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The next annual visit on September 22, 1827 would be, Smith told associates, his last chance to receive the plates.[1] According to Brigham Young, as the scheduled final date to obtain the plates approached, several Palmyra residents expressed concern "that they were going to lose that treasure" and sent for a skilled necromancer from 60 miles (96 km) away, encouraging him to make three separate trips to Palmyra to find the plates.[2] During one of these trips, the unnamed necromancer is said to have discovered the location, but was unable to determine the value of the plates.[3] A few days prior to the September 22, 1827 visit to the hill, Smith's loyal treasure-hunting friends Josiah Stowell and Joseph Knight, Sr. traveled to Palmyra, in part, to be there during Smith's scheduled visit to the hill.[4]
Another of Smith's former treasure-hunting associates, Samuel T. Lawrence, was also apparently aware of the approaching date to obtain the plates, and Smith was concerned he might cause trouble.[5] Therefore, on the eve of September 22, 1827, the scheduled date for retrieving the plates, Smith dispatched his father to spy on Lawrence's house until dark. If Lawrence attempted to leave, the elder Joseph would have informed him that his son would "thrash the stumps with him" if he found him at the hill, but Lawrence never left his home.[1] Late at night, Smith took a horse and carriage to the hill Cumorah with his wife Emma.[6] While Emma stayed in the wagon kneeling in prayer,[7] Joseph walked to what he said was the site of the Golden Plates. Some time in the early morning hours, he said he retrieved the plates and hid them in a hollow log on or near Cumorah.[8] At the same time, Joseph said he received a pair of large spectacles he called the "Urim and Thummim" or "Interpreters", with lenses consisting of two seer stones, which he showed his mother when he returned in the morning.[9]
Over the next few days, Smith took a well-digging job in nearby Macedon to earn enough money to buy a solid lockable chest in which to put the plates.[10] By then, however, some of Smith's treasure-seeking company had heard that Smith said he had been successful in obtaining the plates, and they wanted what they believed was their share of the profits from what they viewed as part of a joint venture in treasure hunting.[11] Spying once again on the house of Samuel Lawrence, Smith, Sr. determined that a group of ten to twelve of these men, including Lawrence and Willard Chase, had enlisted the talents of a renowned and supposedly talented seer from 60 miles (96 km) away, in an effort to locate where the plates were hidden by means of divination.[12] When Emma heard of this, she rode a stray horse to Macedon and informed Smith, Jr.,[13] who reportedly determined through his Urim and Thummim that the plates were safe. He nevertheless hurriedly rode home with Emma.[14]
Once home in Manchester, he said he walked to Cumorah, removed the plates from their hiding place, and walked home through the woods and away from the road with the plates wrapped in a linen frock under his arm.[15] On the way, he said a man had sprung up from behind a log and struck him a "heavy blow with a gun." "Knocking the man down with a single punch, Joseph ran as fast as he could for about a half mile before he was attacked by a second man trying to get the plates. After similarly overpowering the man, Joseph continued to run, but before he reached the house, a third man hit him with a gun. In striking the last man, Joseph said, he injured his thumb."[16] He returned home with a dislocated thumb and other minor injuries.[17] Smith sent his father, Joseph Knight, and Josiah Stowell to search for the pursuers, but they found no one.[18]
Smith is said to have put the plates in a locked chest and hid them in his parents' home in Manchester.[19] He refused to allow anyone, including his family, to view the plates or the other artifacts he said he had in his possession, although some people were allowed to heft them or feel what were said to be the artifacts through a cloth.[20] A few days after retrieving the plates, Smith brought home what he said was an ancient breastplate, which he said had been hidden in the box at Cumorah with the plates. After letting his mother feel through a thin cloth what she said was the breastplate, he placed it in the locked chest.[21]
The Smith home was approached "nearly every night" by villagers hoping to find the chest where Smith said the plates were kept.[22] After hearing that a group of them would attempt to enter the house by force, Smith buried the chest under the hearth,[23] and the family was able to scare away the intended intruders.[24] Fearing the chest might still be discovered, Smith hid it under the floor boards of his parents' old log home nearby, then being used as a cooper shop.[11] Later, Smith said he took the plates out of the chest, left the empty chest under the floor boards of the cooper shop, and hid the plates in a barrel of flax. Shortly thereafter the empty box was discovered and the place ransacked by Smith's former treasure-seeking associates,[25] who had enlisted one of the men's sisters to find the hiding place by looking in her seer stone.[26]
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, Pennsylvania (now 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.[27] The translation occurred in two phases: the first, from December 1827 to June 1828, during which Smith transcribed some of the characters and then dictated 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.
