Criticism of Mormonism/Books/One Nation Under Gods/Chapter 4

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Contents

Response to claims made in "Chapter 4: Smith's Golden Book"


Claims made in "Chapter 3: From Profit to Prophet"
A FAIR Analysis of:
One Nation Under Gods
A work by author: Richard Abanes
 Claims made in "Chapter 5: People of Zion"
This story would prove to be one of Smith's best tales.

—One Nation Under Gods, p. 60.

∗       ∗       ∗

60 (HB,PB)

Claim
  •  Author's quote: "This story would prove to be one of Smith's best tales."

Author's source(s)
  • Author's opinion.
Response

62 (HB,PB)

Claim
  • Were the Lamanites were cursed with a "skin of blackness?"

Author's source(s)
Response

62 (HB,PB)

Claim
  • Why does Jesus used "exactly the same wording" that is found in the 1611 King James Version of the New Testament?

Author's source(s)
  • No source provided.
Response

62 (HB,PB)

Claim
  • Were the "so-called American Indians" considered a "filthy, and a loathsome people?"

Author's source(s)
Response
  • The Book of Mormon never refers to "American Indians," "so-called" or otherwise.

63, 510n15 (HB)
508n15 (PB)

Claim
  • Was a "dark-skinned appearance" actually a curse traceable to a failure to follow God?

Author's source(s)
  • Oliver Cowdery, "Letter VII," Messenger and Advocate, July 1835, vol. 1, no. 10, 158, reprinted in Vogel, Early Mormon Documents, vol. 2, 450.
Response

63, 510n18 (HB)
508n18 (PB)

Claim
  • Is the genuineness of the Book of Mormon is "largely dependent" upon Native Americans being descendants of the Israelites?

Author's source(s)
  • David Persuitte, Joseph Smith and the Origins of the Book of Mormon, p. 102.
Response

63 (HB,PB)

Claim
  • Was Joseph inspired by the "mound builders" to write the Book of Mormon?

Author's source(s)
Response

64, 511n24 (HB)
509n24 (PB)

Claim
  • Did Joseph's mother, Lucy Mack Smith, say that Joseph "skillfully composed yarns about Native Americans while still just a teen; long before any golden plates had been found?" (HB) (emphasis added)
∗       ∗       ∗
  • Did Joseph's mother say that he "skillfully composed yarns about Native Americans while still just a teen; long before he obtained and translated any golden plates?" (PB) (emphasis added)

Author's source(s)

  • Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for many Generations [Liverpool: S.W. Richards, 1853), 85, reprinted in Dan Vogel, ed., Early Mormon Documents [Salt Lake City: Signature Books, 1996], vol. 1, 296.

Response

  • The paperback edition corrects the small technical error, but ignores the larger issue: Lucy Mack Smith's account clearly states, "From this time forth, Joseph continued to receive instructions from the Lord, and we continued to get the children together every evening, for the purpose of listening while he gave us a relation of the same" prior to her statement about Joseph's "amusing recitals."
  • Joseph Smith/"Amusing recitals" of ancient American inhabitants
  • Use of sources: Tall Tales


66, 511n31 (HB)
509n31 (PB)

Claim
  • According to Alexander Campbell, the Book of Mormon "commented on nearly 'every error and almost every truth discussed in New York for the last ten years.'"

Author's source(s)
  • Alexander Campbell, "The Mormonites," Millennial Harbinger, February 1830, 93.
Response
  • Hugh Nibley notes:
Now if all this was so perfectly obvious, then as now, why on earth did the critics forsake such a neat and comfortable explanation to wander for a hundred years in a wilderness of speculation and contradiction [e.g., the Spalding theory? It was because the theory of the local origin collapsed at a touch. No sooner had Mr. Campbell's explanation been received with cries of joy and relief than it was seen that the picture had not been clarified by it at all, but made much messier. [1]

68, 512n41-43 (HB)
510n41-43 (PB)

Claim
  • Did Joseph copy text from other contemporary works into the Book of Mormon, such as Josiah Priest's The Wonders of Nature and Providence Displayed?"

