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−	===Translating the plates===
−	{{See also|Life of Joseph Smith, Jr. from 1827 to 1830}}
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−	Joseph Smith said that the plates were engraved in an unknown language, and Smith told associates that he was capable of reading and translating them. This translation took place mainly in [[Harmony Township, Susquehanna County, Pennsylvania|Harmony, Pennsylvania]] (now [[Oakland Township, Susquehanna County, Pennsylvania|Oakland Township]]), Emma's hometown, where Smith and his wife had moved in October 1827 with financial assistance from a prominent, though superstitious, Palmyra landowner [[Martin Harris (Latter Day Saints)|Martin Harris]].<!--
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−	FOOTNOTE--><ref>The local Presbyterian minister, Jesse Townsend, described Harris as a "visionary fanatic". A acquaintance, Lorenzo Saunders, said, "There can't anybody say word against Martin Harris...a man that would do just as he agreed with you. But he was a great man for seeing spooks." {{Harv|Walker|1986|p=35}}.</ref><!--
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−	--> The translation occurred in two phases: the first, from December 1827 to June 1828, during which Smith [[Anthon transcript|transcribed some of the characters]] and then dictated [[Lost 116 pages|116 manuscript pages]] to Harris, which were lost. The second phase began sporadically in early 1829 and then in earnest in April 1829 with the arrival of [[Oliver Cowdery]], a schoolteacher who volunteered to serve as Smith's full-time scribe. In June 1829, Smith and Cowdery moved to [[Fayette, New York]], completing the translation early the following month.
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−	[[Image:JosephSmithTranslating.jpg|225px|thumb|right| Joseph Smith translating the golden plates.]]
−	Smith used scribes to write the words he said were a translation of the golden plates, dictating these words while peering into [[Seer stone (Latter Day Saints)|seer stones]], which he said allowed him to see the translation. Smith's translation ability evolved naturally out of his earlier treasure seeking,<ref>{{Harvtxt|Bushman|2005|p=73}}.</ref> and he used a process that was "strikingly similar" to the way Smith used seer stones for treasure hunting.<ref>{{Harvtxt|Quinn|1998|p=171}}</ref> For the earliest phase of translation, Smith said that he translated using what he called the "[[Urim and Thummim]]"—a set of large spectacles with stones where the eye-pieces should be.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|1838a|p=5}}. Early followers of Smith used the term ''Urim and Thummim'' to refer both to these large spectacles and Smith's other seer stones, most notably one commonly called the "Chase stone" that Smith had found in a Palmyra well during the early 1820s{{Harv|Van Wagoner|Walker|1982|pp=59–62}}; {{Harvtxt|Quinn|1998|p=171}}.</ref><!--
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−	--> There is no eye-witness testimony that Smith ever wore the large spectacles, although some witnesses understood that he placed them in his hat while translating.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Quinn|1998|p=169–70}}. [[Martin Harris (Latter Day Saints)|Martin Harris]], one of Smith's scribes, is reported to have said that the spectacles were made for a giant, and would not have been wearable by Joseph Smith {{Harv|Anton|1834}}. [[David Whitmer]], another scribe, also said that the spectacles were larger than normal spectacles, and indicated that Smith placed them in his hat while translating, rather than wearing them {{Harv|Whitmer|1875}}. However, a man who interviewed Smith's father in 1830 said that Smith did at least some of the translation while wearing the spectacles {{Harv|Lapham|1870}}.</ref><!--
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−	--> Witnesses did observe Smith using a single seer stone (not part of a set of spectacles) in the translation,<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Hale|1834|p=265}}; {{Harvtxt|Smith|1879|pp=536-40}}; {{Harv|Van Wagoner|Walker|1982|pp=59–62}} (containing an overview of witnesses to the translation process).</ref><!--
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−	--> the same brown stone Smith had earlier used for treasure seeking.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Quinn|1998|p=172}}. Smith's father-in-law, Isaac Hale, said that the "manner in which he pretended to read and interpret was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!" {{Harv|Hale|1834|p=265}}.</ref>
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−	Consensus holds that Smith used a single stone during the second phase of translation.<ref>{{Harvtxt|Van Wagoner|1982|p=53}}.</ref> Smith placed the stone in a hat, buried his face in it to eliminate all outside light, and peered into the stone to see the words of the translation.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Whitmer|1875}} ("Having placed the Urim and Thummim in his hat, Joseph placed the hat over his face, and with prophetic eyes read the invisible symbols syllable by syllable and word by word."). Michael Morse, Smith's brother-in-law, stating that he watched Smith on several occasions: "The mode of procedure consisted in Joseph's placing the Seer Stone in the crown of a hat, then putting his face into the hat, so as to entirely cover his face." ({{Harvnb|Van Wagoner|Walker|1982|52–53}}, quoting W.W. Blair, ''Latter Day Saints' Herald'' 26 (15 Nov. 1879): 341, who was quoting Michael Morse). Smith's wife Emma stated that she took dictation from her husband as she sat next to him, and that he would put his face into a hat with the stone in it, dictating for hours at a time. {{Harv|Smith|1879|pp=536-40}}.</ref><!--
