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*[[Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 11#Response to claim: 329-330 - Joseph claimed that the papyrus was written by Abraham himself|Response to claim: 329-330 - Joseph claimed that the papyrus was written by Abraham himself]] | *[[Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 11#Response to claim: 329-330 - Joseph claimed that the papyrus was written by Abraham himself|Response to claim: 329-330 - Joseph claimed that the papyrus was written by Abraham himself]] |
Chapter 10 | A FAIR Analysis of: The Changing World of Mormonism, a work by author: Jerald and Sandra Tanner
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Chapter 12 |
Claim Evaluation |
The Changing World of Mormonism |
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Joseph claimed that the papyrus was written by Abraham himself.
When the Prophet Joseph Smith published the first installments of the Book of Abraham in 1842, the caption in the Times and Seasons read as follows:
"A translation of some ancient Records that have fallen into our hands, from the Catacombs of Egypt, purporting to be the writings of Abraham, while he was in Egypt, called the Book of Abraham, written by his own hand, upon papyrus."[1]
Kirtland Egyptian Paper (KEP) - A1 likewise has the following caption:
“Translation of the Book of Abraham written by his own hand upon papyrus and found in the catacombs of Egypt.”[2]
The phrase “by his own hand upon papyrus” has drawn a number of investigative remarks. Critics have alleged that the phrase “by his own hand upon papyrus” must necessarily be indicating that Joseph Smith thought that the papyrus he obtained was written by the hand of Abraham himself. The problem, however, is that the papyri donʼt date to Abrahamʼs time. Critics have argued that this is, therefore, another point against Joseph Smith and the authenticity of the Book of Abraham.
LDS scholars have approached this issue from a number of perspectives. There are two underlying LDS scholarly approaches that have been advanced in evaluating the significance of this phrase in the heading for the Book of Abraham. These approaches are:
Whether or not one accepts that the phrase “by his own hand upon papyrus” is an ancient or modern redaction to the text, a few things are certain. [3]
First, if the phrase was a part of the ancient title of the text then there is no justification from the Egyptological evidence that the phrase requires a holographic nature of the papyri. The ancient Egyptians who used the phrase or ones like it never mandated that such be viewed as implying holographic claims.
Second, if the phrase is a 19th century redaction to the text then this is an issue concerning not the Book of Abraham's authenticity but the assumptions of Joseph Smith and his associates. If Joseph Smith did in fact harbor such assumptions, that has nothing to do with the authenticity of the actual Book of Abraham itself. Likewise, unless it can be shown that Joseph Smith’s views of the nature of the authorship of the papyri came by revelatory means, then one cannot hold the Prophet to an impossible standard of perfection (one that the Prophet never established for himself) and criticize him for merely doing what humans do; have opinions and speculations.
Thirdly, if the phrase “by his own hand upon papyrus” is a 19th century redaction and if Joseph Smith assumed a holographic nature of the papyri, then the whole issue is one of assumption. If one believes that Prophets must be right about everything or they are false prophets, then such an assumption reflects only the thoughts and background of the person holding the assumption. The same for those who hold no such assumption and acknowledge the fallibility of Prophets. We should therefore be careful to not impose our own assumptions on those figures in the past who may not have shared such assumptions or standards.
In each of these three cases, the phrase “by his own hand upon papyrus” cannot be used as evidence against the authenticity of the Book of Abraham.
Regardless of which approach may be correct, it is clear that the assumptions of those critical of the authenticity of the Book of Abraham are unfounded in this regard.[4] Either option resolves the issue; both would have to be untenable for the critics to have a case.
Hugh Nibley said that the papyri does not prove the Book of Abraham to be true and the LDS scholars were unprepared.Author's sources:
- Daily Universe, Brigham Young University, December 1, 1967
- BYU Studies, Winter 1968, pp.171-72 (Vol. 8, No. 2, Prolegomena to Any Study of The Book of Abraham")
Nibley himself was fairly well suited to a study of the papyri:
Since the translation of the papyri was turned over to Hugh Nibley, this proves that the prophet does not have the ability to translate ancient records.
Facsimile 1 does not show Abraham fastened to an altar being sacrificed, but instead shows Hor being prepared for burial.
The papyrus with the illustration represented in Facsimile 1 (view) is the only recovered item that has any connection to the text of the Book of Abraham.
This vignette is called a "lion couch scene" by Egyptologists. It usually represents the embalming of the deceased individual in preparation for burial. However, this particular lion couch scene represents the resurrection of Hor (figure 2), aided by the Egyptian god Anubis (3).[6]
Abraham 1꞉12 and the notes to Facsimile 1 identify it as representing Abraham being sacrificed by the priest of Elkenah in Ur.
