Seer Stone Used to Translate the Book of Mormon

Parent page: Book of Mormon/Translation/Method

John Quincy Adams (1916): "it was instant death for any one but Joe to use them. Even when he put them on, the light became so dazzling that he was obliged to look through his hat"

John Quincy Adams:

The process of translating the “reformed Egyptian” plates was simple though peculiar. It was all done with the Urim and Thummim spectacles, but it was instant death for any one but Joe to use them. Even when he put them on, the light became so dazzling that he was obliged to look through his hat. Moreover, when so engaged, no profane eyes were allowed to see him or the hat. Alone, behind a blanket stretched across the room, Joe looked into his hat and read the mystic words.^[1]

Whitmer: "he used a stone called a 'Seers stone,' the 'Interpreters' having been taken away from him because of transgression

David Whitmer:

[H]e used a stone called a “Seers stone,” the “Interpreters” having been taken away from him because of transgression. The “Interpreters” were taken from Joseph after he allowed Martin Harris to carry away the 116 pages of Ms [manuscript] of the Book of Mormon as a punishment, but he was allowed to go on and translate by use of a “Seers stone” which he had, and which he placed in a hat into which he buried his face, stating to me and others that the original character appeared upon parchment and under it the translation in English.^[2]

Nelson: "The details of this miraculous method of translation are still not fully known. Yet we do have a few precious insights"

Russell M. Nelson:

The details of this miraculous method of translation are still not fully known. Yet we do have a few precious insights. David Whitmer wrote: “Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.” (David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12.)^[3]

The Friend (1974): "Joseph also used an egg-shaped, brown rock for translating called a seer stone"

The official Church magazine for children, The Friend:

To help him with the translation, Joseph found with the gold plates ‘a curious instrument which the ancients called Urim and Thummim, which consisted of two transparent stones set in a rim of a bow fastened to a breastplate.’ Joseph also used an egg-shaped, brown rock for translating called a seer stone.^[4]

Harris (1859): "The stones were white, like polished marble, with a few gray streaks. I never dared to look into them by placing them in the hat"

Martin Harris:

The two stones set in a bow of silver were about two inches in diameter, perfectly round, and about five-eighths of an inch thick at the centre; but not so thick at the edges where they came into the bow. They were joined by a round bar of silver, about three-eighths of an inch in diameter, and about four inches long, which, with the two stones, would make eight inches. The stones were white, like polished marble, with a few gray streaks. I never dared to look into them by placing them in the hat, because Moses said that “no man could see God and live,” and we could see anything we wished by looking into them; and I could not keep the desire to see God out of my mind. And beside, we had a command to let no man look into them, except by the command of God, lest he should “look aught and perish.”^[5]

Rochester Advertiser and Daily Telegraph (1829): "the [Golden] Bible was found, together with a huge pair of spectacles!"

Rochester Advertiser and Daily Telegraph (New York, 31 August 1829):

[A]nd after penetrating “mother earth” a short distance, the [Golden] Bible was found, together with a huge pair of spectacles! He had been directed, however, not to let any mortal being examine them, “under no less penalty” than instant death! They were therefore nicely wrapped up and excluded from the “vulgar gaze of poor wicked mortals!” It was said that the leaves of the bible were plates of gold, about 8 inches long, 6 wide, and one eighth of an inch thick, on which were engraved characters or hyeroglyphics. By placing the spectacles in a hat, and looking into it, Smith could (he said so, at least,) interpret these characters.</ref>“Golden Bible,” Rochester Advertiser and Daily Telegraph (New York, 31 August 1829). Reprinted from Palmyra Freeman, 11 August 1829.</ref>

The Gem (1829): "By placing the spectacles in a hat and looking into it, Smith interprets the characters into the English language"

The Gem: A Semi-Monthly Literary and Miscellaneous Journal, 5 September 1829:

By placing the spectacles in a hat and looking into it, Smith interprets the characters into the English language.^[6]