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−	--> A few times during the translation, a curtain or blanket was raised between Smith and his scribe or between the living area and the area where Smith and his scribe worked.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Cook|1991|p=173}}. However, Elizabeth Ann Whitmer, later to be the wife of scribe [[Oliver Cowdery]], said she had never seen a curtain raised between Smith and Cowdery or her brothers while translation took place in the Whitmer home {{Harv|Van Wagoner|Walker|1982|p=51}}.</ref><!--
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−	--> Sometimes Smith dictated to [[Martin Harris (Latter Day Saints)|Martin Harris]] from upstairs or from a different room.<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Howe|1834|p=14}}.</ref>
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−	Smith's "[[translation]]" did not require any use of the plates themselves.<ref>{{Harvtxt|Marquardt|2005|p=97}}; {{Harv|Van Wagoner|Walker|1982|pp=53}}.</ref> As he looked into the stone, Smith told his friends and family that the written translation of the ancient script appeared to him in English.<ref>{{Harvtxt|Bushman|2005|p=72}}; {{Harvtxt|Quinn|1998|p=170}}.</ref> There are several proposed explanations for how Smith composed his translation. In the 19th century, the most common explanation was that he [[Spalding–Rigdon theory of Book of Mormon authorship|plagiarized the work]] from a manuscript written by [[Solomon Spaulding]].<ref>{{Harvtxt|Quinn|1998|p=455 n.273}} (most common 19th century theory); {{Harvtxt|Brodie|1971|p=68}}.</ref> This theory is deemed to be repudiated by Smith's preeminent modern biographers.<ref>{{Harvtxt|Brodie|1971|pp=143–44}}; {{Harvtxt|Bushman|2005|pp=90–91}}; {{Harvtxt|Quinn|1998|p=455 n.273}} (arguing that the theory has been repudiated).</ref> The most prominent modern theory is that Smith composed the translation in response to the provincial opinions of his time,<ref>{{Harvtxt|Brodie|1971|p=69}}; {{Harvtxt|Bushman|2005|p=72}}).</ref> perhaps while in a magical trance-like state.<ref>{{Harvtxt|Bloom|1992|p=86}}; {{Harvtxt|Riley|1902|p=84, 195}}.</ref> As a matter of faith, [[Latter Day Saint]]s generally view the translation process as either an automatic process of transcribing text written within the stone,<ref>{{Harvtxt|Bushman|2005|p=72}} (arguing that this transcription method is the only one consistent with the historical record).</ref> or an intuitive translation by Smith assisted by a [[Christian mysticism|mystical]] connection with God through the stone.<ref>{{Harvtxt|Quinn|1998}pp=479 n.302, 482 n.335}} (expressing his personal view shared by several other [[Mormon apologetics|Mormon apologists]], and noting that while this view might pose problems vis-à-vis the historical record, it helps explain the origin of the Book of Mormon's grammatical mistakes).</ref>
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−	Smith's dictations were written down by a number of assistants including [[Emma Hale Smith|Emma Smith]], [[Martin Harris (Latter Day Saints)|Martin Harris]], and notably, [[Oliver Cowdery]].<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Clark|1842}} ("Although in the same room, a thick curtain or blanket was suspended between them, and Smith concealed behind the blanket, pretended to look through his spectacles, or transparent stones, and would then write down or repeat what he saw, which when repeated aloud, was written down by Harris."); {{Harvtxt|Benton|1831}} ("Oliver Cowdery, one of the three witnesses to the book, testified under oath, that said Smith...translated his book [with] two transparent stones, resembling glass, set in silver bows. That by looking through these, he was able to read in English, the reformed Egyptian characters, which were engraved on the plates.").</ref><!--
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−	--> In May 1829, after Smith had lent [[lost 116 pages|116 un-duplicated manuscript pages]] to Martin Harris, and Harris had lost them, Smith dictated a revelation explaining that Smith could not simply re-translate the lost pages because his opponents would attempt to see if he could "bring forth the same words again."<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Phelps|1833|p=24}}.</ref><!--
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−	--> According to [[Grant Palmer]], Smith believed "a second transcription would be identical to the first.  This confirms the view that the English text existed in some kind of unalterable, spiritual form rather than that someone had to think through difficult conceptual issues and idioms, always resulting in variants in any translation."<!--
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−	FOOTNOTE--><ref>{{Harvtxt|Palmer|2002|p=7}}.</ref>
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	===Reputed location of the plates during translation===		===Reputed location of the plates during translation===
	When Joseph and Emma moved to Pennsylvania in October 1827, they transported a wooden box, which Smith said contained the plates, hidden in a barrel of beans.<!--		When Joseph and Emma moved to Pennsylvania in October 1827, they transported a wooden box, which Smith said contained the plates, hidden in a barrel of beans.<!--