Author's source(s)
  • Joseph Smith, Times and Seasons, June 1, 1842, vol. 3, no. 15, 813-14.
  • Josiah Priest, The Wonders of Nature, 598, 469, 524.
  • Book of Mormon (1830), 560, 61, 471-472.
Response

68-70, 512n44-45 (HB) 510n44-45 (PB) - Does the Book of Mormon contain parallels to Ethan Smith's View of the Hebrews?

The author(s) of One Nation Under Gods make(s) the following claim:

Does the Book of Mormon contain parallels to Ethan Smith's View of the Hebrews?

Author's sources:
  • Ethan Smith, View of the Hebrews, 172.
  • Persuitte, 107, 122.

FAIR's Response

Question: Could Joseph Smith have used Ethan Smith's View of the Hebrews as a guideline for creating the Book of Mormon?

Book of Mormon Central, KnoWhy #502: Is the Book of Mormon Like Any Other Nineteenth Century Book? (Video)

Criticisms related to View of the Hebrews and the Book of Mormon

  • It is claimed that a 19th century work by Ethan Smith, View of the Hebrews, provided source material for Joseph Smith's construction of the Book of Mormon.
  • Some also postulate a link between Ethan Smith and Oliver Cowdery, since both men lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended at the time that View of the Hebrews was being written.

Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon

The View of the Hebrews theory is yet another attempt to fit a secular origin to the Book of Mormon. Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon. There are a significant number of differences between the two books, which are easily discovered upon reading Ethan Smith's work. Many points that Ethan Smith thought were important are not mentioned at all in the Book of Mormon, and many of the "parallels" are no longer valid based upon current scholarship.[2]

Advocates of the Ethan Smith theory must also explain why Joseph, the ostensible forger, had the chutzpah to point out the source of his forgery. They must also explain why, if Joseph found this evidence so compelling, he did not exploit it for use in the Book of Mormon text itself, since the Book of Mormon contains no reference to the many "unparallels" that Ethan assured his readers virtually guaranteed a Hebrew connection to the Amerindians.


Question: What are the similarities and differences between View of the Hebrews and the Book of Mormon?

Examples of parallels and differences

Some parallels do exist between the two books. For example, View of the Hebrews postulates the existence of a civilized and a barbarous nation who were constantly at war with one another, with the civilized society eventually being destroyed by their uncivilized brethren. This has obvious similarities to the story of the Nephites and the Lamanites in the Book of Mormon.

"Parallels" that actually aren't parallels

Many of the "parallels" that are discussed are not actually parallels at all once they are fully examined:

Both speak of... View of the Hebrews Book of Mormon
...the destruction of Jerusalem... ...by the Romans in A.D. 70. ...by the Babylonians in 586 B.C.
...Israelites coming to the American continent... ...via dry land across the Bering Strait. ...via the ocean on board a ship.
...colonists spread out to fill the entire land... ...from the North to the South. ...from the South to the North.
...a great lawgiver (whom some assume to be associated with the legend of Quetzalcoatl)... ...who is identified as Moses. ...who is identified as Jesus Christ.
...an ancient book that was preserved for a long time and then buried... ...because they had lost the knowledge of reading it and it would be of no further use to them. [3] ...in order to preserve the writings of prophets for future generations.
...a buried book taken from the earth... ...in the form of four, dark yellow, folded leaves of old parchment.[4] ...in the form of a set of gold metal plates.
...the Egyptian language, since ...an Egyptian influence is present in hieroglyphic paintings made by native Americans.[5] ...a reformed Egyptian was used to record a sacred history.

Parallels that are everywhere

Some "parallels" between the Book of Mormon and View of the Hebrews are actually parallels with the Bible as well:

The Book of Mormon View of the Hebrews The King James Bible
The Book of Mormon tells the story of inspired seers and prophets. View of the Hebrews talks of Indian traditions that state that their fathers were able to foretell the future and control nature. The Bible tells the story of inspired seers and prophets.
The Book of Mormon was translated by means of the Nephite interpreters, which consisted of two stones fastened to a breastplate, and later by means of a seer stone, both of which were later referred to by the name "Urim and Thummim" three years after the translation was completed. View of the Hebrews describes a breastplate with two white buttons fastened to it as resembling the Urim and Thummim. The Bible describes the Urim and Thummim as being fastened to a breastplate (Exodus 28:30).