New-York Telescope (1830): "he proceeded to the spot, and found the bible, with a huge pair of spectacles"

New-York Telescope, 20 February 1830:

[H]e proceeded to the spot, and found the bible, with a huge pair of spectacles. . . . He is said to have shown some of these characters to Professor Samuel L. Mitchell, of this city, who could not translate them. Martin Harris returned, and set Joseph Smith to the business of translating them: who, “by placing the spectacles in a hat and looking into them, Joseph Smith said he could interpret these characters.”^[7]

Cincinnati Advertiser and Ohio Phoenix (1830): "Smith would put his face into a hat in which he had a white stone, and pretend to read from it, while his coadjutor transcribed"

Cincinnati Advertiser and Ohio Phoenix, June 2, 1830:

A fellow by the name of Joseph Smith, who resides in the upper part of Susquehanna county, has been, for the last two years we are told, employed in dedicating as he says, by inspiration, a new bible. He pretended that he had been entrusted by God with a golden bible which had been always hidden from the world. Smith would put his face into a hat in which he had a white stone, and pretend to read from it, while his coadjutor transcribed.^[8]

Daily Albany Argus (1831): "he found in the same place two stones, with which he was enabled, by placing them over his eyes and putting his head in a dark corner"

Daily Albany Argus, Oct. 15, 1831:

The preacher said he found in the same place two stones, with which he was enabled, by placing them over his eyes and putting his head in a dark corner, to decypher the hieroglyphics on the plates!^[9]

Morning Star (1833): "an angel gave him a pair of spectacles which he put in a hat and thus read and translated"

Morning Star, March 7, 1833:

an angel gave him a pair of spectacles which he put in a hat and thus read and translated, while one of the witnesses wrote it down from his mouth.^[10]

Protestant Sentinel (1834): "Joseph Smith, an illiterate young man, unable to read his own name...was reported to have found several golden plates, together with a pair of spectacles"

Protestant Sentinel, 4 June 1834:

In the year 1828, one Joseph Smith, an illiterate young man, unable to read his own name, of Palmyra, Wayne County, New York, was reported to have found several golden plates, together with a pair of spectacles, relics of high antiquity. The spectacles were designed to aid mental vision, under rather peculiar circumstances. They were to be adjusted, and the visage thrust into a close hat. This done Smith could interpret the sacred mysteries of the plates, in which lay, by the hypothesis, in the top of the hat!^[11]

New York Weekly Messenger and Young Men’s Advocate (1835): "by putting a plate in his hat, putting two smooth flat stones, which he found in the box, in the hat, and putting his face therein"

New York Weekly Messenger and Young Men’s Advocate, 29 April 1835:

Smith pretended that he had found some golden or brass plates, like the leaves of a book, hid in a box in the earth, to which he was directed by an Angel, in 1827,—that the writing on them was in the “Reformed Egyptian language,”—that he was inspired to interpret the writing, or engraving, by putting a plate in his hat, putting two smooth flat stones, which he found in the box, in the hat, and putting his face therein—that he could not write, but as he translated, one Oliver Cowdery wrote it down.^[12]

William Smith (1883): "The manner in which this was done was by looking into the Urim and Thummim, which was placed in a hat"

William Smith:

He translated them by means of the Urim and Thummim, (which he obtained with the plates), and the power of God. The manner in which this was done was by looking into the Urim and Thummim, which was placed in a hat to exclude the light, (the plates lying near by covered up), and reading off the translation, which appeared in the stone by the power of God.^[13]

Joseph Knight Sr. (1835-1847): "Now the way he translated was he put the Urim and Thummim into his hat and darkened his eyes"

Joseph Knight Sr.:

Now the way he translated was he put the Urim and Thummim into his hat and darkened his eyes, then he would take a sentence and it would appear in bright Roman letters, then he would tell the writer and he would write it. Then that would go away, the next sentence would come, and so on. But if it was not spelled right it would not go away till it was right, so we see it was marvelous. Thus was the whole translated.^[14]