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Revisão das 23h06min de 18 de março de 2010

Reputed location of the plates during translation

When Joseph and Emma moved to Pennsylvania in October 1827, they transported a wooden box, which Smith said contained the plates, hidden in a barrel of beans.^[1] For a time the couple stayed in the home of Emma's father Isaac Hale; but when Smith refused to show Hale the plates, Hale banished the concealed objects from his house.^[2] Afterward, Smith told several of his associates that the plates were hidden in the nearby woods.^[3] Emma said that she remembered the plates being on a table in the house, wrapped in a linen tablecloth, which she moved from time to time when it got in the way of her chores.^[4] According to Smith's mother, the plates were also stored in a trunk on Emma's bureau.^[5] However, Smith did not require the physical presence of the plates in order to translate them.^[6]

In April 1828, Martin Harris' wife, Lucy, visited Harmony with her husband and demanded to see the plates. When Smith refused to show them to her, she searched the house, grounds, and woods. According to Smith's mother, during the search Lucy was frightened by a large black snake and thus prevented from digging up the plates.^[7] As a result of Martin Harris' loss of the 116 pages of manuscript, Smith said that between July and September 1828, the angel Moroni took back both the plates and the Urim and Thummim as a penalty for his having delivered "the manuscript into the hands of a wicked man."^[8] According to Smith's mother, the angel returned the objects to Smith on September 22, 1828, the autumn equinox and the anniversary of the day he first received them.^[9]

In March 1829, Martin Harris visited Harmony and asked to see the plates. Smith told him that he "would go into the woods where the Book of Plates was, and that after he came back, Harris should follow his tracks in the snow, and find the Book, and examine it for himself." Harris followed these directions but could not find the plates.^[10]

In early June 1829, the unwanted attentions of locals around Harmony necessitated Smith's move to the home of David Whitmer and his parents in Fayette, New York. Smith said that during this move the plates were transported by the angel Moroni, who put them in the garden of the Whitmer house where Smith could recover them. The translation was completed at the Whitmer home.^[11]

Returning the plates

Main article: Cumorah

After translation was complete, Smith said he returned the plates to the angel, although he did not elaborate about this experience.^[12] According to accounts by several early Mormons, a group of Mormon leaders including Oliver Cowdery, David Whitmer, and possibly others^[13] accompanied Smith and returned the plates to a cave inside the Hill Cumorah.^[14] There, Smith is said to have placed the plates on a table near "many wagon loads" of other ancient records, and the Sword of Laban hanging on the cave wall.^[15] According to Brigham Young's understanding, which he said he gained from Cowdery, on a later visit to the cave, the Sword of Laban was said to be unsheathed and placed over the plates, and inscribed with the words "This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ."^[16]

Smith taught that part of the golden plates were "sealed".^[17] This "sealed" portion is said to contain "a revelation from God, from the beginning of the world to the ending thereof".^[18] Many Latter Day Saints believe that the plates will be kept hidden until a future time when the sealed part will be translated^[19] and, according to one early Mormon leader, transferred from the hill to one of the Mormon temples.^[20]

David Whitmer is quoted as stating that he saw just the untranslated portion of the plates sitting on the table with the sword (and also a breastplate).^[21] Apparently, Whitmer was aware of expeditions at Cumorah to locate the sealed portion of the plates through "science and mineral rods," which he said "testify that they are there".^[22]

Descriptions of the plates

Main article: Book of Mormon witnesses

Smith said the angel Moroni had commanded him not to show the plates to any unauthorized person.^[23] However, Smith eventually obtained the written statement of several witnesses. It is unclear whether the witnesses believed they saw the plates with their physical eyes, or they "saw" the plates in a vision. For instance, although Martin Harris continued to testify to the truth of the Book of Mormon even when he was estranged from the church, at least during the early years of the movement, he "seems to have repeatedly admitted the internal, subjective nature of his visionary experience." Vogel, Early Mormon Documents, 2: 255. The foreman in the Palmyra printing office that produced the first Book of Mormon said that Harris "used to practice a good deal of his characteristic jargon and 'seeing with the spiritual eye,' and the like." Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 71 in EMD, 3: 122. John H. Gilbert, the typesetter for most of the book, said that he had asked Harris, "Martin, did you see those plates with your naked eyes?" According to Gilbert, Harris "looked down for an instant, raised his eyes up, and said, 'No, I saw them with a spiritual eye." John H. Gilbert, "Memorandum," 8 September 1892, in EMD, 2: 548. Two other Palmyra residents said that Harris told them that he had seen the plates with "the eye of faith" or "spiritual eyes." Martin Harris interviews with John A. Clark, 1827 & 1828 in EMD, 2: 270; Jesse Townsend to Phineas Stiles, 24 December 1833, in EMD, 3: 22. In 1838, Harris is said to have told an Ohio congregation that "he never saw the plates with his natural eyes, only in vision or imagination." Stephen Burnett to Lyman E. Johnson, 15 April 1838 in EMD, 2: 291. A neighbor of Harris in Kirtland, Ohio, said that Harris "never claimed to have seen [the plates] with his natural eyes, only spiritual vision." Reuben P. Harmon statement, c. 1885, in EMD, 2: 385.

