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FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
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|H=Response to claims made in No Man Knows My History, "Chapter 20: In the Quiver of the Almighty" | |H=Response to claims made in No Man Knows My History, "Chapter 20: In the Quiver of the Almighty" | ||
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− | |L1= | + | |L1=Response to claim: 289 - Joseph permitted the construction of a brewery in Nauvoo and allowed it to be advertised |
+ | |L2=Response to claim: 289 - Joseph gave some of the brethren money to purchase additional whiskey in contradiction to the Word of Wisdom | ||
+ | |L3=Response to claim: 289 - Joseph was presented with a bottle of wine and he "drank it with relish" | ||
+ | |L4=Response to claim: 289 - Joseph told Robert Thompson that he should "get drunk and have a good spree" or that he would die | ||
+ | |L5=Response to claim: 290 - Joseph claimed to be able to translate a Greek psalter | ||
+ | |L6=Response to claim: 291 - Joseph claimed that he translated a portion of the Kinderhook plates | ||
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==Response to claim: 289 - Joseph permitted the construction of a brewery in Nauvoo and allowed it to be advertised== | ==Response to claim: 289 - Joseph permitted the construction of a brewery in Nauvoo and allowed it to be advertised== |
Claims made in "Chapter 19: Mysteries of the Kingdom" | A FAIR Analysis of: No Man Knows My History: The Life of Joseph Smith, a work by author: Fawn Brodie
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Claims made in "Chapter 21: If a Man Entice a Maid" |
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Joseph permitted the construction of a brewery in Nauvoo and allowed it to be advertised.
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The Word of Wisdom was enforced differently in the 19th century than today. Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are.
Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28:10,13 and others) and that revelation continues as circumstances change.
As one historian noted:
it appears clear that Joseph Smith never interpreted the [Word of Wisdom] revelation as demanding total abstinence, but stressed moderation and self-control....He had no objections to using tobacco for medicinal purposes. With regard to wine and "strong drink" possibly the most accurate index to the Prophet's position was expressed by Benjamin F. Johnson, who personally knew Joseph: "As a companion, socailly, he was highly endowed; was kind, generous, mirth loving, and a times even convivial. He was partial to a well supplied table and he did not always refuse the wine that maketh the heart glad."[1]
The text of the Word of Wisdom forbids "strong drink" (D&C 89꞉5,7), which some (including Joseph) seem to have interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" by some (D&C 89꞉17) and therefore acceptable under at least some circumstances (note that verse 17 specifically permits "barley...for mild drinks"). One historian notes that the degree of rigor with which early Saints observed the Word of Wisdom varied:
[23] While the Saints opposed the common use of tea [24] and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequently used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use....
[25] The journal of Joseph Smith reveals many instances where Joseph and other Church leaders drank wine and a tolerant attitude towards the consumption of this beverage is particularly noticeable....
[26] Despite the injunction contained in the revelation discouraging the drinking of wine, (except for sacramental purposes) the casual nature of the allusions to this beverage suggest that many Church Authorities did not consider moderate wine drinking in the same category as the use of strong drinks....
Evidence suggests that the drinking of tea, coffee, and liquor was [in the 1830s] in general violation of the principle [of the Word of Wisdom], though exceptions can be found. All of these items were used by the Saints for medicinal purposes. Moderate wine-drinking was evidently acceptable to most Church leaders....[27] In short, it would seem that adherence to the revelation to at least 1839 required Church members to be moderately temperate but certainly [did] not [require] total abstinence....[2]
Liquor in judicious amounts was used as a medicinal substance, and seen as a stimulant or restorative against fatigue. This is why Joseph "investigated the case"--he wished to know if the use had been acceptable or to excess. (In a similar way, a modern-day Church leader who heard that a member was using morphine might investigate to discover if such use is appropriate--e.g., under a doctor's supervision in proper prescribed amounts for a legitimate ailment--or whether they were abusing it to get "high".)
Here's what Joseph said,
The company moved on to Andover, where the Sheriff of Lee County requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whiskey that day in violation of the Word of Wisdom.
I called the brethren in and investigated the case, and was satisfied that no evil had been done, and gave them a couple of dollars, with directions to replenish the bottle to stimulate them in the fatigues of their sleepless journey.[3]
Critics of the Church who use this quote as evidence that Joseph disregarded the Word of Wisdom also do not inform readers that the complete prohibition on alcohol was a gradual matter, and so Joseph's judgment on the issue was possible (which explains why no one at the time was shocked or outraged by it). Later nineteenth century Mormons, such as Brigham Young, understood the matter in the same way, and also distinguished between the excessive and judicious use of spirits.
Abraham H. Cannon made an entry in his diary stating that Amasa Lyman saw Joseph Smith smoking the cigar immediately after delivering a sermon on the Word of Wisdom and that he immediately afterward "rode through the streets smoking a cigar" in order to try "the faith of the Saints."[4] At the time that Lyman made this accusation, he had already been excommunicated from the Church.
These sorts of things really call into question a lot of these kinds of stories - especially when they are published long after the events they claim to be portraying (and the cigar story is certainly that). By the time these stories develop, we have these cultural myths being created about Joseph Smith. And so when we have this story about the Amasa Lyman encounter that first shows up in Abraham Canon's journal in 1895, we ought to start with a degree of suspicion. The problem we have with stories like this is that Joseph really did on occasion do things to test the Saints. He liked to go down to the boats at Nauvoo dressed poorly so as to interact with the new converts coming in to Nauvoo and to see what their expectations were. He regularly acted in ways that some thought were inappropriate for a prophet. One of the more widely known stories in the later 19th century was this one, recorded by William Allred and published in 1892:
I was with him [Joseph Smith] in the troubles at DeWitt, Adam-ondi-ahman, and in Far West. I have played ball with him many times in Nauvoo. He was preaching once, and he said it tried some of the pious folks to see him play ball with the boys. He then related a story of a certain prophet who was sitting under the shade of a tree amusing himself in some way, when a hunter came along with his bow and arrow, and reproved him. The prophet asked him if he kept his bow strung up all the time. The hunter answered that he did not. The prophet asked why, and he said it would lose its elasticity if he did. The prophet said it was just so with his mind, he did not want it strung up all the time. Another time when I heard him preaching he said if he should tell the people all the Lord had revealed to him, some would seek his life. Even as good a man as old Father C—-, here on the stand, he added, (pointing back to him) would seek his life.[5]
There is this story, and it sounds like something we might expect, but it tends to have problems when we realize that this entire story is based on a much older story about the New Testament apostle John. Here is a version of that story, published by Fracis De Sales, in 1609:
It is necessary sometimes to relax our minds as well as our bodies by some kind of recreation. St. John the Evangelist, as Cassian relates, was one day found by a huntsman with a partridge on his hand, which he was caressing for his recreation. The huntsman asked how such a man as he could spend his time in so poor and mean an occupation? St. John replied: Why dost thou not carry thy bow always bent? For fear, answered the huntsman, that if it were always bent, it would loose its spring and become useless. Be not surprised, then, replied the apostle, that I should sometimes remit a little of the close application and attention of my spirit and enjoy a little recreation, that I may afterward employ myself more fervently in divine contemplation.[6]
Joseph Smith is reported as drinking tea on a few occasions. Does this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day.
The Word of Wisdom was enforced differently in the 19th century than today. It was not enforced as rigorously, or with the same requirements, in Joseph Smith's day. It was not the strict test of fellowships that it is for the modern member. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.
But, many of the events described are actually concerned about medical practice, not the social or recreational use of these substances. For example, one might be shocked to learn that President Kimball used morphine—however, the morphine was prescribed for cancer pain by a physician.
Joseph's use of tea may have been an exceptional event, worthy of note in his journal. Why would this be?
In consulting the journal entry, we read: "Saturday, March 11th Too cold last night as to freeze [p.332] water in the warmest rooms in the city. River filled with anchor ice. 8 1/2 o'clock in the office, Joseph said he had tea with his breakfast." [7]
In Joseph's day, some medical thinking held that "hot drinks" (such as tea and coffee) could heat the body and vital fluids. While this was usually regarded as a bad idea that would be dangerous to health:
I found, after maturely considering the subject, that all animal bodies are formed of the four elements, earth, air, fire, and water. Earth and water constitute the solids, and air and fire, or heat, are the cause of life and motion. That cold, or lessening the power of heat, is the cause of all disease; that to restore heat to its natural state, was the only way by which health could be produced;....a state of perfect health arises from a due balance or temperature of the four elements; but if it is by any means destroyed, the body is more or less disordered. And when this is the case, there is always an actual diminution or absence of the element of fire, or heat; and in proportion to this diminution or absence, the body is affected by its opposite, which is cold. And I found that all disorders which the human family were afflicted with, however various the symptoms, and different the names by which they are called, arise directly from obstructed perspiration, which is always caused by cold, or want of heat ....[8]
This entry is from the works of Samuel Thomson, a founder of what became known as "Thomsonian herbalism." There were several Latter-day Saint physicians who were Thomsonians, including (significantly) Willard Richards, who wrote the diary entry we are here considering. The emphasis on loss of heat and lack of stimulation is significant—for it clashed with another set of medical principles, the "orthodox" or "heroic" doctors who came to believe that acute disease was not caused by lack of heat, but by too much energy, heat, or vital force: hence their prescriptions for bleeding, purging, and the like: to lower the energy or "heat." [9] Thus, under normal circumstances an 'energizing', 'hot', or 'stimulating' drink would be inappropriate.
There might, however, be exceptions. Thomson described a local woman who acted as a healer, and his admiration for her skill and methods is clear:
There was an old lady by the name of Benton lived near us, who used to attend our family when there was any sickness. At that time there was no such thing as a Doctor known among us, there not being any within ten miles. The whole of her practice was with roots and herbs, applied to the patient, or given in hot drinks, to produce sweating; which always answered the purpose. [10]
Thus, in a time of extreme cold, a "hot drink" like tea could be seen as a medicinal or preventative treatment which would help maintain health, since it would prevent the loss of the vital heat upon which the body depended. As a Thomsonian physician, Willard Richards (who wrote Joseph's journal for him) would have known and preached this. An "orthodox physician" (wary of heat, and more apt to bleed or purge) would have vigorously disagreed. [11]
By analogy, a modern member would be in violation of the Word of Wisdom if he or she injected morphine as a "recreational" drug. But, if the same drug was administered for a medical reason, the member would not be at fault. (Indeed, we might find fault with someone for refusing a medical treatment to maintain their health or cure an illness.)
That Richards was not surprised or offended by Joseph's consumption of tea on a bitterly cold winter morning demonstrates that Joseph's action was not the scandal that some wish to portray it as.
As one historian observed in 1972:
While the Saints opposed the common use of tea and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequenlty used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use.[12]
Some critics of the Church hope their readers will be shocked by George A. Smith's admission that Emma Smith offered some new converts a glass of tea. But, why would George A. Smith admit to Joseph committing a grave sin, if such it was? His account provides us with the clues:
I know persons who apostatized because they supposed they had reasons; for instance, a certain family, after having travelled a long journey, arrived in Kirtland, and the prophet asked them to stop with him until they could find a place. Sister Emma, in the mean time, asked the old lady if she would have a cup of tea to refresh her after the fatigues of the journey, or a cup of coffee. This whole family apostatized because they were invited to take a cup of tea or coffee, after the Word of Wisdom was given. [13]
It is significant that George A. Smith says Emma made the offer "to refresh her after the fatigues of the journey." This is not merely a polite offer of something to drink—it is suggesting that the old woman may be particularly vulnerable to having her "vital heat" diminished by the rigors of a long journey exposed to the elements. Emma is probably making a health-related offer, not just offering a social beverage as we would today. Difficulties in assuring clean water supplies also make tea or coffee a sometimes wiser choice for health. Both coffee and tea are made from boiled water, which will kill bacteria. Even without boiling, the tannic acid in tea would kill the bacteria that caused such scourges as cholera, typhoid, and dysentery—all real risks on the American frontier. [14]
George A. Smith clearly intends his audience to see the converts' action as ridiculous—the Word of Wisdom did not forbid the maintenance of health.
Joseph Smith obtained some tobacco for a friend while in Carthage Jail prior to being martyred. Doesn't this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day. The tobacco was intended for medicinal purposes.
Willard Richards was a Thomsonian herbalist, a type of physician common in the first half of the nineteenth century in the United States. Thomson was the name of the founder of this school of practice, which differed from the practice of the "orthodox" medical doctors, who focused on balancing humors, purging, inducing diarrhea, and so forth.
An aspect of Thomsonian medicine was Thomson's enthusiasm for the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom--they were likely medicinal.
Willard Richards, who was in jail with Joseph, was a Thomsonian physician. This was a branch of pre-modern medical practice which required minimal schooling. Thomson's followers' believed strongly in the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Critics Gerald and Sandra Tanner (p. 33) make a great deal of Joseph asking for a "pipe and tobacco" for Willard Richards. However, when we understand the circumstances, this action makes sense, and it has nothing to do with the Word of Wisdom. In the first place, we must realize that Joseph and Willard were locked in Carthage Jail.
Joseph had sent Stephen Markham out, as previous text unquoted by the Tanners tells us: "'Brother Markham...go get the doctor [i.e., Richards] something to settle his stomach,' [said Joseph,] and Markham went out for medicine. When he got the remedies desired...[the] Carthage Greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet." So, Markham could not return, and none of the remedies he had obtained reached the jail. [15]
It is not clear which remedies Markham sought out—but he could not return. A Thomsonian like Richards would have probably seen tobacco as a medicinal drug, however—especially in a pinch when he could get nothing else. This would be particularly true if the tobacco was lobelia—it was the Thomsonian cure-all, literally.