Although many similar lion couch scenes exist, this one has quite a few unique features:
Therefore, we do not agree that it is the "same funeral scene." Facsimile 1 actually depicts the resurrection of Osiris. The figure on the couch is alive. The figures to which it is compared all show the preparation of a mummy.
Abraham noted that the attempt to sacrifice him "was done after the manner of the Egyptians" (Abraham 1:11). Egyptologists Kerry Muhlestein and John Gee note that evidence has been uncovered of the practice of human sacrifice in ancient Egypt,
[A]rchaeologists have discovered evidence of human sacrifice. Just outside the Middle Kingdom fortress at Mirgissa, which had been part of the Egyptian empire in Nubia, a deposit was found containing various ritual objects such as melted wax figurines, a flint knife, and the decapitated body of a foreigner slain during rites designed to ward off enemies. Almost universally, this discovery has been accepted as a case of human sacrifice.20 Texts from this and similar rites from the Middle Kingdom specify that the ritual was directed against "every evil speaker, every evil speech, every evil curse, every evil plot, every evil imprecation, every evil attack, every evil rebellion, every evil plan, and every evil thing,"[7] which refers to those who "speak evil" of the king or of his policies.[8] The remains in the deposit are consistent with those of later ritual texts describing the daily execration rite, which was usually a wax figure substituting in effigy for a human sacrifice: "Bind with the sinew of a red cow . . . spit on him four times . . . trample on him with the left foot . . . smite him with a spear . . . decapitate him with a knife . . . place him on the fire . . . spit on him in the fire many times."[9] Again we see that the use of a knife was followed by burning. The fact that the site of Mirgissa is not in Egypt proper but was part of the Egyptian empire in Nubia informs us that the Egyptians extended such practices beyond their borders.
In fact, throughout time we find that ritual violence was often aimed at foreign places and people.[10] Their very foreignness was seen as a threat to Egypt's political and social order. Hence many of the known examples of ritual slaying are aimed at foreigners, such as those at Mirgissa or Tod. All three examples we have shared involve protecting sacred places and things, such as the boundary of a necropolis, a temple, or even Egypt itself.[11]
The Apocalypse of Abraham is a Jewish document composed between about 70–150 AD. The Apocalypse of Abraham describes the idolatry of Abraham's father in detail, and talks of how Abraham came to disbelieve in his father's gods:
VIII. And it came to pass while I spake thus to my father Terah in the court of my house, there cometh down the voice of a Mighty One from heaven in a fiery cloud-burst, saying and crying: “Abraham, Abraham!” And I said: “Here am I.” And He said: “Thou art seeking in the understanding of thine heart the God of Gods and the Creator; I am He: Go out from thy father Terah, and get thee out from the house, that thou also be not slain in the sins of thy father’s house.” And I went out. And it came to pass when I went out, that before I succeeded in getting out in front of the door of the court, there came a sound of a [great] thunder and burnt him and his house, and everything whatsoever in his house, down to the ground, forty cubits.[12]
Jubilees 12:1-8:
1. And it came to pass in the sixth week, in the seventh year thereof, that Abram said to Terah his father, saying, 'Father!' 2. And he said, 'Behold, here am I, my son.' And he said,'What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself? 3. For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not: 4. Worship the God of heaven, Who causes the rain and the dew to descend on the earth And does everything upon the earth,And has created everything by His word, And all life is from before His face. 5. Why do ye worship things that have no spirit in them? For they are the work of (men's) hands,And on your shoulders do ye bear them, And ye have no help from them, But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them: Worship them not.' 6. And his father said unto him, I also know it, my son, but what shall I do with a people who have made me to serve before them? 7. And if I tell them the truth, they will slay me; for their soul cleaves to them to worship them and honour them. 8. Keep silent, my son, lest they slay thee.' And these words he spake to his two brothers, and they were angry with him and he kept silent.
LDS leaders were unable to detect the Hofmann forgeries. If they were really led be revelation, they should have been able to figure out that the documents were fake.
But as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore I say unto you, hold your peace until I shall see fit to make all things known unto the world concerning the matter.
—Doctrine and Covenants 10:37
Gordon B. Hinckley, then a member of the First Presidency, purchased several apparently nineteenth-century documents from Mark Hofmann which were later identified as forgeries.