According to some sources, Smith initially intended that the first authorized witness be his firstborn son;^[24] but this child was stillborn in 1828.^[25] In March 1829, Martin Harris came to Harmony to see the plates, but was unable to find them in the woods where Smith said they could be found.^[26] The next day,^[27] Smith dictated a revelation stating that Harris could eventually qualify himself^[28] to be one of three witnesses with the exclusive right to "view [the plates] as they are".^[29]

By June 1829, Smith determined that there would be eight additional witnesses, a total of twelve including Smith.^[30] During the second half of June 1829,^[31] Smith took Harris, Oliver Cowdery and David Whitmer (known collectively as the Three Witnesses),^[32] into woods in Fayette, New York, where they said they saw an angel holding the golden plates and turning the leaves.^[33] The four also said they heard "the voice of the Lord" telling them that the translation of the plates was correct, and commanding them to testify of what they saw and heard.^[34] A few days later, Smith took a different group of Eight Witnesses^[35] to a location near Smith's parents' home in Palmyra^[36] where they said Smith showed them the golden plates.^[37] Statements over the names of these men, apparently drafted by Joseph Smith,^[38] were published in 1830 as an appendix to the Book of Mormon.^[39] According to later statements ascribed to Martin Harris, the witnesses viewed the plates in a vision and not with their "natural eyes."^[40]

In addition to Smith and the other eleven who claimed to be witnesses, a few other early Mormons said they saw the plates. For instance, Smith's mother Lucy Mack Smith said she had "seen and handled" the plates.^[41] Smith's wife Emma and his younger brother William also said they had examined the plates while they were wrapped in fabric.^[42] Others said they had visions of the plates or had been shown the plates by an angel, in some cases years after Smith said he had returned the plates.^[43]

Described format, binding, and dimensions

The plates were said to be bound at one edge by a set of rings. In 1828, Martin Harris, is reported to have said that the plates were "fastened together in the shape of a book by wires".^[44] In 1859 Harris said that the plates "were seven inches [18 cm] wide by eight inches [20 cm] in length, and were of the thickness of plates of tin; and when piled one above the other, they were altogether about four inches [10 cm] thick; and they were put together on the back by three silver rings, so that they would open like a book".^[45] David Whitmer, another of the Three Witnesses, was quoted by an 1831 Palmyra newspaper as having said the plates were "the thickness of tin plate; the back was secured with three small rings...passing through each leaf in succession".^[46] Anomalously, Smith's father is quoted as saying that the plates were only half an inch (1.27 centimeter) thick.^[47] Smith's mother, who said she had "seen and handled" the plates, is quoted as saying they were "eight inches [20 cm] long, and six [15 cm] wide...all connected by a ring which passes through a hole at the end of each plate".^[41]

Hyrum Smith and John Whitmer, also witnesses in 1829, are reported to have stated that the rings holding the plates together were, in Hyrum's words, "in the shape of the letter D, which facilitated the opening and shutting of the book".^[48] Joseph Smith's wife Emma and his younger brother William said they had examined the plates while wrapped in fabric. Emma said she "felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book".^[4] William agreed that the plates could be rustled with one's thumb like the pages of a book.^[49]

Joseph Smith did not provide his own published description of the plates until 1842, when he said in a letter that "each plate was six inches [15 cm] wide and eight inches [20 cm] long, and not quite so thick as common tin. They were...bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches [15 cm] in thickness".^[50]

Described composition and weight

The plates were first described as "gold", and beginning about 1827, the plates were widely called the "gold bible".^[51] When the Book of Mormon was published in 1830, the Eight Witnesses described the plates as having "the appearance of gold".^[52] The Book of Mormon describes the plates as being made of "ore".^[53] In 1831, a Palmyra newspaper quoted David Whitmer, one of the Three Witnesses, as having said that the plates were a "whitish yellow color", with "three small rings of the same metal".^[46]

Joseph Smith, Jr.'s first published description of the plates said that the plates "had the appearance of gold"^[50]. But Smith said that Moroni had referred to the plates as "gold." Late in life, Martin Harris stated that the rings holding the plates together were made of silver,^[54] and he said the plates themselves, based on their heft of "forty or fifty pounds" (18–23 kg),^[55] "were lead or gold".^[56] Joseph's brother William Smith, who said he felt the plates inside a pillow case in 1827, said in 1884 that he understood the plates to be "a mixture of gold and copper...much heavier than stone, and very much heavier than wood".^[57]