The True Latter Day Saints’ Herald (1879): "the story of the Urim and Thummim Translation does not date back, for its origin further than 1833"

The True Latter Day Saints’ Herald, 15 November 1879:

The proofs are clear and positive that the story of the Urim and Thummim Translation does not date back, for its origin further than 1833, or between that date and 1835; for it is not found in any printed document of the Church of Christ up to the latter part of the year 1833, or the year 1834. The “Book of Commandments” to the Church of Christ, published in Independence, Mo., in 1833, does not contain any allusion to Urim and Thummim; though the term was inserted in some of the revelations in their reprint in the “Book of Doctrine and Covenants” in 1835.^[15]

Truman Coe (1836): "looking through the Urim and Thummim, he would see the import written in plain English"

Truman Coe:

The manner of translation was as wonderful as the discovery. By putting his finger on one of the characters and imploring divine aid, then looking through the Urim and Thummim, he would see the import written in plain English on a screen placed before him.^[16]

A Letter to Those Who Have Attended Mormonite Preaching (1840): "two large jewels resembling diamonds were given to him, which, being applied to the eyes, like spectacles"

A Letter to Those Who Have Attended Mormonite Preaching:

He declared that an angel was sent from God to make known to him the place in which the book was concealed,—that he searched and found the same,—that the words were engraved on plates of gold in a language which no man understood,—and that two large jewels resembling diamonds were given to him, which, being applied to the eyes, like spectacles, enabled him to get at the meaning and translate the Book of Mormon into English. These jewels were, he said, the Urim and Thummim of the Old Testament.^[17]

William Smith (1890): "By putting his head in a hat or some dark object it was not necessary to close one eye while looking through the stone with the other"

William Smith:

a silver bow ran over one stone, under the other around over that one and under the first in the shape of a horizontal figure 8 much like a pair of spectacles....much too large for Joseph...could only see through one at a time using sometimes one and sometimes the other. By putting his head in a hat or some dark object it was not necessary to close one eye while looking through the stone with the other. In that way sometimes when his eyes grew [tired] he [relieved] them of the strain.^[18]

Edward Stevenson (1881): "the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone"

Edward Stevenson:

[Martin Harris said] "that the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone.^[19]

Godfrey: "Once Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge"

Kenneth W. Godfrew, Ensign, January 1988:

From April 12 to June 14, Joseph translated while Martin wrote, with only a curtain between them. On occasion they took breaks from the arduous task, sometimes going to the river and throwing stones. Once Martin found a rock closely resembling the seerstone Joseph sometimes used in place of the interpreters and substituted it without the Prophet’s knowledge. When the translation resumed, Joseph paused for a long time and then exclaimed, “Martin, what is the matter, all is as dark as Egypt.” Martin then confessed that he wished to “stop the mouths of fools” who told him that the Prophet memorized sentences and merely repeated them.^[20]

Emma Smith Bidamon (1870): "was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone"

Emma Smith Bidamon:

Now the first that my husband translated, was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.^[21]

The True Latter Day Saints’ Herald (1879): "a 'Seer Stone,' which was placed in the crown of a hat, into which Joseph put his face, so as to exclude the external light"

The True Latter Day Saints’ Herald, 15 November 1879:

With the sanction of David Whitmer, and by his authority, I now state that he does not say that Joseph Smith ever translated in his presence by aid of Urim and Thummim; but by means of one dark colored, opaque stone, called a “Seer Stone,” which was placed in the crown of a hat, into which Joseph put his face, so as to exclude the external light. Then, a spiritual light would shine forth, and parchment would appear before Joseph, upon which was a line of characters from the plates, and under it, the translation in English; at least, so Joseph said.^[22]

Gurley (1892): "Elder David Whitmer’s idea was that the translation was made by the seers’ stone, as he calls it, not the Interpreters"

Zenas H. Gurley:

That Joseph had another stone called seers’ stone, and “peep stone,” is quite certain. This stone was frequently exhibited to different ones and helped to assuage their awful curiosity; but the Urim and Thummim never, unless possibly to Oliver Cowdery. . . . Elder David Whitmer’s idea was that the translation was made by the seers’ stone, as he calls it, not the Interpreters, and Emma Smith’s (Bidamon) statement accords with Whitmer as published in Herald some years since. The only discrepancy between the statements of the witnesses is that relating to the detail of the translation; and, as shown above, David and Emma, in the nature of things, did not know just how the Urim and Thummim were used, as they had never seen them. The reader will please bear in mind that no one was allowed to see either the plates or the Urim and Thummim, except as God commanded. The Eight Witnesses were allowed to see the plates and handle them as shown above; none else.^[23]

Whitmer (1886): "a strange oval-shaped, chocolate-colored stone, about the size of an egg, only more flat, which, it was promised, should serve the same purpose as the missing urim and thummim"

David Whitmer:

By fervent prayer and by otherwise humbling himself, the prophet, however, again found favor, and was presented with a strange oval-shaped, chocolate-colored stone, about the size of an egg, only more flat, which, it was promised, should serve the same purpose as the missing urim and thummim (the latter was a pair of transparent stones set in a bow-shaped frame and very much resembled a pair of spectacles). With this stone all of the present Book of Mormon was translated.^[24]

Brown: "when he first obtained his personal seerstone he placed it in his hat, and discovered that time, place, and distance were annihilated"

Matthew Brown:

Joseph Smith reportedly said in 1826, while under examination in a court of law, that when he first obtained his personal seerstone he placed it in his hat, and discovered that time, place, and distance were annihilated; that all intervening obstacles were removed, and that he possessed one of the attributes of Deity, an All-Seeing Eye.^[25]

Joseph Knight Sr. (1835-1847): "he seemed to think more of the glasses or the Urim and Thummim than he did of the plates"

Joseph Knight Sr.:

After breakfast Joseph called me in to the other room and he set his foot on the bed and leaned his head on his hand and says, “Well, I am disappointed.” “Well,” say I, “I am sorry.” “Well,” says he, “I am greatly disappointed. It is ten times better than I expected.” Then he went on to tell the length and width and thickness of the plates, and, said he, they appear to be gold. But he seemed to think more of the glasses or the Urim and Thummim than he did of the plates for, says he, “I can see anything. They are marvelous. Now they are written in characters and I want them translated.”^[26]

Joseph Fielding Smith: "It hardly seems reasonable to suppose that the Prophet would substitute something evidently inferior under these circumstances"

Joseph Fielding Smith did not believe that Joseph would substitute his own seer stone for the Nephite interpreters:

While the statement has been made by some writers that the Prophet Joseph Smith used a seer stone part of the time in his translating of the record, and information points to the fact that he did have in his possession such a stone, yet there is no authentic statement in the history of the Church which states that the use of such a stone was made in that translation. The information is all hearsay, and personally, I do not believe that this stone was used for this purpose. The reason I give for this conclusion is found in the statement of the Lord to the Brother of Jared as recorded in Ether 3:22–24. These stones, the Urim and Thummim which were given to the Brother of Jared, were preserved for this very purpose of translating the record, both of the Jaredites and the Nephites. Then again the Prophet was impressed by Moroni with the fact that these stones were given for that very purpose. It hardly seems reasonable to suppose that the Prophet would substitute something evidently inferior under these circumstances. It may have been so, but it is so easy for a story of this kind to be circulated due to the fact that the Prophet did possess a seer stone, which he may have used for some other purposes.</ref>Joseph Fielding Smith, Doctrines of Salvation, 3:225–26.</ref>

Charles Anthon (1834): "the spectacles in question being altogether too large for the breadth of the human face"

Charles Anthon (who received this information from Martin Harris):

these spectacles were so large that if a person attempted to look through them, his two eyes would have to be turned towards one of the glasses merely, the spectacles in question being altogether too large for the breadth of the human face.^[27]

