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 L I E, R.APLY 
 OF THE 
 
 UNIVERSITY 
 Of ILLINOIS 
 
 mm HISTORICAL SURVSf
 
 ■I 
 
 1
 
 No. 971 
 
 Joseph Smith, Jr., 
 As A Translator 
 
 Reprint of 
 An Inquiry Conducted 
 
 BY 
 
 Rt. Rev. F. S. Spalding, D. D., 
 
 Late Bishop of Utah 
 With the kind assistance of capable scholars 
 
 THE NATIONAL COUNCIL 
 Protestant Episcopal Church 
 
 Church Missions House 
 281 4th Ave., New York, N. Y. 
 
 ^CJ 
 
 ,■/ Jr-^r
 
 To my many Mormon friends — 
 who arc as honest searchers after 
 the truth as he hopes he is himself 
 — this book, is dedicated by 
 
 THE AUTHOR. 
 
 Salt Lake City, Utah, 
 
 November 1, 1912.
 
 CHAPTER I. 
 
 If the Book of Mormon is true, it is, next to the Bible, 
 the most important book in the world. This fact has been 
 appreciated by the members of the Church of Jesus Christ of 
 Latter-day Saints and by them alone. Their leaders and 
 teachers have defended the authenticity of the book with 
 great earnestness and power. No fair-minded man can read 
 the works of Orson Pratt (perhaps the ablest of all the Mor- 
 mon advocates), and of Brigham H. Roberts, who, in his "New 
 Witnesses for God," has replied to more recent criticism, with- 
 out being impressed with their conviction of the truth and 
 value of the Book of Mormon, and their deep sense of duty 
 to persuade others to accept their conclusions. If this 
 book is what it claims to be it throws light upon matters of 
 the first importance. 
 
 At the present time, when New Testament scholars, with 
 better linguistic and historic equipment than ever before, are 
 studying the life and teachings of Jesus, the record of His ap- 
 pearance to the Nephites and the version of His teachings pre- 
 served by the Nephite scribes would be of great value. 
 
 A flood of light would be thrown upon the whole question 
 of Church origins if the account of the organization of the 
 Church in the new world, described in the Book of Mormon, 
 were similar to that in the old. 
 
 The value of the Book of Mormon to the archaeologist 
 would be equally great. If this Nephite record be true, we 
 have an account of the civilization in the North and Central 
 and South Americas from "The earliest ages after the Flood 
 to the beginning of the Fifth Century of the Christian Era."* 
 
 The Book of Mormon, were it shown to be true, would 
 give important information to Scientists, The account of the 
 convulsions of nature, which occurred in America at the time 
 of Christ's coming, would compel the geologist to re-examine 
 his theories as to the formation of land and sea, and the 
 
 O. Pratt's "Remarkable Visions." 
 
 [3]
 
 astronomer to adjust his laws of the heavens to the wonderful 
 three days* darkness. The botanist and zoologist would have 
 to rewrite the account of the flora and fauna of America. It 
 is not to be wondered, therefore, that those who believe in the 
 truth of this book have been faithful in urging its claim to 
 serious attention. 
 
 On the other hand it is inexcusable that the book has never 
 had the serious examination which its importance demands. Pro- 
 fessor Orson Pratt was not far from correct when he wrote: 
 
 "The great majority of the v/orld, however, reject the 
 Book of Mormon without the least examination as to its 
 claims. They have heard that there was such a book, but they 
 know nothing of its contents, only that it claims to be a divine 
 revelation. They at once reject it as an imposture."* 
 
 He says, moreover : 
 
 "This book must be either true or false. If true, it is 
 one of the most important messages ever sent from God to 
 man, affecting both the temporal and eternal interests of every 
 people under heaven to the same extent and in the same degree 
 that the message of Noah affected the inhabitants of the old 
 world. If false, it is one of the most cunning, wicked, bold, deep- 
 laid impositions ever palmed upon the world, calculated to deceive 
 and ruin millions who would sincerely receive it as the word of 
 God."* 
 
 The dilemma accepted for the book is also accepted for its 
 author. If Joseph Smith is not a true prophet of God he must 
 be an impostor — was a position frankly accepted by this and 
 other writers. As a result it was inevitable that the whole dis- 
 cussion should descend to personalities. Those who attacked 
 the Mormons felt moved to publish everything they could dis- 
 cover or invent to the discredit of "Joe Smith" and his parents, 
 while those who believed in him replied with a partisan record 
 of virtues of life, and miracles of power. 
 