The Tanners complain elsewhere about how in the History of the Church the words "pipe and some tobacco" were replaced by the word "medicine" (p. 471). But, this misses the point in a spectacular way—tobacco was considered a medicine at the time! Modern editors would not make this type of change to a historical text, but one can understand why rather than bother to explain about Thomsonian beliefs and medical practices, the editors of earlier times decided to simply "translate" the reason for the tobacco. The issue only becomes important, after all, when one is unfamiliar with early nineteenth century medicine.
There is further evidence that the tobacco was not seen as a problem by current or later leaders, since John Taylor's later account of the martyrdom in History of the Church mentions it very frankly and matter-of-factly:
Before the jailer came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.
The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailer went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down.[16]
Since neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom. Leaders would not include this information if it made Joseph look bad. This should be our first clue that something else is going on.[17] Some critics, however, have not sought to understand, but merely to condemn by trusting that their audience will not understand the fine points of early nineteenth century frontier medicine.
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Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come (Luke 22:18) which was reiterated in a revelation to Joseph Smith (D&C 27꞉5). Joseph prophesied that he would drink with Hyde there—but whether he would go to Palestine in this life was something about which he immediately expressed uncertainty.
Those who offer this criticism make three errors:
Joseph was not certain that he would see Palestine during this life. As can be seen below, Joseph (1) prophesied that he would drink wine with Hyde in the Holy Land; and then (2) expressed hope that he would go with the Twelve to the Holy Land, but was aware he might not live, and left the matter to God's will:
Elder Hyde told of the excellent white wine he drank in the east [Palestine]. Joseph prophesied in the name of the Lord that he would drink wine with him in that country. Joseph [said], "From the 6th day of April next, I go in for preparing with all present for a Mission through the United States and when we arrive {page 143} at Maine we will take ship for England and so on to all countries where we are a mind for to go." P[r]e[se]nt: H[yrum] Smith, B[righam] Young, H[eber] C. Kimball, Orson Hyde, Orson Pratt, John Taylor, W[ilford] Woodruff, Geo[rge] A. Smith, [and] W[illard] Richards.
[Joseph said,] "We must write for John E. Page. We must love the whole Quorum. We must send Kings and Queens to Nauvoo and we will do it. We must all start from this place. Let the 12 [Apostles] be called in on the {page 143} 6th of April and a notice be given for a special conference on the platform on [the] House of the Lord. We are sure to go as we live till spring. If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me."[18]
Once again, critics count on their audience thinking that the prophets have commanded the same degree of observance of the Word of Wisdom throughout Church history.
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"The Word of Wisdom: D&C 89," Revelations in Context on history.lds.org (11 June 2013):
Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture, especially when fermented beverages of all kinds were frequently used for medicinal purposes. The term "strong drink" certainly included distilled spirits like whiskey, which hereafter the Latter-day Saints generally shunned. They took a more moderate approach to milder alcoholic beverages like beer and "pure wine of the grape of the vine of your own make" (see D&C 89꞉6). For the next two generations, Latter-day Saint leaders taught the Word of Wisdom as a command from God, but they tolerated a variety of viewpoints on how strictly the commandment should be observed. This incubation period gave the Saints time to develop their own tradition of abstinence from habit-forming substances. By the early twentieth century, when scientific medicines were more widely available and temple attendance had become a more regular feature of Latter-day Saint worship, the Church was ready to accept a more exacting standard of observance that would eliminate problems like alcoholism from among the obedient. In 1921, the Lord inspired Church president Heber J. Grant to call on all Saints to live the Word of Wisdom to the letter by completely abstaining from all alcohol, coffee, tea, and tobacco. Today Church members are expected to live this higher standard.[19]
Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are. Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28꞉10-13 and others) and that revelation continues as circumstances change.
The text of the Word of Wisdom forbids "strong drink" (D&C 89:5, 7), which was initially interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" (D&C 89:17) and therefore acceptable (note that verse 17 specifically permits "barley...for mild drinks"). The complete prohibition of alcoholic drinks of any kind only became part of the Word of Wisdom following the temperance movement of the late 19th and early 20th centuries; Presidents Joseph F. Smith and Heber J. Grant supported the movement and Grant made complete abstention from alcohol in any form a requirement for a temple recommend in the early 1920s.
Consider also that drinking water in Joseph Smith's day (or during Biblical times) was a gamble because water purity was always questionable; a little alcohol in a beverage ensured that it was free of viruses and bacteria. The development of germ theory in the late 19th century lead to chemical treatments to ensure a safe supply of public drinking water. A strict ban of all alcohol in Joseph Smith's time would have been a death sentence for many Latter-day Saints—especially during the 1832–1833 cholera pandemic, which spread its disease by water.
The same sort of "ramping up" of requirements occurred with regard to tobacco, coffee and tea. While use of these items was often discouraged by Church leaders, enforcement was usually light and confined to people who were severe abusers. For example, Brigham Young made the following remarks in April 1870 General Conference:
On Sunday, after meeting, going through the gallery which had been occupied by those claiming, no doubt, to be gentlemen, and perhaps, brethren, you might have supposed that cattle had been standing around there and dropping their nuisances. Here and there were great quids of tobacco, and places a foot or two feet square smeared with tobacco juice. I wish the door-keepers, when, in the future, they observe any persons besmearing the seats and floor in this way to request them to leave the house; and, if they refuse and will not stop spitting about and besmearing their neighbors, just take them and lead them out carefully and kindly. It is an imposition for those claiming to be gentlemen to spit tobacco juice for ladies to draw their clothes through and besmear them, or to leave their dirt in the house. We request all addicted to this practice, to omit it while in this house. Elders of Israel, if you must chew tobacco, omit it while in meeting, and when you leave, you can take a double portion, if you wish to. [20]
The temple recommend requirement was in place by 1919. Prohibition wasn't repealed until 1933.
A 1919 letter, Instructions to mission presidents, date October 8, 1919 clearly shows the Word of Wisdom requirement being in place at that time:
Temple Recommends
Presidents of Missions are not authorized to give temple recommends; these are issued by the President of the Church for mission members; upon obtaining suitable letters of recommendation from Mission Presidents for such members. Letters of recommendation should be given only to those who have been members of the Church at least a year, and in good standing for one year prior to giving the recommend. It must be known that they keep the Word of Wisdom, pay their tithing and otherwise are good members. Each letter of recommendation should specify what particular blessing the person is recommended to receive. [First Presidency: Heber J. Grant, Anthon H. Lund and Charles W. Penrose] [21]
The notion that President Grant could, unilaterally, institute such a change also goes against all established Church procedure and the scriptural mandate in D&C 107:27.
The church had been emphasizing the importance of living the Word of Wisdom from a very early time. Clearly there were always many who refused to go along with it. Even Brigham Young had difficulty giving up coffee and tobacco until his later years. So, the Church kept emphasizing it.
Resolved, That this church will not fellowship any person or persons who are in the habit of drinking ardent spirits, or keeping tipling shops, and we will use our best endeavors to suppress it.
ORDINATIONS.--…. If he be guilty of drinking ardent spirits, instead of being ordained to the priesthood, he should be admonished; and if he should in any case, carry it to drunkenness, he should be strictly dealt with; and if he repent not, he should be excommunicated (42).
President Young ... made many interesting remarks. He spoke upon the word of wisdom, of its origin &c. Said it was well kept when it was first given.[22]
President Wilford Woodruff from this stand, many years ago, called upon every man holding the Priesthood and occupying any office in this Church, to obey the Word of Wisdom or to resign and step aside. I reiterate that men who do not obey the Word of Wisdom are not worthy to stand as examples before the people, to be invited into private priesthood meetings and to discuss matters for the welfare of the Church of God. Their disobedience shows a lack of faith in the work of God. I shall not take your time to read all of the Word of Wisdom, but I shall take time to read the words of the living God that must be acknowledged by every Latter-day Saint to be the word of God, or he or she is not entitled to be a member of this Church. After telling us what is good for us, the Lord makes a promise that is one of the most marvelous, one of the most uplifting and inspiring promises that could possibly be made to mortal man.[23]
Said Brigham Young in 1861:
Some of the brethren are very strenuous upon the "Word of Wisdom", and would like to have me preach upon it, and urge it upon the brethren, and make it a test of fellowship. I do not think I shall do so. I have never done so. [24]
In 1867, Ezra T. Benson exhorted the Saints to live the law, but seemed to realize that not all the Saints of the time had the capacity:
Supposing he had given the Word of Wisdom as a command, how many of us would have been here? I do not know; but he gave this without command or constraint, observing that it would be pleasing in His sight for His people to obey its precepts. Ought we not to try to please our Heavenly Father? [25]
In 1870, Brigham Young again emphasized that this was a commandment of God, but that following was left, to an extent, with the people:
The observance of the Word of Wisdom, or interpretation of God's requirements on this subject, must be left, partially, with the people. We cannot make laws like the Medes and Persians. We cannot say you shall never drink a cup of tea, or you shall never taste of this, or you shall never taste of that....[26]
Just before the turn of the century, in 1898, the First Presidency and Council of the Twelve discussed the Word of Wisdom:
President Woodruff said he regarded the Word of Wisdom in its entirety as given of the Lord for the Latter-day Saints to observe, but he did not think that Bishops should withhold recommends from persons who did not adhere strictly to it. [27]
So, even by this date keeping the Word of Wisdom was not a "point of fellowship"—you could still have a temple recommend if you didn’t obey, though the leaders remained clear that it was a true doctrine from the Lord.
By 1902, the Church leaders were strongly encouraging the members to keep the law, and were even beginning to deny temple recommends to those who would not. They were, however, still merciful and patient with the older members who had not been born into the system, and for whom change was presumably quite difficult:
[In 1902] Joseph F. Smith urged stake presidents and others to refuse recommends to flagrant violators but to be somewhat liberal with old men who used tobacco and old ladies who drank tea. Habitual drunkards, however, were to be denied temple recommends. [28]
By 1905, the Council of the Twelve were actively preaching that no man should hold a leadership position if he would not obey the Word of Wisdom. [29] On 5 July 1906, the First Presidency and Council of the Twelve began using water instead of wine for their sacrament meetings. [30] By 1915, President Joseph F. Smith instructed that no one was to be ordained to the priesthood or given temple recommends without adherence. [31] Heber J. Grant became President of the Church in 1918, and he continued the policy of Word of Wisdom observance; after that time temple attendance or priesthood ordination required obedience to the principle. Thus, the Church membership had eighty-five years to adapt and prepare for the full implementation of this revelation. [32] By 1933, the General Handbook of Instructions listed the Word of Wisdom as a requirement for temple worship, exactly 100 years after the receipt of the revelation by Joseph Smith. [33]
According to Joseph F. Smith, this long period of patience on the part of the Lord was necessary for all—from the newest member to even the leaders:
The reason undoubtedly why the Word of Wisdom was given—as not by 'commandment or restraint' was that at that time, at least, if it had been given as a commandment it would have brought every man, addicted to the use of these noxious things, under condemnation; so the Lord was merciful and gave them a chance to overcome, before He brought them under the law. [34]
Thus, we should not expect perfect observance of the Word of Wisdom (especially in its modern application) from early members or leaders. The Lord and the Church did not expect it of them—though the principle was taught and emphasized.
Latter-day Saints understand and accept the symbolism of wine, as used by the Savior at the Last Supper and in communion services among other Christian churches. The color of wine closely matches that of blood, and is an apt symbol for the blood of Jesus Christ, shed for the redemption of the human race.
The Latter-day Saint use of water in its sacramental services stems from scriptural authorization given in 1830, followed by an institutional change in the early 20th century.
Four months after The Church of Jesus Christ of Latter-day Saints (then called The Church of Christ) was established, Joseph Smith received the following divine manifestation:
Early in the month of August [1830], Newel Knight and his wife paid us a visit, at my place at Harmony, Penn[sylvania]; and as neither his wife nor mine had been as yet confirmed, and it was proposed that we should confirm them, and partake together of the sacrament, before he and his wife should leave us.— In order to prepare for this; I set out to go to procure some wine for the occasion, but had gone but <only> a short distance when I was met by a heavenly messenger, and received the following revelation; the first paragraph of which was written at this time, and the remainder in the September following.
Revelation given at Harmony Penn, August 1830. 1 Listen to the voice of Jesus Christ, your Lord, your God and your redeemer, whose word is quick and powerful. For behold I say unto you, that it mattereth not what ye shall eat, or what you shall drink, when ye partake of the sacrament if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies: wherefore you shall partake of none, except it is made new among you, yea, in this my Father’s kingdom which shall be built up on the earth.
2 Behold this is wisdom in me: wherefore marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth.[35]
The Lord's revelation that "it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins" (D&C 27꞉1-2) gave the Saints permission to substitute any emblems for the original bread and wine, if circumstances warranted.
Joseph Smith's revelation of The Word of Wisdom allows for wine to be used for the sacrament: "Inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make." (D&C 89꞉5-6, emphasis added.)
Latter-day Saints continued to use wine in their sacramental services throughout the 19th century.[36] During this same time the Word of Wisdom was not enforced as rigorously as it is today, and social drinking of wine and other alcoholic beverages was not uncommon among Latter-day Saints (although leaders often counseled against it).
Various American temperance movements since the mid-18th century had called for a ban on the sale and use of alcohol. The third wave of this movement began in 1893 and culminated with national prohibition in 1919.[37] Among the supporters of complete abstinence were LDS Church Presidents Joseph F. Smith and Heber J. Grant. Beginning in 1902 President Smith began institutional reforms to require greater adherence to the Word of Wisdom. "In keeping with the change in emphasis, the First Presidency and Twelve substituted water for wine in the sacrament in their temple meetings, apparently beginning July 5, 1906."[38] Local Latter-day Saint congregations followed suit soon after, a practice that remains to this day.