Elder D. Todd Christofferson explains:
Some of you may remember hearing about a man named Mark Hofmann, now serving a prison sentence in Utah for murder. He was an expert forger of historical documents. Some of these were tied to U.S. history, but several related to Church history. One was a purported letter from Martin Harris to W. W. Phelps reporting that Joseph Smith found the gold plates led by a spirit who “transfigured himself from a white salamander in the bottom of the hole” where the plates were. Another was a supposed transcript of a blessing given by the Prophet to his son Joseph Smith III in 1844 declaring his son to be his rightful successor as head of the Church. [20]
Some left the Church when these documents were publicized saying it was clear that Joseph Smith’s testimony concerning his visions was false or that they could no longer consider The Church of Jesus Christ of Latter-day Saints the true Church. Not long afterward these and other documents were shown to be forgeries. I wondered, do those who were so troubled believe again now, and when other questions arise, as they always do, will they leave again? In matters of faith, a spiritual witness is essential if one is to avoid being “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.” [21] With a Spirit-derived assurance in place, you can go forward in the Lord’s work and continue deepening your relationship with your Heavenly Father while pursuing or awaiting answers. If you determine to sit still, paralyzed until every question is answered and every whisper of doubt resolved, you will never move because in this life there will always be some issue pending or something yet unexplained.[13]
Hofmann made the decision to lie and cover his lies with murder. As tragic as such choices are, LDS doctrine would not expect God to typically intervene via a prophet, or personally, to prevent a person bent on making wicked choices from carrying out his or her plans.(See D&C 10꞉37 If God did so routinely, unfettered choice would be threatened.
Critics of the Church raise the If Gordon B. Hinckley were a true prophet, why would he be fooled into buying the forgeries? Would he not be able to discern the fraud? [14]
The assumption that President Hinckley should have discerned the nature of the forgery stems from incorrect expectations of what a prophet is. Prophets are not omniscient nor infallible. The Church bought the documents when assured by experts that they were genuine.
Prophets do not generally act to take away the free agent choices of others. President Hinckley's decision to purchase the documents allowed them to be examined, and kept them available for further study so that the forgery could be discovered. (Had a private collector, especially one hostile to the Church, acquired the documents, access might have been much more difficult.)
Some think it strange that a prophet could have been deceived. President Hinckley's public statements make it clear that he was not entirely convinced of the document's provenance, but provisionally accepted the judgment of the experts. (For a discussion of the decision to promptly make the document public when owned by the Church by an author who declared the document a forgery early on, see Rhett S. James, "Writing History Must Not Be an Act of Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 395–414. [{{{url}}} off-site].)
The Lord made it clear to Joseph Smith that a prophet is not granted to know all the designs of those who seek to destroy the Church:
But as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore I say unto you, hold your peace until I shall see fit to make all things known unto the world concerning the matter. (D&C 10꞉37)
The LDS doctrine of agency requires that those who plot evil be allowed a certain latitude, though (as President Hinckley prophetically noted) permanent harm to the Lord's work will not be permitted.
President Hinckley, at a Young Adult fireside broadcast from Temple Square, spoke about Martin Harris and others mentioned in the Salamander Letter, and advised caution in accepting the documents' authenticity. He was careful not to proclaim that they were authentic:
As most of you know, recently there have been great stirrings over two old letters. One was purportedly written in 1825 by Joseph Smith to Josiah Stowell. If it is genuine, it is the oldest known product of Joseph Smith’s handwriting. It concerns the employment of Joseph by Mr. Stowell, who was engaged in a mining operation looking for old coins and precious metals. The other carries the date of October 23, 1830, and was purportedly written by Martin Harris to W. W. Phelps.
I acquired for the Church both of these letters, the first by purchase. The second was given to the Church by its generous owner. I am, of course, familiar with both letters, having held them in my hands and having read them in their original form. It was I, also, who made the decision to make them public. Copies were issued to the media, and both have received wide publicity.
I knew there would be a great fuss. Scholars have pored over them, discussed them, written about them, differed in their opinions, and even argued about them.
I am glad we have them. They are interesting documents of whose authenticity we are not certain and may never be. However, assuming that they are authentic, they are valuable writings of the period out of which they have come. But they have no real relevancy to the question of the authenticity of the Church or of the divine origin of the Book of Mormon.
Much has been said about the Martin Harris/W. W. Phelps letter. I ask: Shall two men, their character, their faith, their lives, the testimonies to which they gave voice to the end of their days, be judged by a few words on a sheet of paper that may or may not have been written by the one and received by the other?
If you have been troubled in any way by press reports concerning this letter, I ask only that you look closer at the man who presumably wrote it and at the man who presumably received it Martin Harris and W. W. Phelps.