This highlights the fact that general parallels are likely to be found between works that treat the same types of subjects, such as ancient history. In what ancient conflict did one side not see themselves as representing light and civilization against the dark barbarism of their enemies?

"Unparallels"

Critics generally ignore the presence of many "unparallels"—these are elements of Ethan Smith's book which would have provided a rich source of material for Joseph to use in order to persuade his contemporaries that the Book of Mormon was an ancient history of the American Indians, and that they were descended from Israel. Yet, the Book of Mormon consistently ignores such supposed "bulls-eyes," which is good news for proponents of the Book of Mormon's authenticity, since virtually all of Ethan's "evidences" have been judged to be false or misleading.

The lack of such "unparallels" is bad news, however, for anyone wanting to claim that Joseph got his inspiration or information from Ethan Smith.

Main article: "Unparallels": superficially-appealing evidence from View of the Hebrews that the Book of Mormon ignores

Scripture use in View of the Hebrews and the Book of Mormon

If the View of the Hebrews served as the basis for the Book of Mormon, one would think that the Bible scriptures used by Ethan Smith would be mined by Joseph Smith for the Book of Mormon. Yet, this is not the case.

Main articles: Analysis of Isaiah scriptures used in Book of Mormon and View of the Hebrews and Analysis of non-Isaiah scriptures used in Book of Mormon and View of the Hebrews

Why was this only discovered later?

No contemporary critic of Joseph Smith and the Book of Mormon pointed out the supposedly "obvious" connection to the View of the Hebrews and the Book of Mormon. It is only with the failure of the Spaulding theory that critics began seeking a new naturalistic explanation for Joseph's production of a 500+ book of scripture. As Stephen Ricks notes:

Beyond these "unparallels," there is a further question that must be answered by proponents of the View of the Hebrews hypothesis: why do none of the early critics of the Book of Mormon mention Ethan Smith in their attacks on it? If the parallels are so evident, why weren't they noticed by individuals who were not only acquainted with Ethan Smith's book, but were also existentially interested in its claims? Why wasn't it prominently mentioned as a source for the Book of Mormon until the beginning of the twentieth century, when the book itself had only an antiquarian interest and its contents were no longer so widely a part of popular discussion? My suspicion is that what appear today to be "distinctives" of View of the Hebrews, eschatological and otherwise, seemed less so in the early part of the nineteenth century, when these ideas flowed freely in published and unpublished forums.[6]


70-71 (HB,PB)

Claim
  • Did Joseph Smith plagiarize the Apocrypha?

Author's source(s)
  • Reed C. Durhap, "A History of Joseph Smith's Revision of the Bible," BYU, 1965, 25
  • Jerald and Sandra Tanner, "Joseph Smith's Use of the Apocrypha," Salt Lake City Messenger (#89), December 1995.
Response

70, 513n52 (HB)
511n52 (PB)

Claim
  • Were several Bible stories reworked for the Book of Mormon?

Author's source(s)
Response

72, 513n59 (HB)
511n59(PB)

Claim
  •  Author's quote: "Joseph's adventures as a money-digger...are described in a section of the BOM where one character speaks of hidden treasures in the earth that 'have slipped away' back into the ground."

Author's source(s)
Response

72, 514n61 (HB)
512n61 (PB)

Claim
  • Could the name "Lemuel" have been derived from the name of the Smith's landlord, Lemuel Durfee?

Author's source(s)
  • Vogel, [Early Mormon Documents] vol. 1, 321, footnote #128.
Response

73, 514n62 (HB) 512n62 (PB) - The names "Moroni" and "Cumorah" could have been taken from the "Comoros" Islands off the coast of Africa

The author(s) of One Nation Under Gods make(s) the following claim:

The names "Moroni" and "Cumorah" could have been taken from the "Comoros" Islands off the coast of Africa.

Author's sources: *Book of Mormon (1830), 529-530 Mormon 6꞉2-11

FAIR's Response

Question: Could Joseph Smith have acquired the names "Moroni" and "Cumorah" from a map of the Comoro archipelago off the coast of Africa?

Comoros is a small nation made up of three islands off the southeast coast of Africa. Prior to French occupation it was named "Camora". Its capital city is Moroni and Moroni is located on the largest island of Comoros named Grand Comore.