 A rather careful reading of the controversy leads this 
 writer to the conclusion that the Latter-day Saints set an 
 
 • "The Divine Authenticity of the Book of Mormon," Page 2, Liverpool, 1850; 
 also page 1. 
 
 L4J
 
 example of dignity and courtesy which their opponents rarely 
 followed. And yet, in the adoption of this unfair method, 
 critics of Mormonism were but following the example of other 
 defenders of their faith against novelty in religion. 
 
 CHAPTER II. 
 
 It is not the purpose of this book to enter into the 
 discussion as to the truthfulness of Joseph Smith, Jr.'s de- 
 scription of the finding of the Golden Plates in a hill of consid- 
 erable size, "convenient to the village of Manchester, Ontario 
 County, New York," nor of his at last obtaining possession of 
 them, together with the Urim and Thummim and the breast- 
 plate, on September 22, 1827. 
 
 It is proposed, for the sake of argument, that we admit 
 the truth of the account of the finding of the plates and 
 other contents of the stone box — as printed in the "Extracts 
 from the History of Joseph Smith" in the "Pearl of Great 
 Price," and as described more minutely by Prof. Orson Pratt. 
 No doubt, Mr. Pratt obtained his account from Joseph Smith 
 himself, and his statement is as follows: 
 
 "These records were engraved on plates, which had the 
 appearance of gold. Each plate was not far from seven by 
 eight inches in width and length, being not quite as thick 
 as common tin. They were filled on both sides with en- 
 gravings in Egyptian characters and bound together in a 
 volume as the leaves of a book, and fastened at one edge 
 with three rings running through the whole. The volume 
 was something near six inches in thickness, a part of which 
 was sealed. The characters or letters upon the unsealed part 
 were small and beautifully engraved. The whole book ex- 
 hibited many marks of antiquity in its construction, as well as 
 much skill in the art of engraving. With the records was 
 found a curious instrument, called by the ancients the Urim 
 and Thummim, which consisted of two transparent stones, clear 
 as crystal, set in the two rims of a bow. This was in use in 
 ancient times by persons called 'seers.' It was an instrument, 
 by the use of which they received revelations of things distant or 
 of things past and future."* 
 
 'Remarkable Visions," page 6. Liverpool. December 14, 1848. 
 
 [S]
 
 We have quite another question to ask, and it is one 
 which was asked earnestly by those who were favorably im- 
 pressed with Joseph Smith's statements about his wonderful 
 discovery. The question is this : "Did Joseph Smith, Jr., translate 
 the plates correctly? This question was asked by Martin Harris, 
 who not only gave the Prophet Joseph Smith, Jr., and his wife fifty 
 dollars to enable them to escape from the persecution in Man- 
 chester, New York, but who also furnished the money to print 
 the first edition of Joseph Smith, Jr.'s translation. To satisfy 
 Mr. Harris' curiosity, the Prophet "drew off from the plates" 
 certain characters and gave Mr. Harris permission to submit 
 them to expert examination. The expert whom Mr. Harris 
 selected, by the advice of Dr. Mitchell, was Prof. Chas. Anthon, 
 of New York. 
 
 We have two accounts of Prof. Anthon's opinion. Joseph 
 Smith's own statement, which he says he received from Mr. 
 Harris, printed in "The Pearl of Great Price," is as follows: 
 