Corrill (1839): "the plates and stones of Urim and Thummim were again taken and concealed by the angel for a wise purpose"

John Corrill:

After finishing the translation, the plates and stones of Urim and Thummim were again taken and concealed by the angel for a wise purpose, and the translation published to the world in the winter of A. D. 1829 and ’30.^[28]

B.H. Roberts (1907): "The seer stone...possessed the qualities of Urim and Thummim, since by means of it...as well as by means of the “Interpreters”...Joseph was able to translate"

B.H. Roberts:

The seer stone referred to here was a chocolate-colored, somewhat egg-shaped stone which the Prophet found while digging a well in company with his brother Hyrum. It possessed the qualities of Urim and Thummim, since by means of it-as described above-as well as by means of the “Interpreters” found with the Nephite record, Joseph was able to translate the characters engraven on the plates.^[29]

Dirkmaat: "He...referred to it using an Old Testament term, Urim and Thummim...He also sometimes applied the term to other stones he possessed"

Gerrit Dirkmaat (Church History Department - January 2013 Ensign):

Those who believed that Joseph Smith’s revelations contained the voice of the Lord speaking to them also accepted the miraculous ways in which the revelations were received. Some of the Prophet Joseph’s earliest revelations came through the same means by which he translated the Book of Mormon from the gold plates. In the stone box containing the gold plates, Joseph found what Book of Mormon prophets referred to as “interpreters,” or a “stone, which shall shine forth in darkness unto light” (Alma 37:23–24). He described the instrument as “spectacles” and referred to it using an Old Testament term, Urim and Thummim (see Exodus 28:30).2

He also sometimes applied the term to other stones he possessed, called “seer stones” because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones. For example, shortly after Oliver Cowdery came to serve as a scribe for Joseph Smith as he translated the plates, Oliver and Joseph debated the meaning of a biblical passage and sought an answer through revelation. Joseph explained: “A difference of opinion arising between us about the account of John the Apostle … whether he died, or whether he continued; we mutually agreed to settle it by the Urim and Thummim.”3 In response, Joseph Smith received the revelation now known as section 7 of the Doctrine and Covenants, which informed them that Jesus had told the Apostle John, “Thou shalt tarry until I come in my glory” (D&C 7:3).

Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument. One of his scribes explained that process: “The scribe seats himself at a desk or table, with pen, ink, and paper. The subject of inquiry being understood, the Prophet and Revelator inquires of God. He spiritually sees, hears, and feels, and then speaks as he is moved upon by the Holy Ghost.”^[30]

Oliver Cowdery: "These were days never to be forgotten...Day after day I continued, uninterrupted, to write from his mouth"

Oliver Cowdery:

These were days never to be forgotten-to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated, with the Urim and Thummim, or, as the Nephites would have said, 'Interpreters,' the history, or record, called 'The Book of Mormon.'^[31]

Personal Statement of S. W. Richards (1907): "This was done by holding the ‘translators’ over the hieroglyphics, the translation appearing distinctly on the instrument"

Personal Statement of S. W. Richards:

He [Oliver Cowdery] represented Joseph as sitting at a table with the plates before him, translating them by means of the Urim and Thummim, while he sat beside him writing every word as Joseph spoke them to him. This was done by holding the ‘translators’ over the hieroglyphics, the translation appearing distinctly on the instrument, which had been touched by the finger of God and dedicated and consecrated for the express purpose of translating languages.^[32]