  • Some have argued that Joseph Smith cribbed and spun names from stories about Captain Kidd, a famous pirate and treasure-hunter, to get Cumorah and Moroni in the Book of Mormon.
  • Some have claimed that Joseph Smith, motivated by and fascinated by the stories of Captain Kidd, created the Book of Mormon names Cumorah and Moroni by cribbing them from a map of the Comoros islands in which Kidd is known to have ventured.
  • Some have argued even still that, besides the Captain Kidd stories and the maps, that Joseph could have heard stories of Moroni and Cumorah from American whalers who passed through Palmyra.

The stories of Captain Kidd do not mention Camora/Comoro/Comoros Islands nor Moroni/Maroni/Meroni. Thus, the argument is one from silence. Those who propose that Joseph obtained the names "Cumorah" and "Moroni" from stories of Captain Kidd fail to cite any sources and then demonstrate that Joseph had access to them. For more detail on this claim, see: Joseph Smith, Captain Kidd and the Comoro archipelago.

The settlement of "Moroni" was first established in the 12th or 13th century AD. It did not become the capital city of the Comoros Islands and Comore until 1876 (32 years after Joseph's death and 47 years after the publication of the Book of Mormon). The possibility of Joseph seeing the names on a map is remote at best. It has not even been proved that Joseph ever saw the names, or that any source available to him linked them. We do find that the island of Joanna aka Anjouan (another island within the archipelago) has a port named "Meroni" which Joseph could have utilized. However, the connection fails when we recognize that Joseph's only real motivation for looking at such maps would be spurned by the mention of them in the Captain Kidd stories. Additionally, in order to connect the mention of both names in some form, two maps would need to be utilized. One would be an 1810 map that contains the name Camora to refer to the islands. A second map of Anjouan (which three maps existed of during the 18th century) would have to be located and consulted to find the tiny mention of the anchorage of "Meroni" in the Northwest part of Anjouan. It's a lot of steps to take to find two names and spin them into Moroni and Cumorah and they remain without motivation if one excludes the Captain Kidd stories from considerations during argument. Some have taken the majority printing of "Camorah" in the 1830 edition of the Book of Mormon to further bolster their position of Joseph using the name "Camora" from the 1810 map to create the name. But the argument is significantly weakened when one notes that Oliver Cowdery claimed that this was a printing error and his statement is supported by the printer's manuscript of the Book of Mormon in which it is spelled "Cumorah" six times, "Camorah" once, and "Comorah" twice.

The argument about whalers is yet another argument from silence and/or appeal to probability. Just because American whalers were in the vicinity of Joseph, doesn't mean that he spoke to them. Indeed, there is no evidence that moves Joseph into the vicinity of one of these professionals and puts him in conversation with one of them.

See also: Joseph Smith, Captain Kidd and the Comoro archipelago


Question: Were the names "Moroni" and "Cumorah" available on maps accessible to Joseph Smith?

Modern map of the Comoros Islands

The Comoro archipelago consists of the islands of Grande Comore (Great Comoro), Anjouan (also known as Johanna), Mohilla (Mohely), and Mayotte (Mayotta). They are located at the head of the Mozambique Channel off the coast of Africa. The current capitol, shown on modern maps, is the city of Moroni.

This claim, like many efforts to explain away the Book of Mormon, commits the logical fallacy of the Appeal to probability. This fallacy argues that because something is even remotely possible, it must be true.

When the facts are examined, the possibility of Joseph seeing Comoros and Moroni recedes; the idea becomes unworkable. The following gazetteers from Joseph's era were consulted:

Title Relevant Contents
Mucullock's Universal Gazateer, 2 vols (1843-4)

2257 pages of double columned miniscule print, with no reference to Comoros Islands or Moroni.

Morris' Universal Gazateer (1821) 831 pages, no mention of Comoros or Moroni

Brookes Gazateer

  • 1794 edition


  • Comora on p. 400, no mention of Moroni
  • 1819 edition
  • Comora, no mention of Moroni
  • 1835 edition
  • Comoro on p. 214, no mention of Moroni
  • 1843 edition
  • Comoro, no mention of Moroni

There is no evidence that Joseph saw these maps, or any other, but if he had they would have provided little help.