Different people estimated the weight of the plates differently. According to Smith's one-time-friend Willard Chase, Smith told him in 1827 that the plates weighed between 40 and 60 pounds (18–27 kg), most likely the latter.^[58] Smith's father Joseph Smith, Sr., who was one of the Eight Witnesses, reportedly weighed them and said in 1830 that they "weighed thirty pounds" (14 kg).^[59] Joseph Smith's brother, William, said that he lifted them in a pillowcase and thought they "weighed about sixty pounds [27 kg] according to the best of my judgment".^[60] Others who lifted the plates while they were wrapped in cloth or enclosed in a box thought that they weighed about 60 pounds [27 kg]. Martin Harris said that he had "hefted the plates many times, and should think they weighed forty or fifty pounds [18–23 kg]".^[61] Joseph Smith's wife Emma never estimated the weight of the plates but said they were light enough for her to "move them from place to place on the table, as it was necessary in doing my work".^[4] Had the plates been made of 24-karat gold (which Smith never claimed), they would have weighed about 140 pounds (64 kg).^[62]

"Sealed" portion

According to Joseph Smith and others, the book of Golden Plates contained a "sealed" portion^[17] containing "a revelation from God, from the beginning of the world to the ending thereof."^[63] Smith never described the nature of the seal, and the language of the Book of Mormon may be interpreted to describe a sealing that was spiritual, metaphorical,^[64] physical, or a combination of these elements.

The Book of Mormon refers to other documents and plates as being "sealed" to be revealed at some future time. For example, the Book of Mormon says the entire set of plates was "sealed up, and hid up unto the Lord"^[65] and that separate records of John the Apostle were "sealed up to come forth in their purity" in the end times.^[66] One set of plates to which the Book of Mormon refers was "sealed up" in the sense that they were written in a language that could not be read.^[67]

Smith may have understood the sealing to be a supernatural or spiritual sealing "by the power of God" (2 Nephi 27:10),^[68] an idea supported by a reference in the Book of Mormon to the "interpreters" (Urim and Thummim) with which Smith said they were buried or "sealed."^[69] Oliver Cowdery also stated that when Smith visited the hill, he was stricken by a supernatural force because the plates were "sealed by the prayer of faith."^[70]

Several witnesses described a physical sealing placed on part of the plates by Mormon or Moroni. David Whitmer said that when an angel showed him the plates in 1829, "a large portion of the leaves were so securely bound together that it was impossible to separate them,"^[71] that the "sealed" part of the plates were held together as a solid mass "stationary and immovable,"^[72] "as solid to my view as wood,"^[73] and that there were "perceptible marks where the plates appeared to be sealed"^[74] with leaves "so securely bound that it was impossible to separate them."^[75] In 1842, Lucy Mack Smith said that some of the plates were "sealed together" while others were "loose."^[76] The account of the Eight Witnesses says they saw the plates in 1829 and handled "as many of the leaves as [Joseph] Smith has translated," implying that they did not examine untranslated parts, such as the sealed portion.^[52] In one interview, David Whitmer said that "about half" the book was unsealed;^[77] in 1881, he said "about one-third" was unsealed.^[74] Whitmer's 1881 statement is consistent with an 1856 statement by Orson Pratt, an associate of Smith's who never saw the plates himself but who had spoken with witnesses,^[78] that "about two-thirds" of the plates were "sealed up".^[79]

Claimed engravings

Main article: Reformed Egyptian

The Golden Plates were said to contain engravings in an ancient language that the Book of Mormon describes as Reformed Egyptian.^[80] Smith described the writing as "Egyptian characters...small, and beautifully engraved," exhibiting "much skill in the art of engraving."^[50]

John Whitmer, one of the Eight Witnesses, said the plates had "fine engravings on both sides,"^[81] and Orson Pratt, who did not see the plates himself but who had spoken with witnesses, understood that there were engravings on both sides of the plates, "stained with a black, hard stain, so as to make the letters more legible and easier to be read."^[82]

The significance of the golden plates in the Latter Day Saint tradition

Main article: Mormonism and engraved metal plates

The golden plates are significant within the Latter Day Saint movement because they are the reputed source for the Book of Mormon, which Joseph Smith, Jr. called the "most correct of any book on earth, and the keystone of our religion."^[83] However, the golden plates are just one of many known and reputed metal plates with significance in the Latter Day Saint movement. The Book of Mormon itself refers to a long tradition of writing historical records on plates, of which the golden plates are a culmination. See List of plates (Latter Day Saint movement). In addition, Joseph Smith once believed in the authenticity of a set of engraved metal plates called the Kinderhook Plates,^[84] although these plates turned out to be a hoax by non-Mormons who sought to entice Smith to translate them in order to discredit his reputation.^[85] Two other sets of plates, called the Voree Plates and the Book of the Law of the Lord, were said to have been translated by James J. Strang, one of a number of church members who claimed the right of succession after Smith's death and who became the leader of the Church of Jesus Christ of Latter Day Saints (Strangite). As in the case of the golden plates, witnesses testified to the existence of Strang's plates. These likewise are not extant, nor can they be examined or scientifically authenticated.

