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Revisión del 19:11 2 oct 2017

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El uso de José Smith de piedras videntes como un joven

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Pregunta: ¿Cómo usar Joseph sus piedras videntes en su juventud?

José como el vidente del pueblo: el uso de la piedra vidente antes de la Restauración

Brant Gardner aclara el papel que José y su piedra jugaban dentro de la comunidad de Palmira,

El joven José Smith era un miembro de una sub-comunidad especializada con vínculos con estas prácticas muy antiguas y muy respetados, aunque a principios de los años 1800 que se respetaron solamente por un segmento marginado de la sociedad. Expuso un talento paralelo a otros en comunidades similares. Incluso en Palmyra no fue único. En palabras de D. Michael Quinn: "Hasta que el Libro de Mormón empujó joven Smith en la prominencia, más notable vidente de Palmyra fue a Sally Chase, que utiliza una piedra de color verdoso William Stafford también tenía una piedra vidente y Joshua Stafford tenido un 'peepstone. que parecía de mármol blanco y tenía un agujero en el centro. "[9] Richard Bushman añade Chauncy Hart, y un hombre no identificado en el Condado de Susquehanna, ambos de los cuales tenía piedras con que se encuentran los objetos perdidos. [10] [1]

Durante su mandato como un "vidente del pueblo", José adquirió varias piedras videntes. José utilizó por primera piedra vidente de un vecino (probablemente que la pertenencia a Palmyra vidente de Sally Chase, en el balance de la evidencia histórica, aunque hay otras posibilidades) para descubrir la ubicación de un marrón, piedra en forma de pie del bebé. La visión de esta piedra probablemente ocurrió en aproximadamente 1819–1820, y obtuvo su primera piedra vidente en aproximadamente 1821–1822.[2]

Según informes, la segunda piedra vidente fue encontrado durante la excavación de un pozo en la propiedad de William Chase de 1822

José entonces utiliza esta primera piedra para encontrar una segunda piedra (uno blanco). Según informes, la segunda piedra vidente fue encontrado en la propiedad de William Chase, en 1822 cuando Chase lo describió:

En el año 1822, yo estaba comprometido en la excavación de un pozo. Empleé Alvin y José Smith para que me ayude .... Después de cavar unos veinte pies por debajo de la superficie de la tierra, descubrimos una piedra que aparece singularmente, lo que excitó mi curiosidad. Me lo trajeron a la parte superior del pozo, y como estábamos examinando él, José lo puso en su sombrero, y luego su cara en la parte superior de su sombrero .... A la mañana siguiente vino a mí, y deseaba obtener la piedra, alegando que podía ver en ella; pero yo le dije que no he querido desprenderse de él a causa de su ser una curiosidad, pero me lo prestan.[3]


Pregunta: ¿José Smith colocó su piedra vidente en su sombrero mientras buscaba objetos perdidos?

  NEEDS TRANSLATION  


Martin Harris recounted that Joseph could find lost objects with one of his seer stones

Martin Harris recounted that Joseph could find lost objects with the second, white stone:

I was at the house of his father in Manchester, two miles south of Palmyra village, and was picking my teeth with a pin while sitting on the bars. The pin caught in my teeth and dropped from my fingers into shavings and straw. I jumped from the bars and looked for it. Joseph and Northrop Sweet also did the same. We could not find it. I then took Joseph on surprise, and said to him--I said, "Take your stone." I had never seen it, and did not know that he had it with him. He had it in his pocket. He took it and placed it in his hat--the old white hat--and placed his face in his hat. I watched him closely to see that he did not look to one side; he reached out his hand beyond me on the right, and moved a little stick and there I saw the pin, which he picked up and gave to me. I know he did not look out of the hat until after he had picked up the pin.[4]

Joseph's mother also indicated that Joseph was sought out by some, including Josiah Stoal, to use the stone to find hidden valuables. He

came for Joseph on account of having heard that he possessed certain keys by which he could discern things invisible to the natural eye.[5]

Joseph referred to this incident in JS-H 1:55-56.

Stoal eventually joined the Church; some of his family, however, charged Joseph in court for events related to this treasure seeking. Stoal testified in Joseph's defense.

Joseph Knight also said that, at the command of the angel Moroni, Joseph looked into his seer stone to learn who he should marry. He "looked in his glass and found it was Emma Hale."[6]

Para una respuesta más detallada, consulte: Joseph's 1826 glasslooking trial


Pregunta: ¿Cuántas piedras videntes tenía José Smith en su poder?