Smith used scribes to write the words he said were a translation of the golden plates, dictating these words while peering into seer stones, which he said allowed him to see the translation. Smith's translation ability evolved naturally out of his earlier treasure seeking,[28] and he used a process that was "strikingly similar" to the way Smith used seer stones for treasure hunting.[29] 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.[30] 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.[31] Witnesses did observe Smith using a single seer stone (not part of a set of spectacles) in the translation,[32] the same brown stone Smith had earlier used for treasure seeking.[33]
Consensus holds that Smith used a single stone during the second phase of translation.[34] 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.[35] 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.[36] Sometimes Smith dictated to Martin Harris from upstairs or from a different room.[37]
Smith's "translation" did not require any use of the plates themselves.[38] 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.[39] There are several proposed explanations for how Smith composed his translation. In the 19th century, the most common explanation was that he plagiarized the work from a manuscript written by Solomon Spaulding.[40] This theory is deemed to be repudiated by Smith's preeminent modern biographers.[41] The most prominent modern theory is that Smith composed the translation in response to the provincial opinions of his time,[42] perhaps while in a magical trance-like state.[43] As a matter of faith, Latter Day Saints generally view the translation process as either an automatic process of transcribing text written within the stone,[44] or an intuitive translation by Smith assisted by a mystical connection with God through the stone.[45]
Smith's dictations were written down by a number of assistants including Emma Smith, Martin Harris, and notably, Oliver Cowdery.[46] In May 1829, after Smith had lent 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."[47] 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."[48]
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.[49] 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.[50] Afterward, Smith told several of his associates that the plates were hidden in the nearby woods.[51] 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.[52] According to Smith's mother, the plates were also stored in a trunk on Emma's bureau.[53] However, Smith did not require the physical presence of the plates in order to translate them.[54]
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.[55] 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."[56] 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.[57]
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.[58]
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.[59]
After translation was complete, Smith said he returned the plates to the angel, although he did not elaborate about this experience.[60] According to accounts by several early Mormons, a group of Mormon leaders including Oliver Cowdery, David Whitmer, and possibly others[61] accompanied Smith and returned the plates to a cave inside the Hill Cumorah.[62] 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.[63] 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."[64]
Smith taught that part of the golden plates were "sealed".[65] This "sealed" portion is said to contain "a revelation from God, from the beginning of the world to the ending thereof".[66] Many Latter Day Saints believe that the plates will be kept hidden until a future time when the sealed part will be translated[67] and, according to one early Mormon leader, transferred from the hill to one of the Mormon temples.[68]
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).[69] 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".[70]
Smith said the angel Moroni had commanded him not to show the plates to any unauthorized person.[71] 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;[72] but this child was stillborn in 1828.[73] 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.[74] The next day,[75] Smith dictated a revelation stating that Harris could eventually qualify himself[76] to be one of three witnesses with the exclusive right to "view [the plates] as they are".[77]
By June 1829, Smith determined that there would be eight additional witnesses, a total of twelve including Smith.[78] During the second half of June 1829,[79] Smith took Harris, Oliver Cowdery and David Whitmer (known collectively as the Three Witnesses),[80] into woods in Fayette, New York, where they said they saw an angel holding the golden plates and turning the leaves.[81] 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.[82] A few days later, Smith took a different group of Eight Witnesses[83] to a location near Smith's parents' home in Palmyra[84] where they said Smith showed them the golden plates.[85] Statements over the names of these men, apparently drafted by Joseph Smith,[86] were published in 1830 as an appendix to the Book of Mormon.[87] According to later statements ascribed to Martin Harris, the witnesses viewed the plates in a vision and not with their "natural eyes."[88]
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.[89] Smith's wife Emma and his younger brother William also said they had examined the plates while they were wrapped in fabric.[90] 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.[91]
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".[92] 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".[93] 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".[94] Anomalously, Smith's father is quoted as saying that the plates were only half an inch (1.27 centimeter) thick.[95] 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".[89]
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".[96] 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".[52] William agreed that the plates could be rustled with one's thumb like the pages of a book.[97]
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".[98]
The plates were first described as "gold", and beginning about 1827, the plates were widely called the "gold bible".[99] When the Book of Mormon was published in 1830, the Eight Witnesses described the plates as having "the appearance of gold".[100] The Book of Mormon describes the plates as being made of "ore".[101] 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".[94]
Joseph Smith, Jr.'s first published description of the plates said that the plates "had the appearance of gold"[98]. 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,[102] and he said the plates themselves, based on their heft of "forty or fifty pounds" (18–23 kg),[103] "were lead or gold".[104] 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".[105]
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.[106] 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).[107] 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".[108] 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]".[109] 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".[52] Had the plates been made of 24-karat gold (which Smith never claimed), they would have weighed about 140 pounds (64 kg).[110]
According to Joseph Smith and others, the book of Golden Plates contained a "sealed" portion[65] containing "a revelation from God, from the beginning of the world to the ending thereof."[111] 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,[112] 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"[113] and that separate records of John the Apostle were "sealed up to come forth in their purity" in the end times.[114] 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.[115]
Smith may have understood the sealing to be a supernatural or spiritual sealing "by the power of God" (2 Nephi 27:10),[116] 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."[117] 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."[118]
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,"[119] that the "sealed" part of the plates were held together as a solid mass "stationary and immovable,"[120] "as solid to my view as wood,"[121] and that there were "perceptible marks where the plates appeared to be sealed"[122] with leaves "so securely bound that it was impossible to separate them."[123] In 1842, Lucy Mack Smith said that some of the plates were "sealed together" while others were "loose."[124] 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.[100] In one interview, David Whitmer said that "about half" the book was unsealed;[125] in 1881, he said "about one-third" was unsealed.[122] 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,[126] that "about two-thirds" of the plates were "sealed up".[127]
The Golden Plates were said to contain engravings in an ancient language that the Book of Mormon describes as Reformed Egyptian.[128] Smith described the writing as "Egyptian characters...small, and beautifully engraved," exhibiting "much skill in the art of engraving."[98]
John Whitmer, one of the Eight Witnesses, said the plates had "fine engravings on both sides,"[129] 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."[130]
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."[131] 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,[132] 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.[133] 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.[134] 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.[135]<ref>
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