Notes

1. ↑ John Quincy Adams, The Birth of Mormonism (Boston: Gorham Press, 1916), 36.
2. ↑ David Whitmer, quoted by Zenas H. Gurley, cited in Richard van Wagoner and Steven Walker, “Joseph Smith: ‘The Gift of Seeing’,” Dialogue 15/2 (Summer 1982), 54.
3. ↑ Russell M. Nelson, “A Treasured Testament,” Ensign (July 1993).
4. ↑ “A Peaceful Heart,” Friend (September 1974) 7.
5. ↑ “Martin Harris Interview with Joel Tiffany, 1859,” in Early Mormon Documents, 2:305.
6. ↑ “Golden Bible,” The Gem: A Semi-Monthly Literary and Miscellaneous Journal (Rochester, New York: 5 September 1829), 70.
7. ↑ C. C. Blatchley, “Caution Against the Golden Bible,” New-York Telescope 6/38 (20 February 1830), 150.
8. ↑ Cincinnati Advertiser and Ohio Phoenix, June 2, 1830. Reprinted from Wayne County Inquirer, Pennsylvania, ca. May 1830.
9. ↑ Daily Albany Argus VI/1866, Oct. 15, 1831.
10. ↑ Morning Star VII/45, March 7, 1833.
11. ↑ “Mormonism,” Protestant Sentinel (Schenectady, New York) n.s. 5/1 (4 June 1834): 4–5. Reprinted from New England Review, ca. May 1834.
12. ↑ “Mormonism,” New York Weekly Messenger and Young Men’s Advocate (29 April 1835). Reprinted from The Pioneer (Rock Springs, IL), March 1835.
13. ↑ “William Smith, On Mormonism, 1883,” in Early Mormon Documents, 1:497.
14. ↑ “Joseph Knight Sr., Reminiscence, Circa 1835–1847,” in Early Mormon Documents, 4, 17–18. Spelling and punctuation have been modernized for readability.
15. ↑ The True Latter Day Saints’ Herald, 26/22 (15 November 1879).
16. ↑ “Truman Coe Account, 1836,” in Early Mormon Documents, 1:47. Originally printed in Ohio Observer (Hudson, Ohio), 11 August 1836.
17. ↑ A Letter to Those Who Have Attended Mormonite Preaching (London: J. B. Bateman, 1840), 1–4.
18. ↑ “William Smith interview by J. W. Peterson and W. S. Pender, 1890,” in Early Mormon Documents, 1:508.
19. ↑ Edward Stevenson, Deseret News, 28 December 1881.
20. ↑ Kenneth W. Godfrey, “A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon,” Ensign, January 1988.
21. ↑ “Emma Smith Bidamon to Emma Pilgrim, 27 March 1870,” in Early Mormon Documents, 1:532. Text has been formatted for readability.
22. ↑ The True Latter Day Saints’ Herald 26/22 (15 November 1879).
23. ↑ Zenas H. Gurley, quoting “Dr. Robinson,” Source: Zenas H. Gurley, “The Book of Mormon,” Autumn Leaves 5 (1892): 451-54, located on the Book of Abraham Project.
24. ↑ “Mormon Relics,” The Sunday Inter-Ocean, Vol. 15, No. 207 (Chicago, Illinois, 17 Oct. 1886). Also Saints’ Herald 33 (13 November 1886): 706, cited in Van Wagoner and Walker, “The Gift of Seeing,” 53–54.
25. ↑ Matthew B. Brown, Plates of Gold (American Fork, Utah: Covenant Communications, 2003), 167.
26. ↑ “Joseph Knight Sr., Reminiscence, Circa 1835-1847,” in Early Mormon Documents, 4:15. Spelling has been modernized and formatted for readability.
27. ↑ “Charles Anthon to E. D. Howe, 17 February 1834,” in Early Mormon Documents, 4:378.
28. ↑ John Corrill, A Brief History of the Church of Christ of Latter Day Saints (1839), 12.
29. ↑ B. H. Roberts, Defense of the Faith and the Saints (Salt Lake City: Deseret News, 1907), 1:257.
30. ↑ Gerrit Dirkmaat (Church History Department), "Great and Marvelous Are the Revelations of God," Ensign, January 2013. (emphasis added) off-site
31. ↑ Oliver Cowdery, Latter-day Saints' Messenger and Advocate 1:14 (1834).
32. ↑ Personal Statement of S. W. Richards, 25 May 1907, at Harold B. Lee Library, BYU, Special Collections, quoted in Anderson, “By the Gift and Power,” 79.