 "I went to the City of New York, and presented the 
 characters which had been translated, with the translation 
 thereof, to Prof. Charles Anthon, a gentleman celebrated for his 
 literary attainments. Professor Anthon stated that the trans- 
 lation was correct, more so than any he had before seen trans- 
 lated from the Eg>'ptian. I then showed him those which were 
 not yet translated, and he said they were Chaldaic, Assyriac, 
 and Arabic, and he said they were true characters. He gave 
 me a certificate certifying to the people of Palmyra, New 
 York, that they were true characters, and that the transla- 
 tion of such of them as had been transcribed were also correct. 
 I took the certificate and put it into my pocket and was just 
 leaving the house, when Mr. Anthon called me back and asked 
 me how the young man (Joseph Smith) found out that there 
 were gold plates in the place where he found them. I answered 
 that an angel of God had revealed it unto him. He then said 
 to me, 'Let me see that certificate.' I accordingly took it out 
 of my pocket and gave it to him, when he took it and tore it 
 to pieces, saying there was no such thing as ministering angels, 
 and that if I would bring the plates to him he would translate 
 them. I informed him that part of the plates were sealed, and 
 that I was forbidden to bring them. He replied, 'I cannot read 
 a sealed book.' " 
 
 [6]
 
 Professor Orson Pratt, in his essay on "Prophetic Evidence 
 in favor of the Book of Mormon," Liverpool, January 15, 1851, 
 reprints from a periodical entitled "The Church Record," the 
 other account of Prof Anthon's opinion as to the characters 
 copied by Joseph Smith, Jr., from the plates. 
 
 "Many years ago, the precise date I do not now recollect, 
 a plain looking countryman (Martin Harris) called upon me 
 with a letter from Dr. Samuel S. Mitchell, requesting me to 
 examine and give my opinion upon a certain paper, marked 
 with various characters, which the Doctor confessed he could 
 not decipher, and which the bearer of the note was very anxious 
 to have explained. A very brief examination convinced me 
 that it was a mere hoax and a very clumsy one, too. The 
 characters were arranged in columns, like the Chinese mode of 
 writing and presented the most singular medley that I ever be- 
 held. Greek, Hebrew and all sorts of letters, more or less 
 distorted, either through unskilfulness or from actual design, were 
 intermingled with sundry delineations of half moons, stars and 
 other natural objects, and the whole ended in a rude representa- 
 tion of the Mexican Zodiac." 
 
 The question we now ask is "Was the translation of the 
 Book of Mormon correct?" As far as we can discover, no 
 further attempt was made to give an answer to this question 
 from competent linguists. The emphasis was rather placed 
 upon the actual objectivity of the plates themselves, and that 
 end was secured by the exhibition of the plates, first to three 
 and later to eight witnesses,* and the publication of their testi- 
 mony. This was the logical method of procedure, because 
 there was no scholar living whose opinion would have been of 
 real value, even had all the plates been submitted for his 
 inspection. 
 
 • And also the testimony of eight witnesses: "Be it known until all nations, 
 kindreds, tongues and peoples, unto whom this work shall come, that Joseph Smith, 
 Jr., the Author and Proprietor 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. And this we bear record, with words of soberness, that the said 
 Smith has shown unto us, for we have seen and hefted, and know of a surety that the 
 said Smith has got the plates of which we have spoken. And we give our names 
 unto the world, to witness unto the world that which we have seen: and we lie not, 
 God bearing witness of it." 
 
 Christian Whitmer, 
 Jacob Whitmer, 
 Peter Whitmer, Jr., 
 John Whitmer, 
 Hiram Pace 
 Joseph Smith, Sr., 
 Hyrum Smith 
 Samuel H. Smith. 
 
 [7]
 
 Champollion published the first successful steps in the 
 decipherment of Egyptian hieroglyphics in 1822, and little 
 of the language was understood when he died in 1832. The 
 grammar which he began was not completed and published 
 until 1841. The Latter-day Saints, are, therefore, not to be 
 criticised for not giving the world the opinion of scholars 
 upon the translation. Such evidence of the authenticity of their 
 sacred book was impossible. They did the best thing that they 
 could do; they circulated with each copy of the Book of Mor- 
 mon the testimony of the three and of the eight witnesses.* 
 Though the eight withnesses testify only to having handled the 
 plates and inspected the engravings thereon, "all of which had 
 the appearance of ancient work of curious workmanship," the 
 three witnesses further testify that they "also know that they 
 (the plates) have been translated by the gift and power of God, 
 for his voice hath declared it unto us, wherefore we know of 
 a surety that the work is true." 
 
 Failing to obtain the opinion of scholars to the correct- 
 ness of the translation, the Latter-day Saints felt that they had 
 something more impressive, the testimony of divinely inspired 
 witnesses. 
 