It is noteworthy that some early Christians used both water and wine in the sacrament. Justin Martyr (ca. 140 A.D.) recorded:
On Sunday we hold a meeting in one place for all who live in the cities or the country nearby. The teachings of the Apostles or the writings of the prophets are read as long as time is available. When the reader has finished, the president gives a talk urging and inviting us to imitate all these good examples. We then all stand together and send up our prayers. As noted before, bread, wine and water is brought forth after our prayer. The president also sends up prayers and thanksgivings. The people unitedly give their consent by saying, "Amen." The administration takes place, and each one receives what has been blessed with gratefulness. The deacons also administer to those not present... We all choose Sunday for our communal gathering because it is the first day, on which God created the universe by transforming the darkness and the basic elements, and because Jesus Christ—our Redeeming Savior—rose from the dead on the same day.[39]
This practice was also mentioned by Pope Julius I (A.D. 337) in a decree which stated: "But if necessary let the cluster be pressed into the cup and water mingled with it."[40] This practice of mixing wine and water may be related to the fact that both blood and water were shed on the cross. John recorded that, "one of the soldiers with a spear pierced his side, and forthwith came there out blood and water" (John 19:34). John later recorded that, "there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one" (1 Jn. 5:8). In like manner baptism by water was also related by Paul to Christ's death (Romans 6:3-5).
Samuele Bacchiocchi, a non-Mormon scholar, has observed that
An investigation... of such Jewish Christian sects as the Ebionites, the Nazarenes, the Elkesaites, and the Encratites, might provide considerable support for abstinence from fermented wine in the Apostolic Church. The fact that some of these sects went to the extreme of rejecting altogether both fermented and unfermented wine using only water, even in the celebration of the Lord's Supper, suggests the existence of a prevailing concern for abstinence in the Apostolic Church.[41]
It also suggests that early Christians understood that "it mattereth not what ye shall eat or drink when [partaking] of the sacrament" (D&C 27꞉1-2).
Catholics at a much later period also substituted the Eucharist for the bread and wine of the Lord's Supper, believing that it would literally be turned into the flesh and blood of the Lord.[42]
Although the latter practice was introduced during a period of what the LDS understand to be the apostasy from the fulness of gospel doctrine and authority, it nonetheless shows that some Christians felt it was permissible to modify the observance of the sacrament even without direction from the Lord.
The LDS sacrament service is observed often and within the guidelines given by the Lord as prescribed in LDS scriptures (See John 6:53-54; Acts 2:46; Acts 20:7; 1 Corinthians 11:23-30; Moroni 4-5; D&C 20꞉75-79; 27꞉1-4). Early Christian practices are useful illustrations of the fact that LDS practice is not foreign to Christianity generally, but the LDS rely on scripture and the teachings of modern prophets for their forms of worship.
Latter-day Saints emphatically affirm our reliance on the atoning blood of Jesus Christ for the remission of sins as attested to in the Bible (Colossians 1:14; 1 Peter 1:18-19; 1 Jn 1:7;Revelation 7:14) and modern scripture (1 Nephi 12꞉10; Mosiah 3꞉7,11; 4꞉2; Alma 5꞉21,27; 21꞉9;24꞉13; 34꞉36; Helaman 27꞉19; Ether 13꞉10; Moroni 4꞉1;5꞉2; 10꞉33; D&C 20꞉40; 27꞉2; 76꞉69; Moses 6꞉62).[43]
Even the sacrament prayer given at the beginning of the administration of the water affirms the symbolism of the atoning blood. It states in part: "... bless and sanctify this water to the souls of all those who drink of it, that they do it in remembrance of the blood of thy Son, which was shed for them..." (D&C 20꞉79).
Notes
Joseph gave some of the brethren money to purchase additional whiskey in contradiction to the Word of Wisdom.Author's sources: Millennial Star 21:283.
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
The Word of Wisdom was enforced differently in the 19th century than today. Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are.
Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28:10,13 and others) and that revelation continues as circumstances change.
As one historian noted:
it appears clear that Joseph Smith never interpreted the [Word of Wisdom] revelation as demanding total abstinence, but stressed moderation and self-control....He had no objections to using tobacco for medicinal purposes. With regard to wine and "strong drink" possibly the most accurate index to the Prophet's position was expressed by Benjamin F. Johnson, who personally knew Joseph: "As a companion, socailly, he was highly endowed; was kind, generous, mirth loving, and a times even convivial. He was partial to a well supplied table and he did not always refuse the wine that maketh the heart glad."[1]
The text of the Word of Wisdom forbids "strong drink" (D&C 89꞉5,7), which some (including Joseph) seem to have interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" by some (D&C 89꞉17) and therefore acceptable under at least some circumstances (note that verse 17 specifically permits "barley...for mild drinks"). One historian notes that the degree of rigor with which early Saints observed the Word of Wisdom varied:
[23] While the Saints opposed the common use of tea [24] and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequently used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use....
[25] The journal of Joseph Smith reveals many instances where Joseph and other Church leaders drank wine and a tolerant attitude towards the consumption of this beverage is particularly noticeable....
[26] Despite the injunction contained in the revelation discouraging the drinking of wine, (except for sacramental purposes) the casual nature of the allusions to this beverage suggest that many Church Authorities did not consider moderate wine drinking in the same category as the use of strong drinks....
Evidence suggests that the drinking of tea, coffee, and liquor was [in the 1830s] in general violation of the principle [of the Word of Wisdom], though exceptions can be found. All of these items were used by the Saints for medicinal purposes. Moderate wine-drinking was evidently acceptable to most Church leaders....[27] In short, it would seem that adherence to the revelation to at least 1839 required Church members to be moderately temperate but certainly [did] not [require] total abstinence....[2]
Liquor in judicious amounts was used as a medicinal substance, and seen as a stimulant or restorative against fatigue. This is why Joseph "investigated the case"--he wished to know if the use had been acceptable or to excess. (In a similar way, a modern-day Church leader who heard that a member was using morphine might investigate to discover if such use is appropriate--e.g., under a doctor's supervision in proper prescribed amounts for a legitimate ailment--or whether they were abusing it to get "high".)
Here's what Joseph said,
The company moved on to Andover, where the Sheriff of Lee County requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whiskey that day in violation of the Word of Wisdom.
I called the brethren in and investigated the case, and was satisfied that no evil had been done, and gave them a couple of dollars, with directions to replenish the bottle to stimulate them in the fatigues of their sleepless journey.[3]
Critics of the Church who use this quote as evidence that Joseph disregarded the Word of Wisdom also do not inform readers that the complete prohibition on alcohol was a gradual matter, and so Joseph's judgment on the issue was possible (which explains why no one at the time was shocked or outraged by it). Later nineteenth century Mormons, such as Brigham Young, understood the matter in the same way, and also distinguished between the excessive and judicious use of spirits.
Abraham H. Cannon made an entry in his diary stating that Amasa Lyman saw Joseph Smith smoking the cigar immediately after delivering a sermon on the Word of Wisdom and that he immediately afterward "rode through the streets smoking a cigar" in order to try "the faith of the Saints."[4] At the time that Lyman made this accusation, he had already been excommunicated from the Church.
These sorts of things really call into question a lot of these kinds of stories - especially when they are published long after the events they claim to be portraying (and the cigar story is certainly that). By the time these stories develop, we have these cultural myths being created about Joseph Smith. And so when we have this story about the Amasa Lyman encounter that first shows up in Abraham Canon's journal in 1895, we ought to start with a degree of suspicion. The problem we have with stories like this is that Joseph really did on occasion do things to test the Saints. He liked to go down to the boats at Nauvoo dressed poorly so as to interact with the new converts coming in to Nauvoo and to see what their expectations were. He regularly acted in ways that some thought were inappropriate for a prophet. One of the more widely known stories in the later 19th century was this one, recorded by William Allred and published in 1892:
I was with him [Joseph Smith] in the troubles at DeWitt, Adam-ondi-ahman, and in Far West. I have played ball with him many times in Nauvoo. He was preaching once, and he said it tried some of the pious folks to see him play ball with the boys. He then related a story of a certain prophet who was sitting under the shade of a tree amusing himself in some way, when a hunter came along with his bow and arrow, and reproved him. The prophet asked him if he kept his bow strung up all the time. The hunter answered that he did not. The prophet asked why, and he said it would lose its elasticity if he did. The prophet said it was just so with his mind, he did not want it strung up all the time. Another time when I heard him preaching he said if he should tell the people all the Lord had revealed to him, some would seek his life. Even as good a man as old Father C—-, here on the stand, he added, (pointing back to him) would seek his life.[5]
There is this story, and it sounds like something we might expect, but it tends to have problems when we realize that this entire story is based on a much older story about the New Testament apostle John. Here is a version of that story, published by Fracis De Sales, in 1609:
It is necessary sometimes to relax our minds as well as our bodies by some kind of recreation. St. John the Evangelist, as Cassian relates, was one day found by a huntsman with a partridge on his hand, which he was caressing for his recreation. The huntsman asked how such a man as he could spend his time in so poor and mean an occupation? St. John replied: Why dost thou not carry thy bow always bent? For fear, answered the huntsman, that if it were always bent, it would loose its spring and become useless. Be not surprised, then, replied the apostle, that I should sometimes remit a little of the close application and attention of my spirit and enjoy a little recreation, that I may afterward employ myself more fervently in divine contemplation.[6]
Joseph Smith is reported as drinking tea on a few occasions. Does this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day.
The Word of Wisdom was enforced differently in the 19th century than today. It was not enforced as rigorously, or with the same requirements, in Joseph Smith's day. It was not the strict test of fellowships that it is for the modern member. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.
But, many of the events described are actually concerned about medical practice, not the social or recreational use of these substances. For example, one might be shocked to learn that President Kimball used morphine—however, the morphine was prescribed for cancer pain by a physician.
Joseph's use of tea may have been an exceptional event, worthy of note in his journal. Why would this be?
In consulting the journal entry, we read: "Saturday, March 11th Too cold last night as to freeze [p.332] water in the warmest rooms in the city. River filled with anchor ice. 8 1/2 o'clock in the office, Joseph said he had tea with his breakfast." [7]
In Joseph's day, some medical thinking held that "hot drinks" (such as tea and coffee) could heat the body and vital fluids. While this was usually regarded as a bad idea that would be dangerous to health:
I found, after maturely considering the subject, that all animal bodies are formed of the four elements, earth, air, fire, and water. Earth and water constitute the solids, and air and fire, or heat, are the cause of life and motion. That cold, or lessening the power of heat, is the cause of all disease; that to restore heat to its natural state, was the only way by which health could be produced;....a state of perfect health arises from a due balance or temperature of the four elements; but if it is by any means destroyed, the body is more or less disordered. And when this is the case, there is always an actual diminution or absence of the element of fire, or heat; and in proportion to this diminution or absence, the body is affected by its opposite, which is cold. And I found that all disorders which the human family were afflicted with, however various the symptoms, and different the names by which they are called, arise directly from obstructed perspiration, which is always caused by cold, or want of heat ....[8]
This entry is from the works of Samuel Thomson, a founder of what became known as "Thomsonian herbalism." There were several Latter-day Saint physicians who were Thomsonians, including (significantly) Willard Richards, who wrote the diary entry we are here considering. The emphasis on loss of heat and lack of stimulation is significant—for it clashed with another set of medical principles, the "orthodox" or "heroic" doctors who came to believe that acute disease was not caused by lack of heat, but by too much energy, heat, or vital force: hence their prescriptions for bleeding, purging, and the like: to lower the energy or "heat." [9] Thus, under normal circumstances an 'energizing', 'hot', or 'stimulating' drink would be inappropriate.
There might, however, be exceptions. Thomson described a local woman who acted as a healer, and his admiration for her skill and methods is clear:
There was an old lady by the name of Benton lived near us, who used to attend our family when there was any sickness. At that time there was no such thing as a Doctor known among us, there not being any within ten miles. The whole of her practice was with roots and herbs, applied to the patient, or given in hot drinks, to produce sweating; which always answered the purpose. [10]
Thus, in a time of extreme cold, a "hot drink" like tea could be seen as a medicinal or preventative treatment which would help maintain health, since it would prevent the loss of the vital heat upon which the body depended. As a Thomsonian physician, Willard Richards (who wrote Joseph's journal for him) would have known and preached this. An "orthodox physician" (wary of heat, and more apt to bleed or purge) would have vigorously disagreed. [11]
By analogy, a modern member would be in violation of the Word of Wisdom if he or she injected morphine as a "recreational" drug. But, if the same drug was administered for a medical reason, the member would not be at fault. (Indeed, we might find fault with someone for refusing a medical treatment to maintain their health or cure an illness.)
That Richards was not surprised or offended by Joseph's consumption of tea on a bitterly cold winter morning demonstrates that Joseph's action was not the scandal that some wish to portray it as.
As one historian observed in 1972:
While the Saints opposed the common use of tea and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequenlty used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use.[12]
Some critics of the Church hope their readers will be shocked by George A. Smith's admission that Emma Smith offered some new converts a glass of tea. But, why would George A. Smith admit to Joseph committing a grave sin, if such it was? His account provides us with the clues:
I know persons who apostatized because they supposed they had reasons; for instance, a certain family, after having travelled a long journey, arrived in Kirtland, and the prophet asked them to stop with him until they could find a place. Sister Emma, in the mean time, asked the old lady if she would have a cup of tea to refresh her after the fatigues of the journey, or a cup of coffee. This whole family apostatized because they were invited to take a cup of tea or coffee, after the Word of Wisdom was given. [13]
It is significant that George A. Smith says Emma made the offer "to refresh her after the fatigues of the journey." This is not merely a polite offer of something to drink—it is suggesting that the old woman may be particularly vulnerable to having her "vital heat" diminished by the rigors of a long journey exposed to the elements. Emma is probably making a health-related offer, not just offering a social beverage as we would today. Difficulties in assuring clean water supplies also make tea or coffee a sometimes wiser choice for health. Both coffee and tea are made from boiled water, which will kill bacteria. Even without boiling, the tannic acid in tea would kill the bacteria that caused such scourges as cholera, typhoid, and dysentery—all real risks on the American frontier. [14]
George A. Smith clearly intends his audience to see the converts' action as ridiculous—the Word of Wisdom did not forbid the maintenance of health.