  NEEDS TRANSLATION  


Joseph had between two to four seer stones

Joseph first used a neighbor's seer stone (probably Sally Chase, on the balance of historical evidence, though there are other possibilities) to discover the location of a brown, baby's foot-shaped stone. The vision of this stone likely occurred in about 1819–1820, and he obtained his first seer stone in about 1821–1822.[7]

Joseph then used this first stone to find a second stone (a white one). The color and sequence of obtaining these stones has often been confused,[8] and readers interested in an in-depth treatment are referred to the endnotes.[9]

Joseph would later discover at least two more seers stones in Nauvoo, on the banks of the Mississippi. These stones seem to have been collected more for their appearance, and there is little evidence of Joseph using them at that late date in his prophetic career.[10]


Pregunta: ¿Cómo eran las piedras videntes de José Smith?

  NEEDS TRANSLATION  


Witnesses gave descriptions of the stones

One witness reported (of the first, brown stone), from 1826:

It was about the size of a small hen's egg, in the shape of a high-instepped shoe. It was composed of layers of different colors passing diagonally through it. It was very hard and smooth, perhaps by being carried in the pocket.[11]

The second stone:

[the] Seer Stone was the shape of an egg though not quite so large, of a gray cast something like granite but with white stripes running around it. It was transparent but had no holes, neither on the end or in the sides.[12]


Pregunta: ¿Cómo fueron las piedras videntes de José Smith involucradas en la traducción del Libro de Mormón?

  NEEDS TRANSLATION  


Joseph may have used his seer stone to view the location of the plates after Moroni told him where they were

There is considerable evidence that the location of the plates and Nephite interpreters (Urim and Thummim) were revealed to Joseph via his second, white seer stone. In 1859, Martin Harris recalled that "Joseph had a stone which was dug from the well of Mason Chase...It was by means of this stone he first discovered the plates."[13]

Some critics have sought to create a contradiction here, since Joseph's history reported that Moroni revealed the plates to him (JS-H 1:34-35,42). This is an example of a false dichotomy: Moroni could easily have told Joseph about the plates and interpreters. The vision to Joseph may well have then come through the seer stone, as some of the sections of the Doctrine and Covenants (e.g., Section X) would later be revealed. One account matches this theory well:

I had a conversation with [Joseph], and asked him where he found them [the plates] and how he come to know where they were. he said he had a revelation from God that told him they were hid in a certain hill and he looked in his [seer] stone and saw them in the place of deposit."[14]

Joseph was initially more excited about the Nephite interpreters than the gold plates

Joseph Knight recalled that Joseph was more excited about the Nephite interpreters than the gold plates:

After breakfast Joseph called me into the other room, set his foot on the bed, and leaned his head on his hand and said, "Well I am disappointed."

"Well, I said, "I am sorry."

"Well, he said, "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 plate for, said he, "I can see anything. They are marvelous."[15]

Martin Harris described the Nephite interpreters

Martin Harris later described the Nephite interpreters as "about two inches in diameter, perfectly round, and about five-eighths of an inch thick at the centre.... They were joined by a round bar of silver, about three-eights of an inch in diameter, and about four inches long, which with the two stones, would make eight inches."[16]

Joseph often used the seer stone to translate

Despite having the Nephite interpreters, Joseph Smith often used the seer stone to translate. This led to an episode in which Martin tested the veracity of Joseph's claim to use the second, white stone to translate:[17]

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.[18]

Joseph used his white seer stone sometimes "for convenience" during the translation of the 116 pages with Martin Harris; later witnesses reported him using his brown seer stone.

Joseph sometimes used the Nephite interpreters in the same manner as his seer stones, even when he was not translating

Mark-Ashurst McGee notes that Joseph used the Nephite interpreters in the same manner as his seer stone, even when he was not translating the plates, and may have removed them from the frame which held them:

On one occasion, while Joseph was digging a well for a woman in Macedon, his wife Emma felt that the plates were in danger and came to tell Joseph. Lucy wrote that Joseph, "having just looked into them before Emma go there[,] he perceived her coming and cmae up out of the well and met her..." [19] It seems doubtful that Joseph would have the eight-inch long pair of glasses with him while at work in the well. It seems that Joseph eventually detached the lenses from their frame and carried them in a pouch as he had his brown seer stone.[20]

Para una respuesta más detallada, consulte: Why would Joseph use the "rock in the hat" for the Book of Mormon translation that he previously used for "money digging?"


Pregunta: ¿Por qué José Smith eventualmente dejó de usar las piedras videntes para recibir revelación?