 • The Book of Mormon, First Edition, facing page 588: "Be it known unto 
 all nations, kindreds, tongues and people, unto whom this work shall come, that we, 
 through the grace of God the Father, and our Lord Jesus Christ, have seen the plates 
 which contain this record, which is a record of the people of Nephi, and also of the 
 Lamanites, his brethren, and also of the people of Jared, which came from the tower 
 of which hath been spoken; and we also know that they have been translated by 
 the gift and power of God, for his voice hath declared it unto us; wherefore we know 
 of a surety, that the work is true. And we also testify that we have seen the 
 engravings which are upon the plates, and they have been shown unto us by the 
 power of God and not of man. And we declare with words of soberness, that an Angel 
 of God came from heaven, and he brought and laid before our eyes, that we beheld 
 and saw the plates, and the engravings thereon; and we know that it is by the grace 
 of God the Father, and our Lord Jesus Christ, that we beheld and bear record that 
 these things are true; and it is marvellous in our eyes: Nevertheless, the voice of 
 the Lord commanded us that we should bear record of it; wherefore, to be obedient 
 unto the commandments of God, we bear testimony of these things. And we know 
 that if we are faithful in Christ, we shall rid our garn^ents of the blood of ^11 men, 
 and be found spotless before the judgment seat of Christ, and shall dwell with him 
 eternally in the heavens. And the honor be to the Father, and to the Son, and to 
 the Holy Ghost, which i« one God. Amen." 
 
 Oliver Cowdery 
 David Whituer 
 Martin Harris 
 
 [8]
 
 CHAPTER III. 
 
 The eighth article of faith of the Church of Jesus Christ 
 of Latter-day Saints distinguishes between the correctness of 
 the translation of the Bible and of the Book of Mormon. While 
 the Bible is accepted as the Word of God, "so far as it is cor- 
 rectly translated," there is no such caution with reference to 
 the Book of Mormon, but the statement, "We also believe the 
 Book of Mormon to be the Word of God," is without qualifi- 
 cation. 
 
 In thus placing the inspiration of the Book of Mormon 
 upon a higher plane than that of the Bible, the Latter-day Saints 
 are logical. The Book of Mormon was translated by one man, 
 and he was accepted by them as an inspired prophet of God — 
 using the Urim and Thummim. 
 
 Of this "sacred instrument," Professor Pratt asks : 
 
 "Did ever any inspired man anciently receive a revelation 
 through the sacred instrument which was not given by a power 
 from on high?"* 
 
 If it be objected that there is no record of the Urim and 
 Thummim being used to produce accurate translations, the Mor- 
 mon's reply is that God's own voice assured Oliver Cowdery, 
 David Whitmer and Martin Harris that the translation was by 
 "the gift and power of God," and that, therefore, the "work is 
 true." So strong was their conviction of the superiority of the 
 Book of Mormon, both in the original and in its translation, to 
 the King James Bible, that Prof. Orson Pratt felt justified in 
 writing as follows : 
 
 "How are the Protestants then to know without new 
 revelation, that any one book of the Bible was divinely inspired? 
 How do they know but that it was merely written according to 
 the best judgment of the author? The Bible cannot inform 
 them until the inspiration of the Bible be established. If it be 
 admitted that the apostles and evangelists did write the books of 
 the New Testament, that does not prove of itself that they were 
 
 • Reply to a pamphlet printed in Glasgow with the "approbation" of clergymen 
 of difiFerent denominations, entitled "Remarks on Mormonism," Liverpool, 1849. 
 