The letter is dated subsequent to the declaration of the Testimony of the Three Witnesses, one of whom was Martin Harris. In language unequivocal and certain he and his associates had declared to the world: "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record,...And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true.... And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon."
Would Martin Harris have mortgaged his farm, eventually losing it, to pay for the printing of the Book of Mormon if he had thought of that book as a fraud? He endured ridicule, persecution, and poverty. He lived to the age of ninety-two and died in full faith, voicing his testimony of the truth of the Book of Mormon to the end of his life.
What about W. W. Phelps? Five years subsequent to the date of the letter, he wrote: "Now, notwithstanding my body was not baptized into this Church till Thursday, the 10th of June 1831, yet my heart was there from the time I became acquainted with the Book of Mormon; and my hope, steadfast like an anchor, and my faith increased like the grass after a refreshing shower, when I for the first time, held a conversation with our beloved Brother Joseph whom I was willing to acknowledge as the prophet of the Lord, and to whom, and to whose godly account of himself and the work he was engaged in, I owe my first determination to quit the folly of my way, and the fancy and fame of this world, and seek the Lord and His righteousness."
This is the same man who wrote that majestic and marvelous hymn of tribute to the Prophet Joseph — "Praise to the man who communed with Jehovah! Jesus anointed that Prophet and Seer. Blessed to open the last dispensation, Kings shall extol him, and nations revere."
He had no doubt concerning the divine origin of the Book of Mormon or the divine calling of him who was the instrument in the hands of the Almighty in bringing it forth. William W. Phelps died as a high priest in Salt Lake City in full faith.
Marvelous and enduring love and loyalty of the kind shown by these two men do not come from an experience with a "salamander" as we generally interpret that word.
Would these two men have so endured, so declared their testimonies, and so lived out their lives in faith had there been any doubt about the way in which the Book of Mormon plates were received from the hands of Moroni and translated by the gift and power of God?[15]
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Notes
"Mormon elder" Dee Jay Nelson, who claimed to be an Egyptologist, translated the papyri but was unable to find any mention of Abraham. Even though Nelson was later exposed to be a fraud, "This is not to say that his work has no merit."
Joseph Smith's "Egyptian Alphabet and Grammar" contain text that matches a portion of one of the papyri. Joseph Smith translated a "large number of English words" from each Egyptian character.
Among the early Book-of-Abraham-related-manuscripts that have survived from the days of Joseph Smith are a number of papers collectively referred to as the "Kirtland Egyptian Papers" (KEP). These pages were written while the Saints lived in Kirtland, Ohio, and were recorded in the general time frame that Joseph was translating the Book of Abraham. They are in the same handwriting of several of Joseph's scribes. Critics charge that the KEP represent Joseph's attempt to translate the hieroglyphics from those portions that are still extant, noting that Egyptologists tell us that the alleged "translations" do not accurately reflect the meanings of the hieroglyphics.
In some instances, one Egyptian character seems to yield several sentences of English text. From what may be surmised from the "Kirtland Egyptian Papers" the surviving Egyptian papyri are claimed by critics to be the source for the Book of Abraham. Critics point out that Egyptologists agree that these papyri are part of a collection of Egyptian funerary documents known as the Book of Breathings and do not deal with Abraham.
A variety of possible explanations have been offered by LDS researchers over the years. The most recent approach postulates that the KEP represent an attempt by Joseph and his associates to create a way to encode revelations and other sensitive data in a form approximating "pure language." Research into this theory is ongoing. A number of the following paragraphs make use of conclusions made in a presentation by William Schryver.[1] Also presented here is another approach to the issue.
One conclusion made by some theorists is that the KEP do not lend support to the critical theory that the coherent words of the Book of Abraham were produced from a non-inspired analysis of the Egyptian materials before Joseph or his scribes. The text of the Book of Abraham was uttered by the Prophet and recorded by his scribes in much the same way that all of his revelatory translation projects were done. To the critic, this simply means that Joseph made up the coherent text and dictated it; to the believer, it means that Joseph received the text by revelation and dictated it, whether the actual text of the Book of Abraham existed on the papyri or not.
Other theorists take the position that the KEP do represent an inspired translation of the ideograms, but not of their Egyptological meanings. Rather, the non-standard meanings were assigned to them anciently by Jewish Egyptians in a non-standard system of Egyptian exegesis.