  NEEDS TRANSLATION  


Joseph eventually learned, through divine tutoring, how to receive unmediated revelation

These "Urim and Thummim" were the means of receiving most of the formal revelations until June 1829. That was the time of completing the Book of Mormon, which was translated through the Nephite interpreters and also Joseph's other seer stone(s). After this, seer stones were generally not used while receiving revelation or translation. (The JST and the Book of Abraham translations both began with seer stone usage, but Joseph soon quit using them.[21]) Following his baptism, receipt of the Holy Ghost, and ordination to the Melchizedek priesthood, Joseph seems have felt far less need to resort to the stones.[22] He had learned, through divine tutoring, how to receive unmediated revelation—the Lord had taken him "line upon line" from where he was (surrounded with beliefs about seeing and divining) and brought him to further light, knowledge, and power.

This perspective was reinforced by Orson Pratt, who watched the New Testament revision (JST) and wondered why the use of seer stones/interpreters (as with the Book of Mormon) was not continued:

While this thought passed through the speaker's mind, Joseph, as if he read his thoughts, looked up and explained that the Lord gave him the Urim and Thummim when he was inexperienced in the Spirit of inspiration. But now he had advanced so far that he understood the operations of that Spirit and did not need the assistance of that instrument.[23]


Pregunta: ¿Hay algún paralelo bíblico con la comprensión de José Smith del uso de piedras videntes?

  NEEDS TRANSLATION  


The idea of sacred stones acting as revelators to believers is present in the Bible

The idea of sacred stones acting as revelators to believers is present in the Bible, and Joseph Smith embraced a decidedly "non-magical" and "pro-religious" view of them:

In Revelation, John incorporates past religious symbols into his message. Thus the most internally consistent interpretation of the "white stone" combines with the book's assurance that the faithful will become "kings and priests" to the Most High (Rev. 1:6). These eternal priests will be in tune with God's will, like the High Priest with the breastplate of shining stones and the Urim. In Hebrew that term means "light," corresponding to the "white" stone of John's Revelation. This correlation should be obvious, but Joseph Smith is virtually alone in confidence that John sees the redeemed as full High Priests: "Then the white stone mentioned in Rev. 2:17 is the Urim and Thummim, whereby all things pertaining to a higher order of kingdoms, even all kingdoms, will be made know." As for genuine religion, Joseph Smith perceived the stone of John's vision not as a stone of chance but as a conduit of enlightenment and a reward of worthiness of character.[24]


Pregunta: ¿Qué pasó con las piedras videntes de José Smith?

  NEEDS TRANSLATION  


The Nephite interpreters were reclaimed by Moroni

As noted above, the Nephite interpreters were apparently reclaimed by Moroni following the loss of the 116 pages, and were only seen again by the Three Witnesses (Testimony of Three).

The seer stone was given to Oliver Cowdery

Van Wagoner and Walker write:

David Whitmer indicated that the seer stone was later given to Oliver Cowdery: "After the translation of the Book of Mormon was finished early in the spring of 1830 before April 6th, Joseph gave the Stone to Oliver Cowdery and told me as well as the rest that he was through with it, and he did not use the Stone anymore.” Whitmer, who was Cowdery's brother-in-law, stated that on Oliver's death in 1848, another brother-in-law, "Phineas Young, a brother of Brigham Young, and an old-time and once intimate friend of the Cowdery family came out from Salt Lake City, and during his visit he contrived to get the stone from its hiding place, through a little deceptive sophistry, extended upon the grief-stricken widow. When he returned to Utah he carried it in triumph to the apostles of Brigham Young's 'lion house.'"...

[Van Wagoner and Walker here confuse the two seer stones, so this section is not included here, given that better information has since come to light.]

...Joseph Fielding Smith, as an apostle, made clear that "the Seer Stone which was in the possession of the Prophet Joseph Smith in early days . . . is now in the possession of the Church." Elder Joseph Anderson, Assistant to the Council of the Twelve and long-time secretary to the First Presidency, clarified in 1971 that the "Seer Stone that Joseph Smith used in the early days of the Church is in possession of the Church and is kept in a safe in Joseph Fielding Smith's office.... [The stone is] slightly smaller than a chicken egg, oval, chocolate in color."[25] (This would be Joseph's first, "shoe-shaped stone," which was given to Oliver Cowdery, and then to his brother-in-law Phineas Young, brother of Brigham Young.[26]

Joseph's second (white) stone is also in the possession of the LDS First Presidency.[27]


Gardner: "Joseph Smith, mucho antes de que las planchas de oro complicaran su posición como vidente local, parece haber funcionado como lo hizo Sally Chase"

  NEEDS TRANSLATION  


Brant Gardner:

Joseph Smith, long before golden plates complicated his position as a local seer, appears to have functioned just as Sally Chase did. Quinn reports that: “E. W. Vanderhoof [writing in 1905] remembered that his Dutch grandfather once paid Smith seventy-five cents to look into his ‘whitish, glossy, and opaque’ stone to locate a stolen mare. The grandfather soon ‘recovered his beast, which Joe said was somewhere on the lake shore and [was] about to be run over to Canada.’ Vanderhoof groused that ‘anybody could have told him that, as it was invariably the way a horse thief would take to dispose of a stolen animal in those days.'”13 While Vanderhoof reported a positive result of the consultation, it is interesting that his statement includes a qualifier that has the same intent as those added by the Saunders’ brothers. By the end of the century, one wouldn’t want to actually credit a village seer when describing their activities. Nevertheless, it isn’t the effectiveness that is important—it is the nature of the consultation. Sally Chase’s clients consulted her to find things which were lost, and Joseph Smith had at least one client who did the same.[28] Plantilla:Read more


Godfrey: "Martin encontró una roca muy parecidas a la piedra vidente José utiliza a veces en lugar de los intérpretes y sustituido sin el conocimiento del Profeta"

Martin era un agricultor y hombre de negocios astuto, y un hombre de alguna propiedad. A menudo se peleó entre la creencia y la duda. Por ejemplo, Martin puso a José a prueba durante la traducción de las 116 páginas con la piedra del vidente. En repetidas ocasiones se somete reclamaciones de José a pruebas empíricas para detectar el engaño o fraude. Él salió de esas experiencias convencido de que José era realmente capaz de traducir las planchas. Estaba tan convencido, que estaba dispuesto a sufrir el ridículo y comprometido importantes recursos financieros a la publicación del Libro de Mormón.

Kenneth W. Godfrey, Ensign (enero 1988):

Después de regresar de un viaje a Palmyra para resolver sus asuntos, Martin comenzó a transcribir. Del 12 de abril al 14 de junio José tradujo mientras que Martin escribió, con sólo una cortina entre ellos. En ocasiones tomaron descansos de la tarea ardua, a veces ir al río y tirar piedras. Una vez que Martin encontró una roca muy parecidas a la piedra vidente José utiliza a veces en lugar de los intérpretes y sustituido sin el conocimiento del Profeta. Cuando se reanudó la traducción, José se detuvo por un largo tiempo y luego exclamó: "Martin, ¿cuál es el asunto, todo es tan oscuro como Egipto." Martin luego confesó que deseaba que "deje la boca de los necios" que le dijeron que el Profeta memorizar frases y se limita a las repitió.[29]


Otras menciones en materiales de la Iglesia

Material similar también se encuentra en otras publicaciones de la Iglesia, algunas de las cuales se incluyen a continuación:

  • Richard Lloyd Anderson, "‘By the Gift and Power of God’," Ensign (September 1977), 79.
  • Hyrum Andrus, Joseph Smith, the Man, the Seer (Salt Lake City, Utah: Deseret Book Company, 1960), 102. GL direct link
  • William J. Hamblin, "An Apologist for the Critics: Brent Lee Metcalfe's Assumptions and Methodologies (Review of Apologetic and Critical Assumptions about Book of Mormon Historicity by Brent Lee Metcalfe)," FARMS Review of Books 6/1 (1994): 434–523. off-site (Inglés)
  • Marvin S. Hill, "Money-Digging Folklore and the Beginnings of Mormonism: An Interpretative Suggestion," Brigham Young University Studies 24 no. 4 (Fall 1984), ?–??. GospeLink
  • Francis W. Kirkham, "The Manner of Translating The BOOK of MORMON," Improvement Era (1939). GL direct link
  • Joseph Fielding McConkie, Craig J. Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations (Salt Lake City, Utah: Deseret Book Co., 2000), D&C 9. GL direct link
  • Stephen D. Ricks, "Translation of the Book of Mormon: Interpreting the Evidence," Journal of Book of Mormon Studies 2/2 (1993): 201–206. off-site (Inglés) wiki
  • Plantilla:DFS1 GL direct link
  • Royal Skousen, "Towards a Critical Edition of the Book of Mormon," Brigham Young University Studies 30 no. 1 (Winter 1990), 52. GL direct link