 [9]
 
 divinely inspired at the time they wrote. They were men sub- 
 ject to like passions with other men and liable to err (except?) 
 when under the direct inspiration of the Spirit. How can it 
 be known without new revelation, that these writers did not 
 sometimes write their own words and opinions instead of the 
 word of the Lord as given by the Holy Ghost?"* 
 
 And again: 
 
 "From the heterogeneous mass of contradictory manu- 
 scripts they give an English translation and call it the Bible; 
 thus leaving millions to guess out the true meaning, and quarrel 
 and contend with each other because they do not guess alike."* 
 
 And again: 
 
 "Satan has taken the advantage of their dark and benighted 
 condition and robbed the world of a great number of sacr^ 
 books, corrupting those few that remained to such a degree 
 that he has the whole of Christendom quarreling about their 
 true meaning."* 
 
 The Mormon writers have never been quite consistent in 
 this position, because even Prof. Orson Pratt spends far more 
 time and effort proving the truth of the Book of Mormon from 
 the Bible (faulty and uncertain as it may be as to its original 
 manuscripts and their translation) than in establishing the truth 
 of the Bible from the Book of Mormon. However, since he 
 was endeavoring to convince those who had implicit confidence 
 in the Bible, such a method appeared to him to be the most 
 advisable. 
 
 • Essay No. 3 on Divine Authenticity of the Book of Mormon, Liverpool, 
 December 1, 18S0. 
 
 [10]
 
 CHAPTER IV. 
 
 It is surely clear to the reader that the correctness of the 
 translation of the Book of Mormon is a most important question. 
 It was the conviction that he had been selected by the Almighty 
 to give to mankind this Book which won for Joseph Smith, Jr., 
 the attention of earnest men and gave him leadership over them. 
 If the translation of the plates is inaccurate he did not deserve 
 that leadership. However sincere he may have been in believ- 
 ing in his mission, if the translation he gave to mankind is false, 
 he is shown to have been self-deceived. More than this : The 
 reliance placed upon the witnesses who testified that God's voice 
 assured them that the translation was "by the gift and power of 
 God" is broken down. They, too, were self -deceived. They did 
 not hear God's voice; because God's voice could not have as- 
 sured them that an incorrect thing was true. 
 
 If the Book of Mormon was not a correct translation, and 
 yet Joseph Smith thought that it came to him by inspiration and 
 revelation from God, thoughtful men cannot be asked to accept 
 other revelations which Joseph Smith, Jr., asserted were also 
 given to him by the Deity. If he was self-deceived in regard 
 to his first and most extensive work, how can we be sure he 
 was not also self -deceived in regard to later supposed communi- 
 cations from the Almighty? These questions are most critical, 
 and yet, if the thoughtful Latter-day Saints of today are like 
 those of the past, they will welcome them, because they have al- 
 ways invited investigation. 
 
 In a discourse delivered in the Tabernacle at Logan, Utah, 
 Sunday evening, April 2, 1911, reported by Mr. F. E. Barker for 
 the June, 1911, number of "The Improvement Era," Elder Brig- 
 ham Roberts, perhaps the most candid and able of the living 
 defenders of Mormonism, made this matter clear. After quoting 
 from a pamphlet entitled "The Bible and the Book of Mormon" 
 by Rev. Paul Jones, of St, John's Church, Logan, Utah, a state- 
 ment of his own, that the Book of Mormon of necessity must 
 submit to every test, to literary criticism as well as to every other 
 kind of criticism, Mr. Roberts said : 
 
 [11] 
 J. C. ILL LiB.
 
 "I am willing to repeat my statement that the Book of Mor- 
 mon must submit to every test — literary criticism with the rest. 
 Indeed, it must submit to every analysis and examination. It 
 must submit to historical tests, to the tests of archaeological re- 
 search, and also to the higher criticism. And, what is more, in 
 the midst of it all, its advocates must carry themselves in a spirit 
 of patience and of courage ; and that they will do just as long, 
 of course, as their faith remains true to the book. For many 
 years, after a rather rigid analysis, as I think, of the evidence 
 bearing upon the truth of the Book of Mormon, I have reached 
 through some stress and struggle, too, an absolute conviction of 
 its truth. The Book is flung down into the world's mass of 
 literature, and here it is ; we proclaim it true, and the world has 
 the right to test it to the uttermost in every possible way." 
 
 CHAPTER V. 
 
 We have seen how much depends upon the answer to our 
 question, "Was the Book of Mormon translated correctly?" We 
 have also seen that those who think it was correctly translated, 
 invite and welcome such a question. We accept the invitation 
 in the spirit it is given, and again ask our question, "Is the trans- 
 lation of the Book of Mormon correct?" 
 