Joseph Smith obtained some tobacco for a friend while in Carthage Jail prior to being martyred. Doesn't this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day. The tobacco was intended for medicinal purposes.
Willard Richards was a Thomsonian herbalist, a type of physician common in the first half of the nineteenth century in the United States. Thomson was the name of the founder of this school of practice, which differed from the practice of the "orthodox" medical doctors, who focused on balancing humors, purging, inducing diarrhea, and so forth.
An aspect of Thomsonian medicine was Thomson's enthusiasm for the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom--they were likely medicinal.
Willard Richards, who was in jail with Joseph, was a Thomsonian physician. This was a branch of pre-modern medical practice which required minimal schooling. Thomson's followers' believed strongly in the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Critics Gerald and Sandra Tanner (p. 33) make a great deal of Joseph asking for a "pipe and tobacco" for Willard Richards. However, when we understand the circumstances, this action makes sense, and it has nothing to do with the Word of Wisdom. In the first place, we must realize that Joseph and Willard were locked in Carthage Jail.
Joseph had sent Stephen Markham out, as previous text unquoted by the Tanners tells us: "'Brother Markham...go get the doctor [i.e., Richards] something to settle his stomach,' [said Joseph,] and Markham went out for medicine. When he got the remedies desired...[the] Carthage Greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet." So, Markham could not return, and none of the remedies he had obtained reached the jail. [15]
It is not clear which remedies Markham sought out—but he could not return. A Thomsonian like Richards would have probably seen tobacco as a medicinal drug, however—especially in a pinch when he could get nothing else. This would be particularly true if the tobacco was lobelia—it was the Thomsonian cure-all, literally.
The Tanners complain elsewhere about how in the History of the Church the words "pipe and some tobacco" were replaced by the word "medicine" (p. 471). But, this misses the point in a spectacular way—tobacco was considered a medicine at the time! Modern editors would not make this type of change to a historical text, but one can understand why rather than bother to explain about Thomsonian beliefs and medical practices, the editors of earlier times decided to simply "translate" the reason for the tobacco. The issue only becomes important, after all, when one is unfamiliar with early nineteenth century medicine.
There is further evidence that the tobacco was not seen as a problem by current or later leaders, since John Taylor's later account of the martyrdom in History of the Church mentions it very frankly and matter-of-factly:
Before the jailer came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.
The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailer went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down.[16]
Since neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom. Leaders would not include this information if it made Joseph look bad. This should be our first clue that something else is going on.[17] Some critics, however, have not sought to understand, but merely to condemn by trusting that their audience will not understand the fine points of early nineteenth century frontier medicine.
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Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come (Luke 22:18) which was reiterated in a revelation to Joseph Smith (D&C 27꞉5). Joseph prophesied that he would drink with Hyde there—but whether he would go to Palestine in this life was something about which he immediately expressed uncertainty.
Those who offer this criticism make three errors:
Joseph was not certain that he would see Palestine during this life. As can be seen below, Joseph (1) prophesied that he would drink wine with Hyde in the Holy Land; and then (2) expressed hope that he would go with the Twelve to the Holy Land, but was aware he might not live, and left the matter to God's will:
Elder Hyde told of the excellent white wine he drank in the east [Palestine]. Joseph prophesied in the name of the Lord that he would drink wine with him in that country. Joseph [said], "From the 6th day of April next, I go in for preparing with all present for a Mission through the United States and when we arrive {page 143} at Maine we will take ship for England and so on to all countries where we are a mind for to go." P[r]e[se]nt: H[yrum] Smith, B[righam] Young, H[eber] C. Kimball, Orson Hyde, Orson Pratt, John Taylor, W[ilford] Woodruff, Geo[rge] A. Smith, [and] W[illard] Richards.
[Joseph said,] "We must write for John E. Page. We must love the whole Quorum. We must send Kings and Queens to Nauvoo and we will do it. We must all start from this place. Let the 12 [Apostles] be called in on the {page 143} 6th of April and a notice be given for a special conference on the platform on [the] House of the Lord. We are sure to go as we live till spring. If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me."[18]
Once again, critics count on their audience thinking that the prophets have commanded the same degree of observance of the Word of Wisdom throughout Church history.
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Joseph was presented with a bottle of wine and he "drank it with relish."Author's sources: History of the Church 5:380
Wednesday, 3.—Called at the office and drank a glass of wine with Sister Jenetta Richards, made by her mother in England, and reviewed a portion of the conference minutes.[19]
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
The Word of Wisdom was enforced differently in the 19th century than today. Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are.
Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28:10,13 and others) and that revelation continues as circumstances change.
As one historian noted:
it appears clear that Joseph Smith never interpreted the [Word of Wisdom] revelation as demanding total abstinence, but stressed moderation and self-control....He had no objections to using tobacco for medicinal purposes. With regard to wine and "strong drink" possibly the most accurate index to the Prophet's position was expressed by Benjamin F. Johnson, who personally knew Joseph: "As a companion, socailly, he was highly endowed; was kind, generous, mirth loving, and a times even convivial. He was partial to a well supplied table and he did not always refuse the wine that maketh the heart glad."[20]
The text of the Word of Wisdom forbids "strong drink" (D&C 89꞉5,7), which some (including Joseph) seem to have interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" by some (D&C 89꞉17) and therefore acceptable under at least some circumstances (note that verse 17 specifically permits "barley...for mild drinks"). One historian notes that the degree of rigor with which early Saints observed the Word of Wisdom varied:
[23] While the Saints opposed the common use of tea [24] and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequently used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use....
[25] The journal of Joseph Smith reveals many instances where Joseph and other Church leaders drank wine and a tolerant attitude towards the consumption of this beverage is particularly noticeable....
[26] Despite the injunction contained in the revelation discouraging the drinking of wine, (except for sacramental purposes) the casual nature of the allusions to this beverage suggest that many Church Authorities did not consider moderate wine drinking in the same category as the use of strong drinks....
Evidence suggests that the drinking of tea, coffee, and liquor was [in the 1830s] in general violation of the principle [of the Word of Wisdom], though exceptions can be found. All of these items were used by the Saints for medicinal purposes. Moderate wine-drinking was evidently acceptable to most Church leaders....[27] In short, it would seem that adherence to the revelation to at least 1839 required Church members to be moderately temperate but certainly [did] not [require] total abstinence....[2]
Liquor in judicious amounts was used as a medicinal substance, and seen as a stimulant or restorative against fatigue. This is why Joseph "investigated the case"--he wished to know if the use had been acceptable or to excess. (In a similar way, a modern-day Church leader who heard that a member was using morphine might investigate to discover if such use is appropriate--e.g., under a doctor's supervision in proper prescribed amounts for a legitimate ailment--or whether they were abusing it to get "high".)
Here's what Joseph said,
The company moved on to Andover, where the Sheriff of Lee County requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whiskey that day in violation of the Word of Wisdom.
I called the brethren in and investigated the case, and was satisfied that no evil had been done, and gave them a couple of dollars, with directions to replenish the bottle to stimulate them in the fatigues of their sleepless journey.[21]
Critics of the Church who use this quote as evidence that Joseph disregarded the Word of Wisdom also do not inform readers that the complete prohibition on alcohol was a gradual matter, and so Joseph's judgment on the issue was possible (which explains why no one at the time was shocked or outraged by it). Later nineteenth century Mormons, such as Brigham Young, understood the matter in the same way, and also distinguished between the excessive and judicious use of spirits.
Abraham H. Cannon made an entry in his diary stating that Amasa Lyman saw Joseph Smith smoking the cigar immediately after delivering a sermon on the Word of Wisdom and that he immediately afterward "rode through the streets smoking a cigar" in order to try "the faith of the Saints."[22] At the time that Lyman made this accusation, he had already been excommunicated from the Church.
These sorts of things really call into question a lot of these kinds of stories - especially when they are published long after the events they claim to be portraying (and the cigar story is certainly that). By the time these stories develop, we have these cultural myths being created about Joseph Smith. And so when we have this story about the Amasa Lyman encounter that first shows up in Abraham Canon's journal in 1895, we ought to start with a degree of suspicion. The problem we have with stories like this is that Joseph really did on occasion do things to test the Saints. He liked to go down to the boats at Nauvoo dressed poorly so as to interact with the new converts coming in to Nauvoo and to see what their expectations were. He regularly acted in ways that some thought were inappropriate for a prophet. One of the more widely known stories in the later 19th century was this one, recorded by William Allred and published in 1892:
I was with him [Joseph Smith] in the troubles at DeWitt, Adam-ondi-ahman, and in Far West. I have played ball with him many times in Nauvoo. He was preaching once, and he said it tried some of the pious folks to see him play ball with the boys. He then related a story of a certain prophet who was sitting under the shade of a tree amusing himself in some way, when a hunter came along with his bow and arrow, and reproved him. The prophet asked him if he kept his bow strung up all the time. The hunter answered that he did not. The prophet asked why, and he said it would lose its elasticity if he did. The prophet said it was just so with his mind, he did not want it strung up all the time. Another time when I heard him preaching he said if he should tell the people all the Lord had revealed to him, some would seek his life. Even as good a man as old Father C—-, here on the stand, he added, (pointing back to him) would seek his life.[23]
There is this story, and it sounds like something we might expect, but it tends to have problems when we realize that this entire story is based on a much older story about the New Testament apostle John. Here is a version of that story, published by Fracis De Sales, in 1609:
It is necessary sometimes to relax our minds as well as our bodies by some kind of recreation. St. John the Evangelist, as Cassian relates, was one day found by a huntsman with a partridge on his hand, which he was caressing for his recreation. The huntsman asked how such a man as he could spend his time in so poor and mean an occupation? St. John replied: Why dost thou not carry thy bow always bent? For fear, answered the huntsman, that if it were always bent, it would loose its spring and become useless. Be not surprised, then, replied the apostle, that I should sometimes remit a little of the close application and attention of my spirit and enjoy a little recreation, that I may afterward employ myself more fervently in divine contemplation.[24]
Joseph Smith is reported as drinking tea on a few occasions. Does this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day.
The Word of Wisdom was enforced differently in the 19th century than today. It was not enforced as rigorously, or with the same requirements, in Joseph Smith's day. It was not the strict test of fellowships that it is for the modern member. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.
But, many of the events described are actually concerned about medical practice, not the social or recreational use of these substances. For example, one might be shocked to learn that President Kimball used morphine—however, the morphine was prescribed for cancer pain by a physician.
Joseph's use of tea may have been an exceptional event, worthy of note in his journal. Why would this be?
In consulting the journal entry, we read: "Saturday, March 11th Too cold last night as to freeze [p.332] water in the warmest rooms in the city. River filled with anchor ice. 8 1/2 o'clock in the office, Joseph said he had tea with his breakfast." [25]
In Joseph's day, some medical thinking held that "hot drinks" (such as tea and coffee) could heat the body and vital fluids. While this was usually regarded as a bad idea that would be dangerous to health:
I found, after maturely considering the subject, that all animal bodies are formed of the four elements, earth, air, fire, and water. Earth and water constitute the solids, and air and fire, or heat, are the cause of life and motion. That cold, or lessening the power of heat, is the cause of all disease; that to restore heat to its natural state, was the only way by which health could be produced;....a state of perfect health arises from a due balance or temperature of the four elements; but if it is by any means destroyed, the body is more or less disordered. And when this is the case, there is always an actual diminution or absence of the element of fire, or heat; and in proportion to this diminution or absence, the body is affected by its opposite, which is cold. And I found that all disorders which the human family were afflicted with, however various the symptoms, and different the names by which they are called, arise directly from obstructed perspiration, which is always caused by cold, or want of heat ....[26]
This entry is from the works of Samuel Thomson, a founder of what became known as "Thomsonian herbalism." There were several Latter-day Saint physicians who were Thomsonians, including (significantly) Willard Richards, who wrote the diary entry we are here considering. The emphasis on loss of heat and lack of stimulation is significant—for it clashed with another set of medical principles, the "orthodox" or "heroic" doctors who came to believe that acute disease was not caused by lack of heat, but by too much energy, heat, or vital force: hence their prescriptions for bleeding, purging, and the like: to lower the energy or "heat." [27] Thus, under normal circumstances an 'energizing', 'hot', or 'stimulating' drink would be inappropriate.
There might, however, be exceptions. Thomson described a local woman who acted as a healer, and his admiration for her skill and methods is clear:
There was an old lady by the name of Benton lived near us, who used to attend our family when there was any sickness. At that time there was no such thing as a Doctor known among us, there not being any within ten miles. The whole of her practice was with roots and herbs, applied to the patient, or given in hot drinks, to produce sweating; which always answered the purpose. [28]
Thus, in a time of extreme cold, a "hot drink" like tea could be seen as a medicinal or preventative treatment which would help maintain health, since it would prevent the loss of the vital heat upon which the body depended. As a Thomsonian physician, Willard Richards (who wrote Joseph's journal for him) would have known and preached this. An "orthodox physician" (wary of heat, and more apt to bleed or purge) would have vigorously disagreed. [29]
By analogy, a modern member would be in violation of the Word of Wisdom if he or she injected morphine as a "recreational" drug. But, if the same drug was administered for a medical reason, the member would not be at fault. (Indeed, we might find fault with someone for refusing a medical treatment to maintain their health or cure an illness.)