For many Latter Day Saints, however, particularly within the Community of Christ, the significance of these plates, including the golden plates, has waned as increasing numbers of adherents have doubted their historicity.^[86] For many other Latter Day Saints, however, the physical existence and authenticity of these plates, and especially the golden plates, are essential elements of their faith. For them, the message of the Book of Mormon is inseparable from the story of its origins.^[87]

1. ↑ Smith (1853) , p. 113; Harris (1859) , p. 170.
2. ↑ Hale (1834) , p. 264; Knight (1833) , p. 3.
3. ↑ Hale (1834) , p. 264; Knight (1833) , p. 3; Smith (1853) , p. 115.
4. ↑ ^{4,0 4,1 4,2} Smith (1879) .
5. ↑ Smith (1853) , p. 124.
6. ↑ Stevenson (1882) ; Hale (1834) , pp. 264–65; Van Horn (1881) ; Whitmer (1875) ("The plates were not before Joseph while he translated, but seem to have been removed by the custodian angel."). Isaac Hale said that while Joseph was translating, the plates were "hid in the woods" Hale (1834) , p. 264. Joseph Smith, Sr. said they were "hid in the mountains" Palmer (2002) , pp. 2-5.
7. ↑ Smith (1853) , pp. 115–116. Lucy may have caused the "loss" of the 116 manuscript pages, which Smith had lent her husband.
8. ↑ Smith (1853) , p. 125 (stating that the angel took back the Urim and Thummim, but referring to the revelation that stated the plates were taken too); Smith (1832) , p. 5 (referring only to the plates); Phelps (1833) (a revelation referring only to the plates and to Smith's "gift" to translate).
9. ↑ Smith (1853) , p. 126.
10. ↑ Hale (1834) , pp. 264–265.
11. ↑ Smith (1853) , p. 137; Salisbury (1895) , p. 16.
12. ↑ Van Horn (1881) ; Smith (1853) , p. 141.
13. ↑ Young (1877) , p. 38 (mentioning only Smith and Cowdery); Packer (2004) , p. 52, 55 (including David Whitmer in the list and describing Whitmer's account of the event, and citing William Horne Dame Diary, 14 January 1855, stating that Hyrum Smith was also in the group).
14. ↑ Packer (2004) , p. 52.
15. ↑ Young (1877) , p. 38 (Young said he heard this from Oliver Cowdery).
16. ↑ Young (1877) , p. 38.
17. ↑ ^{17,0 17,1} Smith (1842) , p. 707.
18. ↑ Book of Mormon, 2 Nephi 27:7.
19. ↑ Packer (2004) , p. 55.
20. ↑ Packer (2004) , p. 55 (quoting a statement by Orson Pratt).
21. ↑ Packer (2004) , p. 55 (citing reporter Edward Stevenson's 1877 interview with Whitmer).
22. ↑ Packer (2004) , p. 55. At least one Mormon scholar doubts the existence of a Cumorah cave and instead argues that early Mormons saw a vision of a cave in another location.Tvedtnes (1990)
23. ↑ Erro de citação: Código <ref> inválido; não foi fornecido texto para as refs de nome ReferenceA
24. ↑ Chase (1834) (citing Martin Harris as stating in 1829 that Smith’s unborn son would translate the plates at the age of two (this son was stillborn), and thereafter, "you will see Joseph Smith, Jr. walking through the streets of Palmyra, with the Gold Bible under his arm, and having a gold breast-plate on, and a gold sword hanging by his side."); Hale (1834) , p. 264 (stating that the first witness would be "a young child”).
25. ↑ Howe (1834) , p. 269; Smith (1853) , p. 118.
26. ↑ In March 1829, Martin Harris returned to Harmony and wanted to see the plates firsthand. Smith reportedly told Harris that Smith "would go into the woods where the Book of Plates was, and that after he came back, Harris should follow his tracks in the snow, and find the Book, and examine it for himself"; after following these directions, however, Harris could not find the plates Hale (1834) , pp. 264–265.
27. ↑ Hale (1834) , p. 265.
28. ↑ To qualify as a witness, Harris had to “humble himself in mighty prayer and faith” Phelps (1833) , pp. 10–12.
29. ↑ Phelps (1833) , pp. 11–12. Smith’s dictated text of the Book of Ether (chapter 2) also made reference to three witnesses, stating that the plates would be shown to them "by the power of God" Smith (1830) , p. 548.
30. ↑ In June 1829, around the time these eleven additional witnesses were selected, Smith dictated a revelation commanding Oliver Cowdery and David Whitmer (two of the eventual Three Witnesses) to seek out twelve "disciples", who desired to serve, and who would "go into all the world to preach my gospel unto every creature", and who would be ordained to baptize and to ordain priests and teachers Phelps (1833) , p. 37. According to D. Michael Quinn, this was a reference to selecting the witnesses of the Book of Mormon, who would be a leading body of Smith's Church of Christ.Predefinição:Citation needed. Mormon religious and apologetic commentators understand this revelation as referring to the eventual (in 1835, six years later) formation of the first Quorum of the Twelve.Predefinição:Citation needed
