despite the divine declaration that the translation was made the translation question so urgent for many Mormons? “correct,” even a number of the Book of Mormon’s staunchest What significance does the process used to translate the Book defenders assert that the English translation is sometimes of Mormon have for living Latter-day Saint faith? over-literal, ungrammatical, and inaccurate.3 These difficul- ties have brought into question how the Book of Mormon THE BASICS OF THE TRANSLATION was translated. Were the words of the Book of Mormon, er- rors and all, delivered verbatim to Joseph Smith as was widely ARLY MORMON ACCOUNTS consistently affirm believed in the early Church and often still today? If so, how that Joseph Smith obtained the plates on which the does one explain the textual errors or his later revisions? Are E Book of Mormon was written, along with other sa- the Book of Mormon’s difficulties better explained by re- cred relics, on 22 September 1827. The plates reportedly garding Joseph Smith as an interpreter instead of a tran- “had the appearance of gold,” with characters engraved on scriber? If so, what should one make of the significant eye- them—the grooves filled with what one account describes as witness testimony suggesting that Smith received the “a black, hard stain.”4 Smith began translating the Book of Mormon between DON BRADLEY ([email protected]) is a December 1827 and April 1828 at his home in Harmony, writer, editor, and researcher specializing in Joseph Pennsylvania, and finished in late June 1829 at the home of Smith and the emergence of LDS scripture. Don has a Peter Whitmer, Sr. in Fayette, New York. At both locations, B.A. from BYU in history and is pursuing an M.A. at the work of translation was done in the “chamber” or up- Utah State. He has published in SUNSTONE and The stairs room of the house. Smith and his scribe would open a Persistence of Polygamy: Joseph Smith and the Origins of translation session with prayer, but if Smith found himself Mormon Polygamy. He is writing a book on the lost 116 pages unable to proceed, he would go outside to pray in solitude of the Book of Mormon. until he felt ready.5 PAGE 20 DECEMBER 2010 20-29_Bradley_translation:a_chandler_kafka 12/2/2010 11:23 PM Page 21 SUNSTONE What would happen next is a matter of controversy. Some dictated snippet of text and then read it back to Smith, who, assert that the prophet always translated by looking into a apparently comparing it with the supernatural writing he scrying instrument that he found with the plates. The Book saw, would either pronounce the text “correct” or instruct of Mormon called this instrument “the interpreters.” From the scribe to modify it.12 Those who filled the scribal role in- the descriptions, the instrument consisted of two seer stones clude Joseph’s wife Emma Hale Smith, her brothers Alva and bound together by a curved rim, like the lenses of “old-fash- Reuben Hale, Joseph’s brother Samuel Harrison Smith, ioned spectacles.” The stones were held in front of the eyes Martin Harris, Oliver Cowdery, and one or more sons of by a rod attached to a “breastplate” worn by the user.6 The Peter Whitmer, Sr.13 instrument was understood to be equivalent to the biblical Urim and Thummim, and early Mormons came to refer to it THE MEANS OF TRANSLATION by that name; the term “Urim and Thummim” is also em- ployed for the interpreters in D&C 17:1.7 (The term “Urim ESEARCHERS OF MORMON history have over- and Thummim” will hereafter be used interchangeably with whelmingly agreed that Joseph Smith employed one “interpreters” and “spectacles.”) Joseph reportedly used the R or more instruments of translation in the process interpreters only when separated from his scribe by a veil. but, as noted, have disagreed over the identity of the instru- However, another view holds that Joseph used the inter- ments. “Official” accounts of the translation process, such as preters (and perhaps also a those provided by Joseph seer stone) to translate only Smith and Oliver Cowdery the first 116 pages of the in their narratives written Book of Mormon. After for the public, say simply these pages were stolen an that Smith translated the angel reportedly took back book “by the interpreters” the interpreters and Smith or “by the Urim and used a brown seer stone to Thummim.”14 But some continue the translation.8 A accounts by Smith’s scribes number of early accounts or by other witnesses to the report that he placed the process state explicitly that stone in his white stovepipe he translated the book, or hat, then set the hat on the some portion of it, via the desk, table, or floor and stone in his hat. peered within.9 But A further complexity is whether Smith is under- introduced by revelations stood to have used the to Joseph Smith suggesting Urim and Thummim only that Oliver Cowdery also or to have employed the translated or attempted to seer stones as well, the var- translate a portion of the ious accounts concur that book without either instru- he used a seeing instru- ment (D&C 6, 8, 9). ment. This consistency tends to confirm William James’ ob- Despite these complications, the testimony that Joseph servation that in early Mormonism, and particularly in the translated with a seer stone as well as with the interpreters is case of Joseph Smith, “the inspiration seems to have been overwhelming. Newspaper accounts from as early as the predominantly sensorial.”10 spring of 1830 have Joseph “reading” the translation by Another controversy surrounds what Joseph experienced “put[ting] his face into a hat” to look into his seer stone.15 when he looked into the scrying instrument. All witnesses More direct testimony was offered by members of Joseph who purport to describe his translation process have Smith Smith’s family, his scribes, those he selected as formal wit- seeing words to be dictated to the scribe. The most specific nesses to the Book of Mormon, and others close to the trans- translation accounts states that Smith would see, on “some- lation work. Members of Joseph’s extended family who ex- thing like parchment,” a “Reformed Egyptian” character from plicitly described him as using a seer stone to translate the plates and below it the English rendering. A single char- include his brother William16 and wife Emma,17 two of acter would render sometimes just a word or two in English Emma’s first cousins, and her father.18 Also reporting Smith’s and sometimes several words, with Joseph apparently dic- use of the seer stone were Martin Harris and David Whitmer, tating on average about twenty to thirty words at a time.11 two of the Three Witnesses who testified to hearing the These details do not, however, come from Smith’s accounts; voice of God validate the translation.19 Harris based his re- they are all secondhand. port on his experience as one of Smith’s scribes, and Whatever method Smith used to obtain the text, he next Whitmer on firsthand observation of the process. Willard Jeanet tdictated eat wood it to a nearby scribe. The scribe would record the Chase, the Smith family neighbor in whose well the stone DECEMBER 2010 PAGE 21 20-29_Bradley_translation:a_chandler_kafka 12/2/2010 11:23 PM Page 22 SUNSTONE was found, concurred, claiming his information from friendly accounts are emphatic that it was used. Joseph’s brother Hyrum.20 When using the seer stone, Smith did not directly consult But if Joseph Smith’s use of the seer stone for part of the the plates, which sometimes lay nearby concealed in a cloth translation is so clearly evidenced, why the accounts im- and at other times were hidden in a remote location, such as plying that the “Urim and Thummim” was used the woods. Rather, he would dictate from the stone in his throughout? hat. But when translating through the interpreters, Smith Two major factors have confused the issue.