That Richards was not surprised or offended by Joseph's consumption of tea on a bitterly cold winter morning demonstrates that Joseph's action was not the scandal that some wish to portray it as.
As one historian observed in 1972:
While the Saints opposed the common use of tea and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequenlty used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use.[30]
Some critics of the Church hope their readers will be shocked by George A. Smith's admission that Emma Smith offered some new converts a glass of tea. But, why would George A. Smith admit to Joseph committing a grave sin, if such it was? His account provides us with the clues:
I know persons who apostatized because they supposed they had reasons; for instance, a certain family, after having travelled a long journey, arrived in Kirtland, and the prophet asked them to stop with him until they could find a place. Sister Emma, in the mean time, asked the old lady if she would have a cup of tea to refresh her after the fatigues of the journey, or a cup of coffee. This whole family apostatized because they were invited to take a cup of tea or coffee, after the Word of Wisdom was given. [31]
It is significant that George A. Smith says Emma made the offer "to refresh her after the fatigues of the journey." This is not merely a polite offer of something to drink—it is suggesting that the old woman may be particularly vulnerable to having her "vital heat" diminished by the rigors of a long journey exposed to the elements. Emma is probably making a health-related offer, not just offering a social beverage as we would today. Difficulties in assuring clean water supplies also make tea or coffee a sometimes wiser choice for health. Both coffee and tea are made from boiled water, which will kill bacteria. Even without boiling, the tannic acid in tea would kill the bacteria that caused such scourges as cholera, typhoid, and dysentery—all real risks on the American frontier. [32]
George A. Smith clearly intends his audience to see the converts' action as ridiculous—the Word of Wisdom did not forbid the maintenance of health.
Joseph Smith obtained some tobacco for a friend while in Carthage Jail prior to being martyred. Doesn't this make Joseph Smith a hypocrite for violating the Word of Wisdom?
We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day. The tobacco was intended for medicinal purposes.
Willard Richards was a Thomsonian herbalist, a type of physician common in the first half of the nineteenth century in the United States. Thomson was the name of the founder of this school of practice, which differed from the practice of the "orthodox" medical doctors, who focused on balancing humors, purging, inducing diarrhea, and so forth.
An aspect of Thomsonian medicine was Thomson's enthusiasm for the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom--they were likely medicinal.
Willard Richards, who was in jail with Joseph, was a Thomsonian physician. This was a branch of pre-modern medical practice which required minimal schooling. Thomson's followers' believed strongly in the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.
Critics Gerald and Sandra Tanner (p. 33) make a great deal of Joseph asking for a "pipe and tobacco" for Willard Richards. However, when we understand the circumstances, this action makes sense, and it has nothing to do with the Word of Wisdom. In the first place, we must realize that Joseph and Willard were locked in Carthage Jail.
Joseph had sent Stephen Markham out, as previous text unquoted by the Tanners tells us: "'Brother Markham...go get the doctor [i.e., Richards] something to settle his stomach,' [said Joseph,] and Markham went out for medicine. When he got the remedies desired...[the] Carthage Greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet." So, Markham could not return, and none of the remedies he had obtained reached the jail. [33]
It is not clear which remedies Markham sought out—but he could not return. A Thomsonian like Richards would have probably seen tobacco as a medicinal drug, however—especially in a pinch when he could get nothing else. This would be particularly true if the tobacco was lobelia—it was the Thomsonian cure-all, literally.
The Tanners complain elsewhere about how in the History of the Church the words "pipe and some tobacco" were replaced by the word "medicine" (p. 471). But, this misses the point in a spectacular way—tobacco was considered a medicine at the time! Modern editors would not make this type of change to a historical text, but one can understand why rather than bother to explain about Thomsonian beliefs and medical practices, the editors of earlier times decided to simply "translate" the reason for the tobacco. The issue only becomes important, after all, when one is unfamiliar with early nineteenth century medicine.
There is further evidence that the tobacco was not seen as a problem by current or later leaders, since John Taylor's later account of the martyrdom in History of the Church mentions it very frankly and matter-of-factly:
Before the jailer came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.
The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailer went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down.[34]
Since neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom. Leaders would not include this information if it made Joseph look bad. This should be our first clue that something else is going on.[35] Some critics, however, have not sought to understand, but merely to condemn by trusting that their audience will not understand the fine points of early nineteenth century frontier medicine.
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Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come (Luke 22:18) which was reiterated in a revelation to Joseph Smith (D&C 27꞉5). Joseph prophesied that he would drink with Hyde there—but whether he would go to Palestine in this life was something about which he immediately expressed uncertainty.
Those who offer this criticism make three errors:
Joseph was not certain that he would see Palestine during this life. As can be seen below, Joseph (1) prophesied that he would drink wine with Hyde in the Holy Land; and then (2) expressed hope that he would go with the Twelve to the Holy Land, but was aware he might not live, and left the matter to God's will:
Elder Hyde told of the excellent white wine he drank in the east [Palestine]. Joseph prophesied in the name of the Lord that he would drink wine with him in that country. Joseph [said], "From the 6th day of April next, I go in for preparing with all present for a Mission through the United States and when we arrive {page 143} at Maine we will take ship for England and so on to all countries where we are a mind for to go." P[r]e[se]nt: H[yrum] Smith, B[righam] Young, H[eber] C. Kimball, Orson Hyde, Orson Pratt, John Taylor, W[ilford] Woodruff, Geo[rge] A. Smith, [and] W[illard] Richards.
[Joseph said,] "We must write for John E. Page. We must love the whole Quorum. We must send Kings and Queens to Nauvoo and we will do it. We must all start from this place. Let the 12 [Apostles] be called in on the {page 143} 6th of April and a notice be given for a special conference on the platform on [the] House of the Lord. We are sure to go as we live till spring. If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me."[36]
Once again, critics count on their audience thinking that the prophets have commanded the same degree of observance of the Word of Wisdom throughout Church history.
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Joseph told Robert Thompson that he should "get drunk and have a good spree" or that he would die.Author's sources: Diary of Oliver Huntington 3:166
History of the Life of Oliver B. Hungtington 1878-1900.
Robert Thompson was a faithful just clerk for Joseph Smith the Prophet in Nauvoo and had been in his office steady near for quite 2 years Joseph said to Brother Thompson one day, "Robert, I want you to go and get on a buss (bing) go and get drunk and have a good spree; if you don't, you will die."
Robert did not do it. He was very pious exemplary man and never guilty of such an impropriety as he thought that to be. In less than two weeks he was dead and buried.
Wine was used at the Sacrament in Kirtland and one Saturday Joseph the Prophet sent someone to the store to buy wine for the next day. Joseph started then to go home and on the way an angel of God met him and told him to buy no more wine of the enemies for the Sacrament, but use water, until they should make wine new themselves for their enemies would try to kill the saints with poison in wine.[37]
Joseph claimed to be able to translate a Greek psalter.
It was claimed by Henry Caswall that an ancient text of Greek psalms (a "psalter") was misidentified by Joseph Smith as a containing "reformed Egyptian" hieroglyphics.
There is no other evidence of Caswall's claim save his anti-Mormon work. That Caswall took no steps in Nauvoo to get Joseph on record is fatally suspicious, since this was the entire reason he claimed to be there. He is also clearly attempting to make Joseph Smith appear uncouth and ignorant, having him say "them plates" and "them characters", when this contrasts markedly with other known examples of Joseph's speaking and writing style at the time. [38] Furthermore, Joseph was familiar enough with Greek to recognize Greek characters, and so is unlikely to have mistaken them for an unknown language—even if we believe Joseph was attempting to deceive Caswall, it seems unlikely he would fail to recognize the characters of a language he had studied.
Those who tell this story rarely provide the source details for the tale, and do not inform their readers about John Taylor's witness regarding Caswall's later dishonesty.
On 19 April 1842, an English clergyman from Missouri named Henry Caswall visited Nauvoo, and would later claim that he had shown Joseph Smith a Greek psalter, which the Prophet claimed to translate:
He [Joseph Smith] has a downcast look, and possesses none of that open and straightforward expression which generally characterizes an honest man. His language is uncouth and ungrammatical, indicating very confused notions respecting syntactical concords. When an ancient Greek manuscript of the Psalms was exhibited to him as a test of his scholarship, he boldly pronounced it to be a "Dictionary of Egyptian Hieroglyphics." Pointing to the capital letters at the commencement of each verse, he said, "Them figures is Egyptian hieroglyphics, and them which follows is the interpretation of the hieroglyphics, written in the reformed Egyptian language. Them characters is like the letters that was engraved on the golden plates." [39]
Of this claim, John Taylor would later say:
Concerning Mr. Caswall, I was at Nauvoo during the time of his visit. He came for the purpose of looking for evil. He was a wicked man, and associated with reprobates, mobocrats, and murderers. It is, I suppose, true that he was reverend gentleman; but it has been no uncommon thing with us to witness associations of this kind, nor for reverend gentlemen; so called, to be found leading on mobs to deeds of plunder and death. I saw Mr. Caswall in the printing office at Nauvoo; he had with him an old manuscript, and professed to be anxious to know what it was. I looked at it, and told him that I believed it was a Greek manuscript. In his book, he states that it was a Greek Psalter; but that none of the Mormons told him what it was. Herein is a falsehood, for I told him. Yet these are the men and books that we are to have our evidence from. [40]
That Caswall is not being entirely honest is demonstrated by another version of the same tale which he published the year earlier:
[p. 5] I had laid aside my clerical apparel, and had assumed a dress in which there was little probability of my being recognized as a " minister of the Gentiles." In order to test the scholarship of the prophet, I had further provided myself with an ancient Greek manuscript of the Psalter written upon parchment, and probably about six hundred years old….
[p. 35] On entering the house, chairs were provided for the prophet and myself, while the curious and gaping crowd remained standing. I handed the book to the prophet, and begged him to explain its contents. He asked me if I had any idea of its meaning. I replied, that I believed it to be a Greek Psalter; but that I should like to hear his opinion. "No," he said; "it ain't Greek at all; except, perhaps, a few words. What ain't Greek, is Egyptian ; and what ain't Egyptian, is Greek. This book is very valuable. It is a dictionary of Egyptian Hieroglyphics." Pointing to the capital letters at the commencement of each verse, he said : "Them figures is Egyptian hieroglyphics; and them which follows, is [p. 36] the interpretation of the hieroglyphics, written in the reformed Egyptian. Them characters is like the letters that was engraved on the golden plates." Upon this, the Mormons around began to congratulate me on the information I was receiving. "There," they said ; "we told you so we told you that our prophet would give you satisfaction. None but our prophet can explain these mysteries." The prophet now turned to me, and said, "this book ain't of no use to you, you don't understand it." "Oh yes," I replied; "it is of some use; for if I were in want of money, I could sell it, and obtain, perhaps, enough to live on for a whole year." "But what will you take for it?" said the prophet and his elders. "My price," I replied, "is higher than you would be willing to give." "What price is that?" they eagerly demanded. I replied, "I will not tell you what price I would take; but if you were to offer me this moment nine hundred dollars in gold for it, you should not have it." They then repeated their request that I should lend it to them until the prophet should have time to translate it, and promised me the most ample security; but I declined all their proposals. [41]
The newspaper gave a version of events which seems to accord much better with the facts than Caswall's claim that Joseph was anxious to translate the psalter but Caswall refused to sell or lend it:
It will be recollected by some, that a Mr. Caswall, professing to be an Episcopal minister, came to this city some twelve or eighteen months ago. He had with him an old manuscript, professing to be ignorant of its contents, and came to Joseph Smith, as he said, for the purpose of having it translated. Mr. Smith had a little conversation with him and treated him with civility, but as the gentleman seemed very much afraid of his document, he [Joseph] declined having any thing to do with it. [42]
In his first version, Caswall claims that he told Joseph and the Mormons what the book was–a copy of the Psalms in Greek. Despite this warning, the bumbling Joseph that Caswall wishes us to see presses blindly on, utterly confident in his ability. The prophet and Mormons are also extraordinarily anxious to purchase the Psalter or borrow it with "the most ample security," but Caswall will not do so. Extraordinary! He has come to Nauvoo, he tells us, with the firm intent of exposing Joseph Smith as a charlatan. In front of a mass of witnesses, Joseph makes claims about the contents of a book that Caswall knows to be Greek, and the prophet offers to translate the document. Caswall, however, refuses to let him continue, refuses to loan it, and tries to discourage the Mormons from even thinking about buying it. Why? If Joseph committed himself publicly, in print, on the document's contents, Caswall would have iron-clad proof that Joseph could not translate.
Joseph walked right into Caswall's trap, and Caswall then goes to great length to spring the prophet from it? His claim does not stand up.
Caswall also claimed at first to have disguised his identity as a minister (the better to fool Joseph and the Mormons) but the Times and Seasons noted that Caswall had claimed to be an Episcopal minister. Caswall's second account likewise says nothing about him hiding his identity.
It is not surprising, then, that critics often cite the later, less-detailed version(s) of Caswall's tale, which omit many of the absurdities in Caswall's claim. Critics make his charge look plausible, when the earliest document demonstrates that it is not, and that Caswall (as John Taylor claimed) was not above hiding or altering the facts to suit his polemical purpose.
Joseph Smith's journal reveals that Joseph actually studied a bit of Greek well before Caldwell's visit.