A key assertion claimed by critics of the Church is that these documents were produced prior to the Book of Abraham manuscript, and that they therefore constitute a "smoking gun" that proves that Joseph was making up translations for Egyptian characters taken from the existing fragments of the Joseph Smith Papyri. Critics often refer to these papers as the "translation documents" for the Book of Abraham, and believe that they were used specifically to produce the first three verses in Abraham, Chapter 1.
However, the earliest document in the KEP (pre-dating the recovery of the Joseph Smith Papryi from which the Book of Abraham was produced) assigns meanings to non-Egyptian characters, and a later document assigns new meanings to these same characters.
The earliest datable document in the collection is a letter from W. W. Phelps to his wife describing a selection of the "pure language". It is dated to May of 1835. The document contains a sequence of six characters, three of which may belong to a Masonic cipher. Each character is also given a name, a pronunciation and an explanation. However, what is significant is that all six of these characters appear in an identical order in other KEP documents, except they are given different names, sounds and explanations. None of these six characters come from the Papyri.
In the KEP, when a character in the Grammar is given multiple degrees, it does so usually by taking the source text and break it up into consecutive pieces. So, the first line might be the first degree, the second line the second degree, and so on. There is evidence that some of the source material in these explanations comes from sections of the D&C rather than the Book of Abraham.
The "Egyptian Counting" document which is part of the KEP, like the grammar documents, has a character, a sound, and an explanation for each, yet none of the characters are Egyptian. Nor do they contain a single character from the Joseph Smith papyri.
The production of the KEP after the Book of Abraham indicates that the KEP does not represent "translation documents" documenting a physical process by which translation was attempted.
It should be noted that this does not change the relationship of the Book of Abraham to the Joseph Smith Papyri. It does not address the issue of whether or not the text of the Book of Abraham was actually present on the Scroll of Hor (the "long scroll" theory), or whether the scroll was simply a catalyst for revelation (the "short scroll" theory).
Joseph used four lines from the papyrus to generate 49 verses in the Book of Abraham.
Once the Book of Abraham translation was complete, a unique opportunity existed to use the completed translation in an attempt to match it against the Egyptian characters on the papyri and produce a correlation between English and Egyptian. The Church addresses this possibility on LDS.org:
Some evidence suggests that Joseph studied the characters on the Egyptian papyri and attempted to learn the Egyptian language. His history reports that, in July 1835, he was “continually engaged in translating an alphabet to the Book of Abraham, and arrangeing a grammar of the Egyptian language as practiced by the ancients.” This “grammar,” as it was called, consisted of columns of hieroglyphic characters followed by English translations recorded in a large notebook by Joseph’s scribe, William W. Phelps. Another manuscript, written by Joseph Smith and Oliver Cowdery, has Egyptian characters followed by explanations.[2]
The reverse engineering hypothesis gains traction once we see that the translation of the Book of Abraham (as some have supposed are demonstrated by the characters in the margins of the translation manuscripts) and the characters in the GAEL:
Yet some have supposed that the Egyptian Alphabet was the tool used to create the translation. In order to assess whether this could be the case or not, I conducted research to test the assumption. First, I located all of the phrases in the Egyptian Alphabet that also appear in the Book of Abraham. I then compared the Egyptian characters next to those phrases to the Egyptian characters adjacent to the matching lines in the early Book of Abraham manuscripts. Of the twenty-one times I found text in the Egyptian Alphabet that matched text in the Book of Abraham, I found only one time that the corresponding Egyptian characters matched, four times when part of the characters matched, and sixteen times in which there was no match whatsoever. Clearly the Egyptian alphabet was not used to translate the papyri, nor is there any demonstrable relationship between the characters on the papyri and the text of the Book of Abraham. This is not surprising since the characters come from fragments of papyri that eyewitnesses noted were not the source of the Book of Abraham.[3]
Even further evidence of this is the presence of Hebrew in the GAEL. This is further explicated by Jeff Lindsay[4]
Summary: For many years, the KEP were not well studied. A variety of possible explanations have been offered by LDS researchers over the years. One of the more recent approaches postulates that the KEP represent an attempt by Joseph and his associates to create a way to encode revelations and other sensitive data in a form approximating "pure language." Research into this theory is ongoing.
The papyri have been dated to a much later time than Abraham, therefore they could not have been written by Abraham's "own hand on papyrus."