Furthermore, it is unlikely that any source would have contained the name of "Moroni." That settlement did not become the capital city until 1876 (32 years after Joseph's death and 47 years after the publication of the Book of Mormon), when Sultan Sa'id Ali settled there. At that time it was only a small settlement. Even a century later, in 1958, its population was only 6500.

The name "Meroni" on the Comoros island of Anjouan

As previously noted, it is unlikely that any map of the Comoro Archiplego available to Joseph Smith would have contained the name of "Moroni." The capitol city of Moroni was unlikely to have been present on early maps of the Comoros Islands in the 1700's. However, the name "Meroni" actually did appear in a different location on one of the other Comoros Islands on maps dated to 1748, 1752 and 1755. The following 1748 map of the island of Anjouan (also known as Nzwani) has been noted by critics to contain the name "Meroni" or "Merone".[7]

Merone and moroni on modern map.jpg

The following map of Anjouan, dated to 1748, also contains the name "Merone."

Location of merone on anjouan.png

It is unlikely that Joseph would have seen this, since the name "Comoro" on maps always appears to be associated with the main island "Grande Comore", while the settlement of "Meroni" on Anjoun is too small to appear on such maps showing all four islands. For example, the following 1749 maps of the Comoros clearly labels the main island as "Comore," but the scale of the island of Anjouan obscures the names of any settlements there. In order for Joseph to obtain the name "Meroni" or "Merone" from Anjouan, he would have been required to consult the Anjouan map directly make this connection, since it lists the name "Comore" at the top.

1749 map of comoros islands.jpg


73, 514n66 (HB)
512n66 (PB)

Claim
  • The 1830 Book of Mormon contains many grammatical errors.

Author's source(s)
  • Jerald and Sandra Tanner, Mormonism: Shadow or Reality?, 85-88.
Response

74 (HB,PB)

Claim
  • Is the name "Sam" in the Book of Mormon "out-of-place?"

Author's source(s)
Response
  •  The author's claim is false: "While Sam is a perfectly good Egyptian name, it is also the normal Arabic form of Shem, the son of Noah." [8]
  • Book of Mormon names:Sam

74, 514n67

Claim
  • Is the French word "adieu" out-of-place in the Book of Mormon?

Author's source(s)
Response

74, 514n69 (HB)
512n69 (PB)

Claim
  • Why has the Book of Mormon had "nearly 4,000" textual changes despite being declared by Joseph Smith to be the "most correct of any book on earth?"

Author's source(s)
  • History of the Church, vol. 4, 461; vol. 1, 54-55.
Response

74, 514n70-71 (HB)
512n70-71 (PB)

Claim
  • The Book of Mormon mentions synagoges "after the manner of the Jews," despite Lehi's group leaving Jerusalem before the Babylonian captivity.

Author's source(s)
  • Book of Mormon (1830), 268 Alma 16꞉13
  • J.D. Douglas, rev. ed. and Merrill C. Tenny, gen. ed., The New International Dictionary of the Bible, 972.
Response

74 (HB, PB)

Claim
  • The author claims that the Book of Mormon "describes Arabia as being 'bountiful' because of its fruit and wild honey. The fact is that Arabia has never had bountiful supplies of either fruit or honey."

Author's source(s)
  • No source provided.
Response
  • This is an absurd statement to make. The Book of Mormon does not describe Arabia as being bountiful in fruit and honey. It talks of a place within the Arabian peninsula which was bountiful in fruit an honey—such a location does indeed exist.
  • Book of Mormon geography—Old World—Bountiful
  • Absurd claims

74, 514n72(HB)
512n72(PB)

Claim
  • How could the Book of Mormon mentions a "continually flowing" river that runs to the Red Sea, when there is no such river in Arabia?

Author's source(s)
  • Thomas D.S. Key, Sc.D., Ed.D. (Biology), Th.D. (1985), "A Biologist Looks at the Book of Mormon," Journal of the American Scientific Affiliation, June 1985, XXX-VIII, 3.
Response
  •  The author's claim is false: Such a river has been found, if that is indeed the proper reading: Valley of Lemuel

74, 514n73 (HB)
512n73 (PB)

Claim
  • Why does the Book of Mormon mention animals such as cows, oxen, asses, horses, and goats as existing in the New World 600 years before Christ, when it is known that none of these animals existed in the New World at the time?