On 20 November 1835, Oliver Cowdery returned from New York and brought Joseph a Hebrew and Greek lexicon. [43] On 23 December 1835, Joseph wrote that he was "at home studying the greek Language..." [44]
Joseph was probably not a great scholar of Greek. But, Caldwell's claim that he was able to deceive Joseph with a Greek psalter seems pretty implausible when we realize that Joseph had studied a book on Greek. Joseph would not even need to be able to read the psalter to recognize Greek letters—learning such letters is the first task of any Greek student.
This, coupled with the other absurdities in Caswall's tale, and his efforts to make Joseph appear as a simple ignorant yokel make his tale even more unlikely.
Joseph claimed that he translated a portion of the Kinderhook plates.
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A set of small plates, engraved with characters of ancient appearance, were purported to have been unearthed in Kinderhook, Illinois, in April 1843. The so-called "Kinderhook plates" have been something of an enigma within the Mormon community since they first appeared. While there are faithful LDS who take a number of different positions on the topic of these artifacts, most have concluded that they were fakes.
Joseph Smith appears to have had the plates in his possession for about five days.
Joseph Smith's personal secretary, William Clayton said,
President Joseph has translated a portion [of the Kinderhook plates], and says they contain the history of the person with whom they were found; and he was a descendant of Ham, through the loins of Pharaoh, King of Egypt, and that he received his kingdom through the ruler of heaven and earth.
Chemical analysis performed by the Chicago Historical Society on one of the plates in 1981 showed that the plates were fake.[45] Before the release of the CHS' analysis, criticism of the episode from those outside of The Church of Jesus Christ of Latter-day Saints was infrequent.[46] After the release, criticism became much more frequent.[47] All critics have believed that this episode brings into question any claim of "inspiration" that Joseph used to translate the Kinderhook Plates and by extension any other revelations he received.
However, Joseph Smith "translated" a portion of those plates, not by claiming inspiration, but by comparing characters on the plates to those on his "Grammar and Alphabet of the Egyptian Language" (GAEL). (The GAEL was composed in Kirtland about the time of the translation of the Book of Abraham.) Joseph found one of the most prominent characters on the plates to match a character on the second page of characters in the GAEL. Both were boat shaped. The GAEL interpretation of this boat-shaped character included everything that William Clayton said Joseph said.
Corroborating this is a letter in the New York Herald for May 30th, 1843, from someone who signed pseudonymously as "A Gentile." Research shows "A Gentile" to be a friendly non-Mormon then living in Nauvoo by the name of Sylvester Emmons.[48] He wrote:
The plates are evidently brass, and are covered on both sides with hieroglyphics. They were brought up and shown to Joseph Smith. He compared them, in my presence, with his Egyptian Alphabet…and they are evidently the same characters. He therefore will be able to decipher them.
We know that Joseph was interested in languages. He studied Greek, Hebrew, and German in a secular manner. Therefore, we can easily believe that he attempted to translate the Kinderhook plates without assuming prophetic powers, which powers consequently remain credible.
There exist several accounts that describe the plates. Not all of the account agree on the details.
I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound. They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the plates being drawn on the edge of one of them. They are covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth. [49]
Charlotte Haven claimed to have heard from a friend that Joseph:
said that the figures or writing on them was similar to that in which the Book of Mormon was written...thought that by the help of revelation he would be able to translate them. So a sequel to that holy book may soon be expected.[50]
Brigham Young also drew an outline of one of the Kinderhook plates in a small notebook/diary that he kept. Inside the drawing he wrote:
May 3—1843. I had this at Joseph Smith’s house. Found near Quincy.[51]
The Quincy Whig (a newspaper from a local town near Kinderhook) published their reaction to the plates. It reads:
Finally, a company of ten or twelve repaired to the mound, and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about 11 feet, they came to a bed of limestone, that had apparently been subjected to the action of fire, they removed the stone, which were small and easy to handle, to the depth of two feet more, when they found SIX BRASS PLATES, secured and fastened together by two iron wires, but which were so decayed, that they readily crumbled to dust upon being handled. The plates were so completely covered with rust as almost to obliterate the characters inscribed upon them; but after undergoing a chemical process, the inscriptions were brought out plain and distinct... [52]
Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation; if so, we may be able yet to furnish our readers with it.
Joseph Smith's journal entry for 7 May 1843 reads:
May 7[th] Sunday 1843. forenoon visited by several gentlemen concerning the plates which were dug out of a mound near quncy [Quincy] sent by Wm Smith to the office for Hebrew Bible & Lexicon— Mr Vickers the wire dancer called. A.M.— court of 1st Preside[n]cy met & adjond [adjourned] one week, 2 P.P. [p.m.] 399President not well— councellors acted.—
evening preaching by Elder [Orson] Hyde text Luke 21 chapter.[53]
Parley P. Pratt's account conflicts with Clayton's in some regards:
Six plates having the appearance of Brass have lately been dug out of a mound by a gentleman in Pike Co. Illinois. They are small and filled with engravings in Egyptian language and contain the genealogy of one of the ancient Jaredites back to Ham the son of Noah. His bones were found in the same vase (made of Cement). Part of the bones were 15 ft. underground. ... A large number of Citizens have seen them and compared the characters with those on the Egyptian papyrus which is now in this city. [54]
Comparison of Clayton and Pratt Accounts of Kinderhook Plates
Story Element | Clayton Account | Clayton Correct? | Pratt Account | Pratt Correct? |
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Skeleton | Yes | Incorrect | Yes | Incorrect |
Size skeleton | 9 feet | Incorrect | Normal size | Incorrect |
Depth buried | 6 feet | Incorrect | 15 feet | Incorrect |
Location plates | On breast of skeleton | Incorrect | No mention | N/A |
Dig site | Adams county | Incorrect | Pike county | Correct |
Cement vase | No mention | Correct | Mention | Incorrect |
The contents of the Plates, together with a Fac-simile of the same, will be published in the ‘Times & Seasons,’ as soon as the translation is completed.[55]
Wilbur Fugate, one of the perpetrator's of the hoax, wrote a few decades later:
Our plans worked admirably. A certain Sunday was appointed for the digging. The night before, Wiley went to the Mound where he had previously dug to the depth of about eight feet, there being a flat rock that sounded hollow beneath, and put them under it. On the following morning quite a number of citizens were there to assist in the search, there being two Mormon elders present (Marsh and Sharp). The rock was soon removed but some time elapsed before the plates were discovered. I finally picked them up and exclaimed, 'A piece of pot metal!' Fayette Grubb snatched them from me and struck them against the rock and they fell to pieces. Dr. Harris examined them and said they had hieroglyphics on them. He took acid and removed the rust and they were soon out on exhibition. Under this rock (which) was dome-like in appearance (and) about three feet in diameter, there were a few bones in the last stage of decomposition, also a few pieces of pottery and charcoal. There was no skeleton found. [56]
Later he declared in affidavit:
Those plates are a HUMBUG, gotten up by Robert Wiley, Bridge Whitton and myself. … None of the nine persons who signed the certificate knew the secret, except Wiley and I. We read in Pratt’s prophecy that ‘Truth is yet to spring out of the earth.’ [The quote is from Parley P. Pratt’s 1837 missionary tract Voice of Warning.] We concluded to prove the prophecy by way of a joke. We soon made our plans and executed them. Bridge Whitton cut them out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid and putting it on the plates. When they were finished we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust.[57]
Stanley Kimball published findings demonstrating the plates a hoax:
A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates.[58]
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
Don Bradley presented compelling evidence during his 2011 FAIR Conference presentation that Joseph Smith did indeed attempt to translate a character on the Kinderhook Plates.[59] Bradley noted that William Clayton's account is likely representing personal and specific knowledge acquired from Joseph Smith, since evidence indicates that he made his journal entries that day while he was at the Prophet's home. Clayton's account states that
Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth.
Bradley noted that one of the most prominent characters on the Kinderhook Plates (a symbol shaped like a boat), when broken down into its individual elements matched a symbol found on page 4 (the second page of characters) of the Grammar and Alphabet of the Egyptian Language (GAEL), often referred to as the "Egyptian Alphabet. The GAEL provides meanings for the individual symbols, and the meaning assigned to the particular symbol found on the plates supports the translation reported to have been provided by Joseph.
The conclusion is that Clayton's account appears to be accurate, that Joseph did attempt to translate "a portion" of them by non-revelatory means, and the translation provided matches a corresponding symbol and explanation in the GAEL.
At the time that Joseph Smith translated the Book of Mormon, he only claimed the ability to translate by the "gift and power of God." Over time, Joseph studied other languages and wished to learn to translate by other means. His attempt to use the Grammar and Alphabet of the Egyptian Language (a document that he and others had created) to attempt a translation of the Kinderhook Plates fits in with this desire. Since only a single character "matched," Joseph would have been unable to continue to translate the plates in this manner. This may explain why such a translation was never produced: beyond the single character which happened to match, it would not have even been possible to translate the fraudulent plates either manually or by the "gift and power of God." Therefore, no translation was ever produced.
A critical graphic from "mormoninfographics" states that "Joseph didn't discern the fraud. The LDS Church now concedes it's a hoax. What does this tell us about Joseph Smith's gift of translation?"
Simply put, Joseph's attempt to translate the plates manually tells us that he didn't attempt to translate the plates using the "gift and power of God."
It should be noted that the critical "mormoninfographic" includes a portion of a quote from History of the Church that is written as if it came from Joseph Smith.
The graphic is correct, but it is useful to know the actual source of the quote used by History of the Church.:
I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters. I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.
The quote in question was written in William Clayton's journal. It was rewritten in the first person (as if Joseph Smith had said it himself) when it was included in History of the Church. Clayton's journal is the primary source, which was used in History of the Church (a secondary source).
The quote by William Clayton is indeed accurate: Joseph Smith did attempt to translate a portion of the Kinderhook Plates. This is explained in the following section.
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
So, a larger conclusion that we can draw is that we’ve got both the smoking-gun – the GAEL that he uses to translate, and we’ve got an eyewitness. We know exactly how Joseph Smith attempted to translate from the Kinderhook plates and obtain the content that Clayton says he did. A larger conclusion, then, that we can draw is that Joseph Smith translated from the Kinderhook plates not by revelation, but by non-revelatory means.
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A set of small plates, engraved with characters of ancient appearance, were purported to have been unearthed in Kinderhook, Illinois, in April 1843. The so-called "Kinderhook plates" have been something of an enigma within the Mormon community since they first appeared. While there are faithful LDS who take a number of different positions on the topic of these artifacts, most have concluded that they were fakes.
Joseph Smith appears to have had the plates in his possession for about five days.
Joseph Smith's personal secretary, William Clayton said,
President Joseph has translated a portion [of the Kinderhook plates], and says they contain the history of the person with whom they were found; and he was a descendant of Ham, through the loins of Pharaoh, King of Egypt, and that he received his kingdom through the ruler of heaven and earth.
Chemical analysis performed by the Chicago Historical Society on one of the plates in 1981 showed that the plates were fake.[1] Before the release of the CHS' analysis, criticism of the episode from those outside of The Church of Jesus Christ of Latter-day Saints was infrequent.[2] After the release, criticism became much more frequent.[3] All critics have believed that this episode brings into question any claim of "inspiration" that Joseph used to translate the Kinderhook Plates and by extension any other revelations he received.
However, Joseph Smith "translated" a portion of those plates, not by claiming inspiration, but by comparing characters on the plates to those on his "Grammar and Alphabet of the Egyptian Language" (GAEL). (The GAEL was composed in Kirtland about the time of the translation of the Book of Abraham.) Joseph found one of the most prominent characters on the plates to match a character on the second page of characters in the GAEL. Both were boat shaped. The GAEL interpretation of this boat-shaped character included everything that William Clayton said Joseph said.
Corroborating this is a letter in the New York Herald for May 30th, 1843, from someone who signed pseudonymously as "A Gentile." Research shows "A Gentile" to be a friendly non-Mormon then living in Nauvoo by the name of Sylvester Emmons.[4] He wrote:
The plates are evidently brass, and are covered on both sides with hieroglyphics. They were brought up and shown to Joseph Smith. He compared them, in my presence, with his Egyptian Alphabet…and they are evidently the same characters. He therefore will be able to decipher them.
We know that Joseph was interested in languages. He studied Greek, Hebrew, and German in a secular manner. Therefore, we can easily believe that he attempted to translate the Kinderhook plates without assuming prophetic powers, which powers consequently remain credible.
There exist several accounts that describe the plates. Not all of the account agree on the details.
I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound. They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the plates being drawn on the edge of one of them. They are covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth. [5]
Charlotte Haven claimed to have heard from a friend that Joseph:
said that the figures or writing on them was similar to that in which the Book of Mormon was written...thought that by the help of revelation he would be able to translate them. So a sequel to that holy book may soon be expected.[6]
Brigham Young also drew an outline of one of the Kinderhook plates in a small notebook/diary that he kept. Inside the drawing he wrote:
May 3—1843. I had this at Joseph Smith’s house. Found near Quincy.[7]
The Quincy Whig (a newspaper from a local town near Kinderhook) published their reaction to the plates. It reads:
Finally, a company of ten or twelve repaired to the mound, and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about 11 feet, they came to a bed of limestone, that had apparently been subjected to the action of fire, they removed the stone, which were small and easy to handle, to the depth of two feet more, when they found SIX BRASS PLATES, secured and fastened together by two iron wires, but which were so decayed, that they readily crumbled to dust upon being handled. The plates were so completely covered with rust as almost to obliterate the characters inscribed upon them; but after undergoing a chemical process, the inscriptions were brought out plain and distinct... [8]
Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation; if so, we may be able yet to furnish our readers with it.