When the Prophet Joseph Smith published the first installments of the Book of Abraham in 1842, the caption in the Times and Seasons read as follows:
"A translation of some ancient Records that have fallen into our hands, from the Catacombs of Egypt, purporting to be the writings of Abraham, while he was in Egypt, called the Book of Abraham, written by his own hand, upon papyrus."[5]
Kirtland Egyptian Paper (KEP) - A1 likewise has the following caption:
“Translation of the Book of Abraham written by his own hand upon papyrus and found in the catacombs of Egypt.”[6]
The phrase “by his own hand upon papyrus” has drawn a number of investigative remarks. Critics have alleged that the phrase “by his own hand upon papyrus” must necessarily be indicating that Joseph Smith thought that the papyrus he obtained was written by the hand of Abraham himself. The problem, however, is that the papyri donʼt date to Abrahamʼs time. Critics have argued that this is, therefore, another point against Joseph Smith and the authenticity of the Book of Abraham.
LDS scholars have approached this issue from a number of perspectives. There are two underlying LDS scholarly approaches that have been advanced in evaluating the significance of this phrase in the heading for the Book of Abraham. These approaches are:
Whether or not one accepts that the phrase “by his own hand upon papyrus” is an ancient or modern redaction to the text, a few things are certain. [7]
First, if the phrase was a part of the ancient title of the text then there is no justification from the Egyptological evidence that the phrase requires a holographic nature of the papyri. The ancient Egyptians who used the phrase or ones like it never mandated that such be viewed as implying holographic claims.
Second, if the phrase is a 19th century redaction to the text then this is an issue concerning not the Book of Abraham's authenticity but the assumptions of Joseph Smith and his associates. If Joseph Smith did in fact harbor such assumptions, that has nothing to do with the authenticity of the actual Book of Abraham itself. Likewise, unless it can be shown that Joseph Smith’s views of the nature of the authorship of the papyri came by revelatory means, then one cannot hold the Prophet to an impossible standard of perfection (one that the Prophet never established for himself) and criticize him for merely doing what humans do; have opinions and speculations.
Thirdly, if the phrase “by his own hand upon papyrus” is a 19th century redaction and if Joseph Smith assumed a holographic nature of the papyri, then the whole issue is one of assumption. If one believes that Prophets must be right about everything or they are false prophets, then such an assumption reflects only the thoughts and background of the person holding the assumption. The same for those who hold no such assumption and acknowledge the fallibility of Prophets. We should therefore be careful to not impose our own assumptions on those figures in the past who may not have shared such assumptions or standards.
In each of these three cases, the phrase “by his own hand upon papyrus” cannot be used as evidence against the authenticity of the Book of Abraham.
Regardless of which approach may be correct, it is clear that the assumptions of those critical of the authenticity of the Book of Abraham are unfounded in this regard.[8] Either option resolves the issue; both would have to be untenable for the critics to have a case.
In Facsimile #1, the penciled-in restoration is incorrect.
The facsimiles in the Joseph Smith papyri contain some missing sections. Before the facsimiles were published, the missing sections were filled in. Critics charge that the sections that were filled in are incorrect, and that this proves that Joseph Smith was not a prophet.
It is not known who performed the "restoration" of the missing sections. It is likely that Joseph Smith or Reuben Hedlock (the engraver) simply filled in the lacunae in the papyri the best he could for purposes of publication. Modern documentary editing standards would require that any holes or gaps in the papyri be represented as such, but the Book of Abraham was published long before the rise of such standards. Just as it was the practice of the day to edit out infelicities rather than to preserve them (as modern scholars do), so it would have been thought inaesthetic to publish incomplete or marred facsimiles. If this is the correct explanation, one need not suppose that the textual repair for purposes of publication was the result of revealed insight. Some restorations were actually correct and/or were okay considering the message of the Book of Abraham. See here and here for more details.
Joseph was involved in the preparation of the plates of metal that were made for the purpose of publication, however.
Willard Richards recorded the involvement of Joseph Smith in his journal on:
Gave R. Hadlock [sic] instructions concerning the cut for the altar & Gods in the Record of Abraham. As designed for the Times & Seasons.[9]
"During the forenoon at his office. & printing office correcting the first plate or cut. of the Records of Father Abraham, prepared by Reuben Hadlock [sic] for the Times & Seasons [10]
As John Gee explains about this entry in "An Introduction to the Book of Abraham":
Examination of the metal plates that Hedlock used shows that Joseph Smith changed only the position of some of the numbers. The first installment of the Book of Abraham that was published in the Times and Seasons (vol. 2, no 9, containing Abraham 1:1-2:18 and Facsimile 1) is dated to 1 March but apparently did not actually come on this day.[11]
Exhibiting the Book of Abraham, in the original, To Bro Reuben Hadlock [sic], so that he might take the size of the several plates or cuts, & prepare the blocks for the Times & Seasons & also gave instructions concerning the arrangement of the writing on the Large cut, illustrating the principles of Astronomy."[12]
As John Gee explains about this journal entry in "An Introduction to the Book of Abraham":
The "large cut" was Facsimile 2, which was printed in a special foldout printed to size, and the image was larger than the page of the Times and Seasons[13]
Question: What portions of the image were missing from Facsimile 1?