Author's source(s)
  • Key, 3.
Response

514n73 (HB)
512n73 (PB)

Claim
  •  Author's quote: "Mormon apologist John Sorenson has suggested that Smith mistranslated numerous words from the Book of Mormon golden plates. For example, cattle and oxen should have been rendered deer and bison. Moreover, horses should also have been translated deer, while swine more accurately refers to the wild pig."

Author's source(s)
  • John Sorensen, An Ancient American Setting for the Book of Mormon, 191-276, 299.
Response
  • Dr. Sorenson never suggested that Joseph "mistranslated" anything from the Book of Mormon. The word "mistranslated" or "mistranslation" doesn't even appear in Sorenson's book: He is instead describing the concept of "loan-shifting." Sorenson's suggestion was that the writers of the Book of Mormon may have applied these terms to the animals, not Joseph Smith.
  • "One thing is clear. The terminology the Nephite volume uses to discuss animals follows a different logic than the scheme familiar to most of us whose ancestors came out of western Europe." (John Sorenson, An Ancient American Setting for the Book of Mormon, 288. (emphasis added)
  • "In one column are listed Book of Mormon terms for various animals. In the other are names in modern and scientific nomenclature that could reasonably correspond. Several beasts are possible for each Book of Mormon name. Usually there is no basis for preferring one candidate above another. Take your choice. But the purpose is not to finalize identifications. Instead it is to show that there are plausible creatures to match each scriptural term." (John Sorenson, An Ancient American Setting for the Book of Mormon, 299. (emphasis added)

75, 514n75 (HB)
512n75 (PB)

Claim
  • Is there no archaeological evidence to support the Book of Mormon?

Author's source(s)
  • Michael D. Coe, letter to William McKeever, Aug. 17, 1993, printed in William McKeever, "Yale Anthropologist's Views Remain Unchanged," Mormonism Researched (Winter, 1993), 6.
Response

75, 515n77 (HB)
512n77 (PB)

Claim
  • The Smithsonian Institution issued a statement refuting "any claims of BOM historicity."

Author's source(s)
Response

75, 515n78

Claim
  • Is is true that "Mormon scholars, such as Dee F. Green," have admitted that Book of Mormon archaeology does not exist?

Author's source(s)
  • Dee F. Green, "Book of Mormon Archeology: the Myths and the Alternatives," Dialogue: A Journal of Mormon Thought 4 no. [2] (Summer 1969), 72-80.
Response
  • More correctly, Green argued in 1969 that nothing that had been done thus far qualified as Book of Mormon archaeology. He went on to argue that a broader anthropological perspective was needed—just as it was with the Bible:
  • For an up-to-date assessment of the Book of Mormon and archaeology, see:
    • John E. Clark, "'Archaeology, Relics, and Book of Mormon Belief'," Journal of Book of Mormon Studies 14/2 (2005). [38–49] link
  • Book of Mormon/Archaeology

75, 515n79

Claim
  • Did a lack of Book of Mormon archaeological evidence cause B.H. Roberts and Thomas Stuart Ferguson to "abandon their faith in the Book of Mormon?"

Author's source(s)
  • Jerald and Sandra Tanner, "B.H. Robert's Doubts," Salt Lake City Messenger (#84), April 1993.
  • Jerald and Sandra Tanner, "Ferguson's Two Faces," Salt Lake City Messenger (#69), September 1988.
  • Jerald and Sandra Tanner, "Ferguson's Rejection of the Book of Mormon Verified," Salt Lake City Messenger (#76), November 1990.
  • Jerald and Sandra Tanner, "Quest for the Gold Plates," Salt Lake City Messenger (#91), November 1996.
Response

75

Claim
  • Was Thomas Stuart Ferguson an "icon" of Latter-day Saint scholarship?

Author's source(s)
  • No source provided.
Response
  • Ferguson was an amateur without a rigorous research method or realistic ideas about what secular research could or could not provide:
  • John Gee, "The Hagiography of Doubting Thomas (Review of Quest for the Gold Plates: Thomas Stuart Ferguson's Archaeological Search for the Book of Mormon)," FARMS Review of Books 10/2 (1998): 158–183. off-site
  • Daniel C. Peterson, "On the New World Archaeological Foundation (Review of: Behind the Mask of Mormonism)," FARMS Review 16/1 (2004): 221–234. off-site
  • Daniel C. Peterson and Matthew Roper, "Ein Heldenleben? On Thomas Stuart Ferguson as an Elias for Cultural Mormons (Review of: Quest for the Gold Plates: Thomas Stuart Ferguson’s Archaeological Search for the Book of Mormon)," FARMS Review 16/1 (2004): 175–220. off-site

76, 515-6n81-84

Claim
  • Did B.H. Roberts actually conclude that Joseph Smith was inspired by Ethan Smith's View of the Hebrews?