Joseph Smith's journal entry for 7 May 1843 reads:
May 7[th] Sunday 1843. forenoon visited by several gentlemen concerning the plates which were dug out of a mound near quncy [Quincy] sent by Wm Smith to the office for Hebrew Bible & Lexicon— Mr Vickers the wire dancer called. A.M.— court of 1st Preside[n]cy met & adjond [adjourned] one week, 2 P.P. [p.m.] 399President not well— councellors acted.—
evening preaching by Elder [Orson] Hyde text Luke 21 chapter.[9]
Parley P. Pratt's account conflicts with Clayton's in some regards:
Six plates having the appearance of Brass have lately been dug out of a mound by a gentleman in Pike Co. Illinois. They are small and filled with engravings in Egyptian language and contain the genealogy of one of the ancient Jaredites back to Ham the son of Noah. His bones were found in the same vase (made of Cement). Part of the bones were 15 ft. underground. ... A large number of Citizens have seen them and compared the characters with those on the Egyptian papyrus which is now in this city. [10]
Comparison of Clayton and Pratt Accounts of Kinderhook Plates
Story Element | Clayton Account | Clayton Correct? | Pratt Account | Pratt Correct? |
---|---|---|---|---|
Skeleton | Yes | Incorrect | Yes | Incorrect |
Size skeleton | 9 feet | Incorrect | Normal size | Incorrect |
Depth buried | 6 feet | Incorrect | 15 feet | Incorrect |
Location plates | On breast of skeleton | Incorrect | No mention | N/A |
Dig site | Adams county | Incorrect | Pike county | Correct |
Cement vase | No mention | Correct | Mention | Incorrect |
The contents of the Plates, together with a Fac-simile of the same, will be published in the ‘Times & Seasons,’ as soon as the translation is completed.[11]
Wilbur Fugate, one of the perpetrator's of the hoax, wrote a few decades later:
Our plans worked admirably. A certain Sunday was appointed for the digging. The night before, Wiley went to the Mound where he had previously dug to the depth of about eight feet, there being a flat rock that sounded hollow beneath, and put them under it. On the following morning quite a number of citizens were there to assist in the search, there being two Mormon elders present (Marsh and Sharp). The rock was soon removed but some time elapsed before the plates were discovered. I finally picked them up and exclaimed, 'A piece of pot metal!' Fayette Grubb snatched them from me and struck them against the rock and they fell to pieces. Dr. Harris examined them and said they had hieroglyphics on them. He took acid and removed the rust and they were soon out on exhibition. Under this rock (which) was dome-like in appearance (and) about three feet in diameter, there were a few bones in the last stage of decomposition, also a few pieces of pottery and charcoal. There was no skeleton found. [12]
Later he declared in affidavit:
Those plates are a HUMBUG, gotten up by Robert Wiley, Bridge Whitton and myself. … None of the nine persons who signed the certificate knew the secret, except Wiley and I. We read in Pratt’s prophecy that ‘Truth is yet to spring out of the earth.’ [The quote is from Parley P. Pratt’s 1837 missionary tract Voice of Warning.] We concluded to prove the prophecy by way of a joke. We soon made our plans and executed them. Bridge Whitton cut them out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid and putting it on the plates. When they were finished we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust.[13]
Stanley Kimball published findings demonstrating the plates a hoax:
A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates.[14]
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
Don Bradley presented compelling evidence during his 2011 FAIR Conference presentation that Joseph Smith did indeed attempt to translate a character on the Kinderhook Plates.[15] Bradley noted that William Clayton's account is likely representing personal and specific knowledge acquired from Joseph Smith, since evidence indicates that he made his journal entries that day while he was at the Prophet's home. Clayton's account states that
Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth.
Bradley noted that one of the most prominent characters on the Kinderhook Plates (a symbol shaped like a boat), when broken down into its individual elements matched a symbol found on page 4 (the second page of characters) of the Grammar and Alphabet of the Egyptian Language (GAEL), often referred to as the "Egyptian Alphabet. The GAEL provides meanings for the individual symbols, and the meaning assigned to the particular symbol found on the plates supports the translation reported to have been provided by Joseph.
The conclusion is that Clayton's account appears to be accurate, that Joseph did attempt to translate "a portion" of them by non-revelatory means, and the translation provided matches a corresponding symbol and explanation in the GAEL.
At the time that Joseph Smith translated the Book of Mormon, he only claimed the ability to translate by the "gift and power of God." Over time, Joseph studied other languages and wished to learn to translate by other means. His attempt to use the Grammar and Alphabet of the Egyptian Language (a document that he and others had created) to attempt a translation of the Kinderhook Plates fits in with this desire. Since only a single character "matched," Joseph would have been unable to continue to translate the plates in this manner. This may explain why such a translation was never produced: beyond the single character which happened to match, it would not have even been possible to translate the fraudulent plates either manually or by the "gift and power of God." Therefore, no translation was ever produced.
A critical graphic from "mormoninfographics" states that "Joseph didn't discern the fraud. The LDS Church now concedes it's a hoax. What does this tell us about Joseph Smith's gift of translation?"
Simply put, Joseph's attempt to translate the plates manually tells us that he didn't attempt to translate the plates using the "gift and power of God."
It should be noted that the critical "mormoninfographic" includes a portion of a quote from History of the Church that is written as if it came from Joseph Smith.
The graphic is correct, but it is useful to know the actual source of the quote used by History of the Church.:
I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters. I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.
The quote in question was written in William Clayton's journal. It was rewritten in the first person (as if Joseph Smith had said it himself) when it was included in History of the Church. Clayton's journal is the primary source, which was used in History of the Church (a secondary source).
The quote by William Clayton is indeed accurate: Joseph Smith did attempt to translate a portion of the Kinderhook Plates. This is explained in the following section.
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
So, a larger conclusion that we can draw is that we’ve got both the smoking-gun – the GAEL that he uses to translate, and we’ve got an eyewitness. We know exactly how Joseph Smith attempted to translate from the Kinderhook plates and obtain the content that Clayton says he did. A larger conclusion, then, that we can draw is that Joseph Smith translated from the Kinderhook plates not by revelation, but by non-revelatory means.
Key sources |
|
Wiki links |
|
FAIR links |
|
Online |
|
Video |
|
Print |
|
Navigators |
|
Sub categories |
Critical sources |
|
Notes
Life and Character |
|
Youth |
|
Revelations and the Church |
|
Prophetic Statements |
|
Society |
|
Plural marriage (polygamy) |
|
Death |
A set of small plates, engraved with characters of ancient appearance, were purported to have been unearthed in Kinderhook, Illinois, in April 1843. The so-called "Kinderhook plates" have been something of an enigma within the Mormon community since they first appeared. While there are faithful LDS who take a number of different positions on the topic of these artifacts, most have concluded that they were fakes.
Joseph Smith appears to have had the plates in his possession for about five days.
Joseph Smith's personal secretary, William Clayton said,
President Joseph has translated a portion [of the Kinderhook plates], and says they contain the history of the person with whom they were found; and he was a descendant of Ham, through the loins of Pharaoh, King of Egypt, and that he received his kingdom through the ruler of heaven and earth.
Chemical analysis performed by the Chicago Historical Society on one of the plates in 1981 showed that the plates were fake.[1] Before the release of the CHS' analysis, criticism of the episode from those outside of The Church of Jesus Christ of Latter-day Saints was infrequent.[2] After the release, criticism became much more frequent.[3] All critics have believed that this episode brings into question any claim of "inspiration" that Joseph used to translate the Kinderhook Plates and by extension any other revelations he received.
However, Joseph Smith "translated" a portion of those plates, not by claiming inspiration, but by comparing characters on the plates to those on his "Grammar and Alphabet of the Egyptian Language" (GAEL). (The GAEL was composed in Kirtland about the time of the translation of the Book of Abraham.) Joseph found one of the most prominent characters on the plates to match a character on the second page of characters in the GAEL. Both were boat shaped. The GAEL interpretation of this boat-shaped character included everything that William Clayton said Joseph said.
Corroborating this is a letter in the New York Herald for May 30th, 1843, from someone who signed pseudonymously as "A Gentile." Research shows "A Gentile" to be a friendly non-Mormon then living in Nauvoo by the name of Sylvester Emmons.[4] He wrote:
The plates are evidently brass, and are covered on both sides with hieroglyphics. They were brought up and shown to Joseph Smith. He compared them, in my presence, with his Egyptian Alphabet…and they are evidently the same characters. He therefore will be able to decipher them.
We know that Joseph was interested in languages. He studied Greek, Hebrew, and German in a secular manner. Therefore, we can easily believe that he attempted to translate the Kinderhook plates without assuming prophetic powers, which powers consequently remain credible.
There exist several accounts that describe the plates. Not all of the account agree on the details.
I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound. They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the plates being drawn on the edge of one of them. They are covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth. [5]
Charlotte Haven claimed to have heard from a friend that Joseph:
said that the figures or writing on them was similar to that in which the Book of Mormon was written...thought that by the help of revelation he would be able to translate them. So a sequel to that holy book may soon be expected.[6]
Brigham Young also drew an outline of one of the Kinderhook plates in a small notebook/diary that he kept. Inside the drawing he wrote:
May 3—1843. I had this at Joseph Smith’s house. Found near Quincy.[7]
The Quincy Whig (a newspaper from a local town near Kinderhook) published their reaction to the plates. It reads:
Finally, a company of ten or twelve repaired to the mound, and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about 11 feet, they came to a bed of limestone, that had apparently been subjected to the action of fire, they removed the stone, which were small and easy to handle, to the depth of two feet more, when they found SIX BRASS PLATES, secured and fastened together by two iron wires, but which were so decayed, that they readily crumbled to dust upon being handled. The plates were so completely covered with rust as almost to obliterate the characters inscribed upon them; but after undergoing a chemical process, the inscriptions were brought out plain and distinct... [8]
Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation; if so, we may be able yet to furnish our readers with it.
Joseph Smith's journal entry for 7 May 1843 reads:
May 7[th] Sunday 1843. forenoon visited by several gentlemen concerning the plates which were dug out of a mound near quncy [Quincy] sent by Wm Smith to the office for Hebrew Bible & Lexicon— Mr Vickers the wire dancer called. A.M.— court of 1st Preside[n]cy met & adjond [adjourned] one week, 2 P.P. [p.m.] 399President not well— councellors acted.—
evening preaching by Elder [Orson] Hyde text Luke 21 chapter.[9]
Parley P. Pratt's account conflicts with Clayton's in some regards:
Six plates having the appearance of Brass have lately been dug out of a mound by a gentleman in Pike Co. Illinois. They are small and filled with engravings in Egyptian language and contain the genealogy of one of the ancient Jaredites back to Ham the son of Noah. His bones were found in the same vase (made of Cement). Part of the bones were 15 ft. underground. ... A large number of Citizens have seen them and compared the characters with those on the Egyptian papyrus which is now in this city. [10]
Comparison of Clayton and Pratt Accounts of Kinderhook Plates
Story Element | Clayton Account | Clayton Correct? | Pratt Account | Pratt Correct? |
---|---|---|---|---|
Skeleton | Yes | Incorrect | Yes | Incorrect |
Size skeleton | 9 feet | Incorrect | Normal size | Incorrect |
Depth buried | 6 feet | Incorrect | 15 feet | Incorrect |
Location plates | On breast of skeleton | Incorrect | No mention | N/A |
Dig site | Adams county | Incorrect | Pike county | Correct |
Cement vase | No mention | Correct | Mention | Incorrect |
The contents of the Plates, together with a Fac-simile of the same, will be published in the ‘Times & Seasons,’ as soon as the translation is completed.[11]
Wilbur Fugate, one of the perpetrator's of the hoax, wrote a few decades later:
Our plans worked admirably. A certain Sunday was appointed for the digging. The night before, Wiley went to the Mound where he had previously dug to the depth of about eight feet, there being a flat rock that sounded hollow beneath, and put them under it. On the following morning quite a number of citizens were there to assist in the search, there being two Mormon elders present (Marsh and Sharp). The rock was soon removed but some time elapsed before the plates were discovered. I finally picked them up and exclaimed, 'A piece of pot metal!' Fayette Grubb snatched them from me and struck them against the rock and they fell to pieces. Dr. Harris examined them and said they had hieroglyphics on them. He took acid and removed the rust and they were soon out on exhibition. Under this rock (which) was dome-like in appearance (and) about three feet in diameter, there were a few bones in the last stage of decomposition, also a few pieces of pottery and charcoal. There was no skeleton found. [12]
Later he declared in affidavit:
Those plates are a HUMBUG, gotten up by Robert Wiley, Bridge Whitton and myself. … None of the nine persons who signed the certificate knew the secret, except Wiley and I. We read in Pratt’s prophecy that ‘Truth is yet to spring out of the earth.’ [The quote is from Parley P. Pratt’s 1837 missionary tract Voice of Warning.] We concluded to prove the prophecy by way of a joke. We soon made our plans and executed them. Bridge Whitton cut them out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid and putting it on the plates. When they were finished we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust.[13]
Stanley Kimball published findings demonstrating the plates a hoax:
A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates.[14]
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
Don Bradley presented compelling evidence during his 2011 FAIR Conference presentation that Joseph Smith did indeed attempt to translate a character on the Kinderhook Plates.[15] Bradley noted that William Clayton's account is likely representing personal and specific knowledge acquired from Joseph Smith, since evidence indicates that he made his journal entries that day while he was at the Prophet's home. Clayton's account states that
Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth.
Bradley noted that one of the most prominent characters on the Kinderhook Plates (a symbol shaped like a boat), when broken down into its individual elements matched a symbol found on page 4 (the second page of characters) of the Grammar and Alphabet of the Egyptian Language (GAEL), often referred to as the "Egyptian Alphabet. The GAEL provides meanings for the individual symbols, and the meaning assigned to the particular symbol found on the plates supports the translation reported to have been provided by Joseph.