31. ↑ Van Horn (1881) .
32. ↑ According to Smith's mother, upon hearing news in June 1929 that Smith had completed the translation of the plates Smith (1853) , p. 138, Martin Harris accompanied the Smith parents to the Whitmer home in Fayette, New York, where Smith was staying Smith (1853) , p. 138, to inquire about the translation Roberts (1902) , p. 51. When Harris arrived, he joined with Oliver Cowdery and David Whitmer to request that the three be named as the Three Witnesses, and Smith's dictated revelation designating the three of them as the witnesses Smith (Cowdery) , p. 171.
33. ↑ Roberts (1902) , pp. 54–55; Smith (1830b) .
34. ↑ Roberts (1902) , pp. 54–55; Smith (1830b) . David Whitmer later stated that the angel showed them "the breast plates, the Ball or Directors, the Sword of Laban and other plates". (Van Horn (1881) ; Kelley (Blakeslee) ; see also Smith (1835) , p. 171.
35. ↑ The Eight Witnesses consisted of two groups: (1) the males of the Whitmer home, including David Whitmer's father Peter, his brothers Christian, Jacob, and John, and his brother-in-law Hiram Page; and (2) the older males of the Smith family, including is father Joseph Smith, Sr. and his brothers Hyrum and Samuel.
36. ↑ Smith (1853) . Because of a foreclosure on their Manchester property, the Smith family was then living in a log cabin technically in Palmyra (Smith (1883) , p. 14; Berge (1985) )
37. ↑ Roberts (1902) , p. 57. Though the Eight Witnesses did not refer, like the Three, to an angel or the voice of God, they said that they had hefted the plates and seen the engravings on them: “The translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship" Smith (1830b) .
38. ↑ This is the conclusion of Palmer (2002) , p. 195-96, who compared "The Testimony of Three Witnesses" to part of the Doctrine and Covenants written in 1829 (first published at Smith (Cowdery) , p. 171), and concluding that they show "the marks of common authorship". Palmer also compares a letter from Oliver Cowdery to Hyrum Smith dated June 14, 1829, quoting the language of this revelation (Joseph Smith letterbook (22 November 1835 to 4 August 1835), 5-6). Commentators generally agree that this letter refers to the revelation. See Larry C. Porter, "Dating the Restoration of the Melchizedek Priesthood", Ensign (June 1979), 5.
39. ↑ Smith (1830b) .
40. ↑ Gilbert (1892) (during the printing of the Book of Mormon, when asked whether Harris had seen the plates with his bodily eyes, he replied, "No, I saw them with a spiritual eye."); Burnett (1838) (Burnett "came to hear Martin Harris state in public that he never saw the plates with his natural eyes only in vision or imagination, neither Oliver nor David & also that the eight witnesses never saw them & hesitated to sign that instrument for that reason, but were persuaded to do it, the last pedestal gave away"); Parrish (1838) ("Martin Harris, one of the subscribing witnesses, has come out at last, and says he never saw the plates, from which the book purports to have been translated, except in vision, and he further says that any man who says he has seen them in any other way is a liar, Joseph not excepted."; Metcalf in EMD, 2: 347 (quoting Harris, near the end of his long life, as saying he had seen the plates in "a state of entrancement"). Harris was resolute, however, as to his position that he had seen the plates in a vision. See Letter of Martin Harris, Sr., to Hanna B. Emerson, January 1871, Smithfield, Utah Territory, Saints' Herald 22 (15 October 1875):630, in EMD 2: 338 ("No man heard me in any way deny the truth of the Book of Mormon, the administration of the angel that showed me the plates; nor the organization of the Church of Jesus Christ of Latter-day Saints under the administration of Joseph Smith, Jr."). See also Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses (Salt Lake City: Deseret Book Company, 1981), 118
41. ↑ ^{41,0 41,1} Smith (1842b) , p. 27.
42. ↑ Smith (1879) ; Smith (1884) .