Author's source(s)
  • B.H. Roberts, Studies of the Book of Mormon, 243, 271.
  • Wesley P. Lloyd, Private Journal of Wesley P. Lloyd, August 7, 1933.
  • Truman G. Madsen, "B.H. Roberts and the Book of Mormon," BYU Studies [Summer 1979] vol. 19, 427-445.
Response

77-80, 516n88-90 (HB) 514n88-90 (PB)

Claim
  • Thomas Stuart Ferguson wrote a letter stating "Perhaps you and I have been spoofed by Joseph Smith. Now that we have the inside dope -- why not spoof a little back and stay aboard [the Church]."

Author's source(s)
  • Ferguson, "Written Symposium on Book-of-Mormon Geography: Response of Thomas S. Ferguson to the Norman & Sorenson Papers," 4, 7, 29, reprinted in Jerald Tanner and Sandra Tanner, Ferguson's Manuscript Revealed.
  • Feb. 20, 1976 letter to Mr. & Mrs. H. W. Lawrence.
  • Thomas Stuart Ferguson, letter dated February 9, 1976.
Response

Notes


  1. ↑ Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 148. ISBN 0875791794.. Nibley continues: Note first of all that it was quickly realized, not only by the Mormons, but by the anti-Mormons as well, that Joseph Smith by his own wits could not possibly have written the Book of Mormon—and so farewell to Mr. Campbell's sublime certitudes: "I cannot doubt for a single moment but that he is the sole author and proprietor of it!" Note in the second place the admission that this obvious fact left the critics in a quandary—they "wondered much." And since quandaries are intolerable to critics, who are never at a loss to invent explanations, it is not the least surprising that "the wonder grew into a suspicion." From embarrassment to wonder and from wonder to suspicion: is there any doubt what the next step will be? Is suspicion ever at a loss to discover villainy? All at once, and last of all, comes the evidence: "almost simultaneously" people everywhere start remembering a certain unpublished and unregretted novel, a dull, befuddled composition that no one had the patience to read but the names of whose characters were remembered with crystal clarity by people who had forgotten all about the book until then. Then another "double-take" made it necessary to explain how Smith could have got hold of the book, and, presto! another brain-wave hit the public, and here and there people suddenly remembered a "mysterious stranger" who used to visit the Smiths by night, some three to ten and more years before! There is your answer, and no funny business, either: "There was no opportunity of collusion" between the "witnesses."
  2. ↑ John W. Welch, "View of the Hebrews: 'An Unparallel'," in Reexploring the Book of Mormon, edited by John W. Welch (Provo, Utah: FARMS, 1992), 83–87.
  3. ↑ View of the Hebrews: 1825 2nd Edition Complete Text by Ethan Smith, edited by Charles D. Tate Jr., (Provo: BYU Religious Studies Center, 1996), 223. ISBN 1570082472. off-site wikisource
  4. ↑ Ethan Smith, 220.
  5. ↑ Ethan Smith, 184-185.
  6. ↑ Stephen D. Ricks, "Review of The Use of the Old Testament in the Book of Mormon by Wesley P. Walters," FARMS Review of Books 4/1 (1992): 235–250. off-site
  7. ↑ Map of Anjouan [Nzwani], one of the Comoro Islands[Bellin, Jacques Nicolas, 1703-1772]. Carte de L'Isle D'Anjouan / Kaart van 'T Eiland Anjuan. par le Cap. Cornwal. [Paris?: Bellin?, 1748?] Call number: G 9212 .A5 P5 1748 .B45 off-site
  8. ↑ Hugh W. Nibley, Lehi in the Desert, the World of the Jaredites, There Were Jaredites, edited by John W. Welch with Darrell L. Matthew and Stephen R. Callister, (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1988), 39.
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