The conclusion is that Clayton's account appears to be accurate, that Joseph did attempt to translate "a portion" of them by non-revelatory means, and the translation provided matches a corresponding symbol and explanation in the GAEL.
At the time that Joseph Smith translated the Book of Mormon, he only claimed the ability to translate by the "gift and power of God." Over time, Joseph studied other languages and wished to learn to translate by other means. His attempt to use the Grammar and Alphabet of the Egyptian Language (a document that he and others had created) to attempt a translation of the Kinderhook Plates fits in with this desire. Since only a single character "matched," Joseph would have been unable to continue to translate the plates in this manner. This may explain why such a translation was never produced: beyond the single character which happened to match, it would not have even been possible to translate the fraudulent plates either manually or by the "gift and power of God." Therefore, no translation was ever produced.
A critical graphic from "mormoninfographics" states that "Joseph didn't discern the fraud. The LDS Church now concedes it's a hoax. What does this tell us about Joseph Smith's gift of translation?"
Simply put, Joseph's attempt to translate the plates manually tells us that he didn't attempt to translate the plates using the "gift and power of God."
It should be noted that the critical "mormoninfographic" includes a portion of a quote from History of the Church that is written as if it came from Joseph Smith.
The graphic is correct, but it is useful to know the actual source of the quote used by History of the Church.:
I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters. I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.
The quote in question was written in William Clayton's journal. It was rewritten in the first person (as if Joseph Smith had said it himself) when it was included in History of the Church. Clayton's journal is the primary source, which was used in History of the Church (a secondary source).
The quote by William Clayton is indeed accurate: Joseph Smith did attempt to translate a portion of the Kinderhook Plates. This is explained in the following section.
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
So, a larger conclusion that we can draw is that we’ve got both the smoking-gun – the GAEL that he uses to translate, and we’ve got an eyewitness. We know exactly how Joseph Smith attempted to translate from the Kinderhook plates and obtain the content that Clayton says he did. A larger conclusion, then, that we can draw is that Joseph Smith translated from the Kinderhook plates not by revelation, but by non-revelatory means.
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A set of small plates, engraved with characters of ancient appearance, were purported to have been unearthed in Kinderhook, Illinois, in April 1843. The so-called "Kinderhook plates" have been something of an enigma within the Mormon community since they first appeared. While there are faithful LDS who take a number of different positions on the topic of these artifacts, most have concluded that they were fakes.
Joseph Smith appears to have had the plates in his possession for about five days.
Joseph Smith's personal secretary, William Clayton said,
President Joseph has translated a portion [of the Kinderhook plates], and says they contain the history of the person with whom they were found; and he was a descendant of Ham, through the loins of Pharaoh, King of Egypt, and that he received his kingdom through the ruler of heaven and earth.
Chemical analysis performed by the Chicago Historical Society on one of the plates in 1981 showed that the plates were fake.[1] Before the release of the CHS' analysis, criticism of the episode from those outside of The Church of Jesus Christ of Latter-day Saints was infrequent.[2] After the release, criticism became much more frequent.[3] All critics have believed that this episode brings into question any claim of "inspiration" that Joseph used to translate the Kinderhook Plates and by extension any other revelations he received.
However, Joseph Smith "translated" a portion of those plates, not by claiming inspiration, but by comparing characters on the plates to those on his "Grammar and Alphabet of the Egyptian Language" (GAEL). (The GAEL was composed in Kirtland about the time of the translation of the Book of Abraham.) Joseph found one of the most prominent characters on the plates to match a character on the second page of characters in the GAEL. Both were boat shaped. The GAEL interpretation of this boat-shaped character included everything that William Clayton said Joseph said.
Corroborating this is a letter in the New York Herald for May 30th, 1843, from someone who signed pseudonymously as "A Gentile." Research shows "A Gentile" to be a friendly non-Mormon then living in Nauvoo by the name of Sylvester Emmons.[4] He wrote:
The plates are evidently brass, and are covered on both sides with hieroglyphics. They were brought up and shown to Joseph Smith. He compared them, in my presence, with his Egyptian Alphabet…and they are evidently the same characters. He therefore will be able to decipher them.
We know that Joseph was interested in languages. He studied Greek, Hebrew, and German in a secular manner. Therefore, we can easily believe that he attempted to translate the Kinderhook plates without assuming prophetic powers, which powers consequently remain credible.
There exist several accounts that describe the plates. Not all of the account agree on the details.
I have seen 6 brass plates which were found in Adams County by some persons who were digging in a mound. They found a skeleton about 6 feet from the surface of the earth which was 9 foot high. [At this point there is a tracing of a plate in the journal.] The plates were on the breast of the skeleton. This diagram shows the size of the plates being drawn on the edge of one of them. They are covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth. [5]
Charlotte Haven claimed to have heard from a friend that Joseph:
said that the figures or writing on them was similar to that in which the Book of Mormon was written...thought that by the help of revelation he would be able to translate them. So a sequel to that holy book may soon be expected.[6]
Brigham Young also drew an outline of one of the Kinderhook plates in a small notebook/diary that he kept. Inside the drawing he wrote:
May 3—1843. I had this at Joseph Smith’s house. Found near Quincy.[7]
The Quincy Whig (a newspaper from a local town near Kinderhook) published their reaction to the plates. It reads:
Finally, a company of ten or twelve repaired to the mound, and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about 11 feet, they came to a bed of limestone, that had apparently been subjected to the action of fire, they removed the stone, which were small and easy to handle, to the depth of two feet more, when they found SIX BRASS PLATES, secured and fastened together by two iron wires, but which were so decayed, that they readily crumbled to dust upon being handled. The plates were so completely covered with rust as almost to obliterate the characters inscribed upon them; but after undergoing a chemical process, the inscriptions were brought out plain and distinct... [8]
Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation; if so, we may be able yet to furnish our readers with it.
Joseph Smith's journal entry for 7 May 1843 reads:
May 7[th] Sunday 1843. forenoon visited by several gentlemen concerning the plates which were dug out of a mound near quncy [Quincy] sent by Wm Smith to the office for Hebrew Bible & Lexicon— Mr Vickers the wire dancer called. A.M.— court of 1st Preside[n]cy met & adjond [adjourned] one week, 2 P.P. [p.m.] 399President not well— councellors acted.—
evening preaching by Elder [Orson] Hyde text Luke 21 chapter.[9]
Parley P. Pratt's account conflicts with Clayton's in some regards:
Six plates having the appearance of Brass have lately been dug out of a mound by a gentleman in Pike Co. Illinois. They are small and filled with engravings in Egyptian language and contain the genealogy of one of the ancient Jaredites back to Ham the son of Noah. His bones were found in the same vase (made of Cement). Part of the bones were 15 ft. underground. ... A large number of Citizens have seen them and compared the characters with those on the Egyptian papyrus which is now in this city. [10]
Comparison of Clayton and Pratt Accounts of Kinderhook Plates
Story Element | Clayton Account | Clayton Correct? | Pratt Account | Pratt Correct? |
---|---|---|---|---|
Skeleton | Yes | Incorrect | Yes | Incorrect |
Size skeleton | 9 feet | Incorrect | Normal size | Incorrect |
Depth buried | 6 feet | Incorrect | 15 feet | Incorrect |
Location plates | On breast of skeleton | Incorrect | No mention | N/A |
Dig site | Adams county | Incorrect | Pike county | Correct |
Cement vase | No mention | Correct | Mention | Incorrect |
The contents of the Plates, together with a Fac-simile of the same, will be published in the ‘Times & Seasons,’ as soon as the translation is completed.[11]
Wilbur Fugate, one of the perpetrator's of the hoax, wrote a few decades later:
Our plans worked admirably. A certain Sunday was appointed for the digging. The night before, Wiley went to the Mound where he had previously dug to the depth of about eight feet, there being a flat rock that sounded hollow beneath, and put them under it. On the following morning quite a number of citizens were there to assist in the search, there being two Mormon elders present (Marsh and Sharp). The rock was soon removed but some time elapsed before the plates were discovered. I finally picked them up and exclaimed, 'A piece of pot metal!' Fayette Grubb snatched them from me and struck them against the rock and they fell to pieces. Dr. Harris examined them and said they had hieroglyphics on them. He took acid and removed the rust and they were soon out on exhibition. Under this rock (which) was dome-like in appearance (and) about three feet in diameter, there were a few bones in the last stage of decomposition, also a few pieces of pottery and charcoal. There was no skeleton found. [12]
Later he declared in affidavit:
Those plates are a HUMBUG, gotten up by Robert Wiley, Bridge Whitton and myself. … None of the nine persons who signed the certificate knew the secret, except Wiley and I. We read in Pratt’s prophecy that ‘Truth is yet to spring out of the earth.’ [The quote is from Parley P. Pratt’s 1837 missionary tract Voice of Warning.] We concluded to prove the prophecy by way of a joke. We soon made our plans and executed them. Bridge Whitton cut them out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid and putting it on the plates. When they were finished we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust.[13]
Stanley Kimball published findings demonstrating the plates a hoax:
A recent electronic and chemical analysis of a metal plate (one of six original plates) brought in 1843 to the Prophet Joseph Smith in Nauvoo, Illinois, appears to solve a previously unanswered question in Church history, helping to further evidence that the plate is what its producers later said it was—a nineteenth-century attempt to lure Joseph Smith into making a translation of ancient-looking characters that had been etched into the plates.[14]
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
Don Bradley presented compelling evidence during his 2011 FAIR Conference presentation that Joseph Smith did indeed attempt to translate a character on the Kinderhook Plates.[15] Bradley noted that William Clayton's account is likely representing personal and specific knowledge acquired from Joseph Smith, since evidence indicates that he made his journal entries that day while he was at the Prophet's home. Clayton's account states that
Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharoah king of Egypt, and that he received his kingdom from the ruler of heaven and earth.
Bradley noted that one of the most prominent characters on the Kinderhook Plates (a symbol shaped like a boat), when broken down into its individual elements matched a symbol found on page 4 (the second page of characters) of the Grammar and Alphabet of the Egyptian Language (GAEL), often referred to as the "Egyptian Alphabet. The GAEL provides meanings for the individual symbols, and the meaning assigned to the particular symbol found on the plates supports the translation reported to have been provided by Joseph.
The conclusion is that Clayton's account appears to be accurate, that Joseph did attempt to translate "a portion" of them by non-revelatory means, and the translation provided matches a corresponding symbol and explanation in the GAEL.
At the time that Joseph Smith translated the Book of Mormon, he only claimed the ability to translate by the "gift and power of God." Over time, Joseph studied other languages and wished to learn to translate by other means. His attempt to use the Grammar and Alphabet of the Egyptian Language (a document that he and others had created) to attempt a translation of the Kinderhook Plates fits in with this desire. Since only a single character "matched," Joseph would have been unable to continue to translate the plates in this manner. This may explain why such a translation was never produced: beyond the single character which happened to match, it would not have even been possible to translate the fraudulent plates either manually or by the "gift and power of God." Therefore, no translation was ever produced.
A critical graphic from "mormoninfographics" states that "Joseph didn't discern the fraud. The LDS Church now concedes it's a hoax. What does this tell us about Joseph Smith's gift of translation?"
Simply put, Joseph's attempt to translate the plates manually tells us that he didn't attempt to translate the plates using the "gift and power of God."
It should be noted that the critical "mormoninfographic" includes a portion of a quote from History of the Church that is written as if it came from Joseph Smith.
The graphic is correct, but it is useful to know the actual source of the quote used by History of the Church.:
I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters. I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.
The quote in question was written in William Clayton's journal. It was rewritten in the first person (as if Joseph Smith had said it himself) when it was included in History of the Church. Clayton's journal is the primary source, which was used in History of the Church (a secondary source).
The quote by William Clayton is indeed accurate: Joseph Smith did attempt to translate a portion of the Kinderhook Plates. This is explained in the following section.
The following is from Stanley B. Kimball, "Kinderhook Plates Brought to Joseph Smith Appear to Be a Nineteenth-Century Hoax," Ensign, August 1981 off-site
These two oblique references to a “translation” were followed thirteen years later by a more direct published statement that until recently was wrongly thought to have been written by Joseph Smith himself. On September 3 and 10, 1856, the following paragraphs appeared in the Deseret News as part of the serialized “History of Joseph Smith”:
“[May 1, 1843:] I insert fac similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. R. Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton, and were covered on both sides with ancient characters.
“I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the ruler of heaven and earth.” (Then followed a reprint of material from the Times and Seasons article.)
Although this account appears to be the writing of Joseph Smith, it is actually an excerpt from a journal of William Clayton. It has been well known that the serialized “History of Joseph Smith” consists largely of items from other persons’ personal journals and other sources, collected during Joseph Smith’s lifetime and continued after the Saints were in Utah, then edited and pieced together to form a history of the Prophet’s life “in his own words.” It was not uncommon in the nineteenth century for biographers to put the narrative in the first person when compiling a biographical work, even though the subject of the biography did not actually say or write all the words attributed to him; thus the narrative would represent a faithful report of what others felt would be helpful to print. The Clayton journal excerpt was one item used in this way. For example, the words “I have translated a portion” originally read “President J. has translated a portion. …”
So, a larger conclusion that we can draw is that we’ve got both the smoking-gun – the GAEL that he uses to translate, and we’ve got an eyewitness. We know exactly how Joseph Smith attempted to translate from the Kinderhook plates and obtain the content that Clayton says he did. A larger conclusion, then, that we can draw is that Joseph Smith translated from the Kinderhook plates not by revelation, but by non-revelatory means.
Key sources |
|
Wiki links |
|
FAIR links |
|
Online |
|
Video |
|
Print |
|
Navigators |
|
Sub categories |
Critical sources |
|
Notes
Notes
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