Notas

  1. ↑ Brant A. Gardner, Joseph the Seer—or Why Did He Translate With a Rock in His Hat?, 2009 FAIR Conference presentation. Gardner references [9] D. Michael Quinn, Early Mormonism and the Magic World View (Salt Lake City: Signature Books, 1987), 38. and [10] Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana and Chicago: University of Illinois Press, 1984), 70.
  2. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–215. Buy online
  3. ↑ Eber Dudley Howe, Mormonism Unvailed (Painesville, Ohio: Telegraph Press, 1834), 241-242; cited in Richard Van Wagoner and Steven Walker, "Joseph Smith: 'The Gift of Seeing," Dialogue: A Journal of Mormon Thought 15:2 (Summer 1982): 48–68.
  4. ↑ Joel Tiffany, Tiffany's Monthly (June 1859): 164;cited in Van Wagoner and Walker, 55.
  5. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853),91–92.
  6. ↑ Dean C. Jessee, "Joseph Knight's Recollection of Early Mormon History," Brigham Young University Studies 17 no. 1 (August 1976).; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 281. Buy online
  7. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–215. Buy online
  8. ↑ See, for example, Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:129. GospeLink; Roberts was followed by Richard S. Van Wagoner, Dan Vogel, Ogden Kraut, Jerald and Sandra Tanner, and D. Michael Quinn. See discussion in Ashurst-McGee, 247n317.
  9. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–283. Buy online
  10. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 200–201. Buy online
  11. ↑ W. D. Purple, The Chenango Union (3 May 1877); cited in Francis Kirkham, A New Witness for Christ in America: The Book of Mormon, 2 vols., (Salt Lake City: Utah Printing, 1959[1942]), 2:365. ASIN B000HMY138. (See Van Wagoner and Walker, 54.)
  12. ↑ Richard Marcellas Robinson, "The History of a Nephite Coin," manuscript, 20 December 1834, LDS Church archives; cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 264. Buy online
  13. ↑ Mormonism—II," Tiffany's Monthly (June 1859): 163, see also 169; cited in Ashurst-McGee (2000), 286.
  14. ↑ Henry Harris, statement in E.D. Howe Mormonism Unvailed (1833), 252; cited in Ashurst-McGee (2000), 290.
  15. ↑ Joseph Knight, cited in Leonard J. Arrington and Davis Bitton, Saints Without Halos: The Human Side of Mormon History (Salt Lake City, Signature Books, 1981), 6. Spelling and punctuation have been modernized. The original text reads: "After Brackfist Joseph Cald me in to the other Room and he sit his foot on the Bed and leaned his head on his hand and says, well I am Dissopented. Well, say I, I am sorrey. Well, says he, I am grateley Dissopnted. It is ten times Better then 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 seamed 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."
  16. ↑ Joel Tiffany, "Mormonism—No. II," Tiffany's Monthly (June 1859): 165–166; cited in VanWagoner and Walker, footnote 27.
  17. ↑ Tiffany, 163.
  18. ↑ Told in Millennial Star 44:87; quotation from Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (January 1988), 6.
  19. ↑ Lucy Smith, "Preliminary Manuscript," 64, in Early Mormon Documents, 1:333-34. Cited in Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 320–326. Buy online
  20. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 320–326. Buy online
  21. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 334–337. Buy online
  22. ↑ Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 332–333. Buy online
  23. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Precaución: Este artículo fue publicado antes de que Mark Hoffman 's se descubrieron falsificaciones. Se puede tratar documentos fraudulentos como genuinos. Haga clic para la lista de documentos falsificados conocidos.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman ; citing Orson Pratt, "Discourse at Brigham City," 27 June 1874, Ogden (Utah) Junction, cited in Orson Pratt, "Two Days´ Meeting at Brigham City," Millennial Star 36 (11 August 1874), 498–499.
  24. ↑ Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
    Precaución: Este artículo fue publicado antes de que Mark Hoffman 's se descubrieron falsificaciones. Se puede tratar documentos fraudulentos como genuinos. Haga clic para la lista de documentos falsificados conocidos.
    Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
  25. ↑ Van Wagoner and Walker, 58–59 (citations removed).
  26. ↑ Van Wagoner and Walker, 58–59 (citations removed). See also Mark Ashurst-McGee, "A Pathway to Prophethood: Joseph Smith Junior as Rodsman, Village Seer, and Judeo-Christian Prophet," (Master's Thesis, University of Utah, Logan, Utah, 2000), 230. Buy online
  27. ↑ Quinn, Early Mormonism and the Magic World View 242–247.
  28. ↑ Brant A. Gardner, "Joseph the Seer—or Why Did He Translate With a Rock in His Hat?," Proceedings of the 2009 FAIR Conference (August 2009).
  29. ↑ Kenneth W. Godfrey, "A New Prophet and a New Scripture: The Coming Forth of the Book of Mormon," Ensign (enero 1988).
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