43. ↑ For instances of people testifying to having seen the Golden Plates after Smith returned them to the angel, see the affirmations of John Young and Harrison Burgess in Palmer (2002) , p. 201. In 1859, Brigham Young referred to one of these "post-return" testimonies: "Some of the witnesses of the Book of Mormon, who handled the plates and conversed with the angels of God, were afterwards left to doubt and to disbelieve that they had ever seen an angel. One of the Quorum of the Twelve, a young man full of faith and good works, prayed, and the vision of his mind was opened, and the angel of God came and laid the plates before him, and he saw and handled them, and saw the angel." Journal of Discourses, June 5, 1859, 7: 164.
44. ↑ Anthon (1834) , p. 270.
45. ↑ Harris (1859) , p. 165.
46. ↑ ^{46,0 46,1} Cole (1831) .
47. ↑ Lapham (1870) , p. 307.
48. ↑ Statement by Hyrum Smith as reported by William E. McLellin in the Huron Reflector, October 31, 1831. See also Poulson (1878) .
49. ↑ Smith (1884) .
50. ↑ ^{50,0 50,1 50,2} Smith (1842) .
51. ↑ Harris (1859) , p. 167; Smith (1853) , pp. 102, 109, 113, 145; Grandin (1829) .
52. ↑ ^{52,0 52,1} Smith (1830)
53. ↑ Smith (1830) .
54. ↑ Joseph Smith History 1:34; Harris (1859) , p. 165.
55. ↑ Harris (1859) , p. 166
56. ↑ Harris (1859) , p. 169.
57. ↑ Smith (1884)
58. ↑ Chase (1833) , p. 246.
59. ↑ Lapham (1870) .
60. ↑ Smith (1883) .
61. ↑ Harris (1859) , pp. 166, 169.
62. ↑ Vogel (2004) .
63. ↑ Book of Mormon, 2 Nephi 27:7. The "sealing" of apocalyptic revelations in a book has precedents in the Bible. See, for example, Isaiah 29:11, Daniel 12:4, and Revelation 5:1–5. The Book of Mormon states that this vision was originally given to the Brother of Jared, recorded by Ether on a set of 24 plates later found by Limhi, and then "sealed up". Book of Mormon, Ether 1:2. According to this account, Moroni copied the plates of Limhi onto the sealed portion of the Golden Plates.
64. ↑ i.e. that the book was "sealed" in the sense that its contents were hidden or kept from public knowledge
65. ↑ Smith (1830)
66. ↑ Book of Mormon, 1 Nephi 14:26
67. ↑ Book of Mormon, Ether 3:22.
68. ↑ Quinn (1998) , pp. 195–196.
69. ↑ Book of Mormon, Ether 4:5. According to Martin Harris, anyone who looked into the "interpreters", "except by the command of God", would "perish" Harris (1859) , p. 166.
70. ↑ Cowdery (1835b) , p. 198.
71. ↑ David Whitmer interview, Chicago Tribune, 24 January 1888, in David Whitmer Interviews, ed. Cook, 221. Near the end of his life, Whitmer said that one section of the book was "loose, in plates, the other solid". Storey (1881) .
72. ↑ Cole (1831)
73. ↑ Poulson (1878) .
74. ↑ ^{74,0 74,1} Storey (1881)
75. ↑ Whitmer (1888) . Orson Pratt, who said he had spoken with many witnesses of the plates,Pratt (1859) , p. 30, assumed that Joseph Smith could "break the seal" if only he had been "permitted" Pratt (1877) , pp. 211–12.
76. ↑ Smith (1842b) , p. 27.
77. ↑ Cole (1831) ; Poulson (1878) .
78. ↑ Pratt (1859) , p. 30.
79. ↑ Pratt (1856) , p. 347.
80. ↑ Smith (1830) .
81. ↑ Roberts (1906) , p. 307.
82. ↑ Pratt (1859) , pp. 30-31.
83. ↑ Roberts (1908) , p. 461.
84. ↑ Bushman (2005) , p. 490 The original source is William Clayton's Journal, May 1, 1843 (See also, Trials of Discipleship — The Story of William Clayton, a Mormon, 117): "I have seen 6 brass plates... covered with ancient characters of language containing from 30 to 40 on each side of the plates. Prest J. has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharaoh king of Egypt, and that he received his kingdom from the ruler of heaven and earth." The information was deemed important enough to be republished in the first person (as if Smith had said it) in the History of The Church: "I insert facsimiles of the six brass plates found near Kinderhook...I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth." More than six pages in Volume Five of History of the Church discuss the Kinderhook plates.
85. ↑ Richard Bushman, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005), 489-90.
86. ↑ McMurray, W. Grant, "They "Shall Blossom as the Rose": Native Americans and the Dream of Zion," an address delivered February 17, 2001, accessed on Community of Christ website, September 1, 2006 at http://web.archive.org/web/20070817021355/http://cofchrist.org/docs/NativeAmericanConference/keynote.asp (referring to "long-standing questions about [the Book of Mormon's] historicity" which has provoked "discussion in the 1970s and beyond" about the proper use of the book in the religion).
87. ↑ Givens (2003) , p. 37.