Examination of the extant papyri fragments reveals that portions of Facsimile 1 (the only facsimile that survived) are damaged
For a number of years, scholars have debated whether the facsimile was damaged before or after Joseph acquired the papyri. It seems that the Book of Breathings scroll (containing Facsimile 1) was marred by a lacuna—a missing portion—that had torn off the scroll. The debate over the date of the lacuna directly relates to the images on Facsimile 1. This vignette—as shown in the LDS Book of Abraham—shows a figure (interpreted as Abraham) lying on a lion couch with arms raised as if attitude of pleading or prayer. The figure standing over Abraham is a bald man (presumably an Egyptian priest) with a knife in one hand—as if he was about to kill Abraham. Flying just above Abraham is a hawk (or falcon) with outstretched wings. The scroll's lacuna extends over an area which includes the Egyptian priest's head, the knife, and one of Abraham's supplicating arms.
Question: Was the head of the priest in Facsimile 1 incorrectly restored?
The head of the priest may have been restored simply by copying the head of the figure lying on the lion couch
Since Facsimile 1 appears to be a fairly typical scene from Egyptian funerary texts, the critics note that other similar Egyptian motifs depict the priest (an embalmer) with the head of Anubis (an Egyptian god) rather than a bald, human head. Other comparable Egyptian embalming scenes do not show the priest holding a knife, they do not show any man pleading or praying, and they generally show two hawks.
Joseph interpreted this figure to be "The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice." This figure is normally represented in lion couch scenes as having the jackal head of Anubis. If the portion of the priests head was indeed missing at the time that the facsimile was copied prior to its publication in the Times and Seasons, it may have been restored simply by copying the head of the figure lying on the lion couch. Unlike standards that would be following in publishing today, it was not considered acceptable at that time to publish a figure with missing gaps.
Joseph correctly interpreted the figure as a priest
Joseph correctly interpreted the figure as a priest. Whether the priest has a human head or is wearing the mask of Anubis makes no difference to the interpretation.
Question: When was the scroll containing Facsimile 1 damaged?
Evidence supports the conclusion that the scroll was damaged after Joseph translated the vignette representing Facsimile 1
Many LDS scholars believe that the scroll was damaged after Joseph translated the vignette and some evidence seems to support this view. One early Latter-day Saint who saw the papyri in 1841, for instance, described them as containing the scene of an altar with "'a man bound and laid thereon, and a Priest with a knife in his hand, standing at the foot, with a dove over the person bound on the Altar with several Idol gods standing around it.'"[14] Similarly, Reverend Henry Caswall, who visited Nauvoo in April 1842, had a chance to see some of the Egyptian papyri. Caswall, who was hostile to the Saints, described Facsimile 1 as having a "'man standing by him with a drawn knife.'"[15]
Another possibility is that part of the scroll tore/fell away when it was first unrolled and prior to Joseph's translation
The critics, however, claim that evidence supports a belief that the scroll was already damaged prior to Joseph's involvement and that Joseph merely sketched in the parts missing in the lacuna. It's seems apparent, for example, that the lacuna descends several layers into the rolled scroll (the larger tear is at the first—or top—part, and the same outlined tear—only smaller—appears in the lower layers). Non-LDS Egyptologists do not think Joseph's "restoration" accurately reflects what was originally shown on the papyri, and in at least some instances, it seems that Joseph invented hieroglyphic characters to fill in for missing characters lost by the lacuna. This suggests that part of the scroll's tore/fell away when it was first unrolled and prior to Joseph's translation. For the sake of argument, let us grant the theory proposed by the critic—that the lacuna was present prior to Joseph making a translation and that Joseph (or some other early leader) "restored" the missing information.
Some considerations: there is at least some evidence that the LDS version has precedence in ancient Egyptian drawings. Some LDS researchers, for instance, have argued that the fingers/wing-tips look significantly more like fingers (according to Egyptian drawings) than hawk wing-tips. A number of scholars have noted that the Egyptians were very specific in how they drew wings and thumbs.[16]
Nobody knows who sketched the missing portions of Facsimile 1
Another consideration: We don't know that Joseph was the responsible party for sketching in the missing portions of Facsimile 1. It is possible that one of Joseph's contemporaries "restored" the missing parts, or it is possible that "J-red" or some other Jewish copyist "restored" the parts in order to more closely approximate the details conveyed by the Abrahamic text. It is certainly also possible that Joseph "restored" the missing parts either because they were in the original papyri—as edited by "J-red"—or because Joseph felt that such restorations more accurately reflected the Book of Abraham's intended use of the graphic as pertaining to the details discussed in the text.
Joseph's amendments to later editions of the Book of Mormon and the Doctrine & Covenants, and even the Joseph Smith Translation of the Bible, are all instructive when we compare the graphical alterations in Facsimile 1. In each case, Joseph Smith—by way of revelation, inspiration, or prophetic analysis—"restored" or amended scripture to more closely approximate the additional insights he had gleaned by divine revelation.
Question: Were missing portions of Facsimile 2 incorrectly restored?
Missing portions of Facsimile 2 were filled in with images and characters taken from other parts of the Joseph Smith papyri before being published in the newspaper
Regarding Facsimile 2, it should be noted that portions of the original Facsimile 2 appear to have been missing, and that the missing portions were filled in with characters or images taken from other sources before the image was published in the Times and Seasons. Some material was copied from the Joseph Smith papyri. Among the missing sections may have been the area identified as section #3, which matches a figure which appears on Joseph Smith Papyrus IV. One interesting thing about this restoration is that the figure in the boat actually does appear in this section of at least one other hypocephalus.
Notes
- ↑ For the initial presentation of this theory, see William Schryver, The Meaning and Purpose of the Kirtland Egyptian Papers, August 2010 FAIR Conference.
- ↑ "Translation and Historicity of the Book of Abraham," Gospel Topics (8 July 2014).
- ↑ Kerry Muhelstein, '"The Explanation Defying Book of Abraham" in A Reason For Faith: Navigating LDS Doctrine and Church History (ed.) Laura Harris Hales (Salt Lake City: Deseret Book, 2016) 85.
- ↑ Jeff Lindsay, “A Precious Resource With Some Gaps” Interpreter: a Journal of Latter-day Saint Faith and Scholarship 33-2 (2019) pp. 35-58 off-site
- ↑ "The Book of Abraham," Times and Seasons 3 (1842): 704. KEPA 4, the manuscript used for publication of the first installments of the Book of Abraham and written in the hand of Willard Richards, likewise contains this caption used in the Times and Seasons.
- ↑ Hugh Nibley, An Approach to the Book of Abraham, edited by John Gee, Vol. 18 in the Collected Works of Hugh Nibley (Salt Lake City and Provo, Utah: Deseret Book / FARMS, 2009), 546. ISBN 1606410547.
- ↑ This wiki article is based on a paper written by Stephen O. Smoot and included here with his permission. Given the nature of a wiki project, the original may have been edited, added to, or otherwise modified.
- ↑ Unless otherwise noted, the assumption underlying these theories run along the so-called “missing papyrus theory” as proposed by scholars such as Professor John Gee. This theory states that Joseph Smith owned a portion of physical papyri dating to the Ptolemaic Era that contained the text of the Book of Abraham as translated by the Prophet but that said papyri were subsequently destroyed and are no longer extant. See: Missing papyrus? for further details.
- ↑ Joseph Smith, Journal 1841-1842, in Joseph Smith Papers: Journals, 2:36; Jessee, Papers of Joseph Smith, 2:360
- ↑ Joseph Smith, Illinois Journal, 1841-1842, in Joseph Smith Papers: Journals, 2:39; Jessee, Papers of Joseph Smith, 2:363-64
- ↑ Gee, John "An Introduction to the Book of Abraham" Deseret Book (2018): Salt Lake City, UT
- ↑ Joseph Smith, Illinois Journal, 1841-1842, in Joseph Smith Papers: Journals, 2:39; Jessee, Papers of Joseph Smith, 2:366
- ↑ Gee, John "An Introduction to the Book of Abraham". Deseret Book (2018): Salt Lake City, UT p. 19
- ↑ William I. Appleby Journal, 5 May 1841, ms. 1401 1, pp. 71–72, Church Archives; as quoted in John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000), 184.
- ↑ Rev. Henry Caswall, The City of the Mormons: Or, Three Days at Nauvoo in 1842 (London: Rivington, 1842), 23. Work quoted in Gee, "Eyewitness, Hearsay, and Physical Evidence," 186.
- ↑ John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000), 23.
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