 In his essay on "Divine Authority," on the question "Was 
 Joseph Smith sent of God?" Apostle Orson Pratt gives as the 
 eleventh reason for answering the question in the affirmative: 
 
 "The miracles wrought by Joseph Smith are evidence of 
 no small moment to establish his divine authority. In the name 
 of the Lord he cast out devils, healed the sick, spoke with new 
 tongues, interpreted ancient languages and predicted future 
 events." 
 
 What were the "ancient languages" the Prophet translated? 
 Quite clearly other translations than the Book of Mormon are 
 referred to ; because Apostle Pratt was too good a logician to 
 think of proving the Book of Mormon by the Book of Mormon 
 itself, especially when he had — as we have just seen — charged 
 Protestant Christians with such reasoning in a circle about the 
 
 [12]
 
 inspiration of the Hebrew Scriptures. "The interpretation of 
 ancient languages" referred to is considered of a character with 
 casting out devils, healing the sick and speaking with new 
 tongues, and if true, is supernormal evidence of Divine power. 
 Indeed, the "interpretation of ancient languages" is referred to 
 as one of "the miracles wrought by Joseph Smith." To those 
 other translations we therefore turn because they may enable 
 us to answer our question. 
 
 Joseph Smith's competency as a translator of ancient 
 languages can be ascertained in but one way. The original 
 texts, together with his interpretations, must be submitted to 
 competent scholars, and if they declare his translation to be cor- 
 rect, then it must be accepted as true. We have seen that an 
 effort was made by Martin Harris — with the approval of Joseph 
 Smith, Jr. — to do this, but at a time when such a test was quite 
 impossible. Such a test of the Book of Mormon could be made 
 today ; because the Egyptian language is readily translated by 
 many scholars, but the plates are not available. They are kept 
 by "the heavenly messenger" who delivered them to the Prophet, 
 and to whom they were again delivered up, "and he has them in 
 his charge unto this day." Our purpose will be served equally 
 well if the other translations of the prophet referred to can be 
 examined, and fortunately one of these translations, together 
 with the original text, is available. We refer to "The Book of 
 Abraham," translated from the Papyrus by Joseph Smith. "A 
 translation of some ancient records, that have fallen into our 
 hands, from the catacombs of Egypt; the writings of Abraham 
 while he was in Egypt, called the Book of Abraham, written by 
 his own hand, upon papyrus." 
 
 The Book of Abraham, with three fac-similes of the original 
 Egyptian text of Abraham "written by his own hand, upon 
 papyrus," together with the Prophet's explanation and the 
 translation, is a part of the "Pearl of Great Price," one of the 
 Sacred Books of the Church of Jesus Christ of Latter-day 
 Saints. The history of this book may also be readily learned, 
 because Mr. Brigham H. Roberts, with scrupulous accuracy, has 
 reprinted, in the second volume of his "History of the Church," 
 the Prophet Joseph Smith's own account of the discovery of the 
 book and its translation, as first published by him in "Times and 
 
 [13]
 
 Seasons." For the convenience of the reader, this account is 
 reprinted : 
 
 "On the third of July, Michael H. Chandler came to Kirt- 
 land to exhibit some Egyptian Mummies. There were four 
 human figures together with some two or three rolls of papyrus 
 covered with hieroglyphic figures and devices. As Mr. Chandler 
 had been told I could translate them, he brought me some of 
 the characters and I gave him the interpretation, and like a 
 gentleman, he gave me the following certificate : 
 
 Kirtland, July 6, 1835. 
 
 "This is to make known to all who may be desirous, con- 
 cerning the knowledge of Mr. Joseph Smith, Jun., in deciphering 
 the ancient Egyptian hieroglyphic characters in my possession, 
 which I have in many eminent cities showed to the most learned ; 
 and, from the information that I could ever learn, or meet with, 
 I find that of Mr. Joseph Smith, Jun., to correspond in the most 
 minute matters. 
 
 MICHAEL H. CHANDLER, 
 Travelling With and Proprietor of Egyptian Mummies."* 
 
 "Soon after this, some of the saints of Kirtland purchased 
 the mummies and papyrus, a description of which will appear 
 hereafter, and with W. W. Phelps and Oliver Cowdery as scribes, 
 I commenced the translation of some of the characters of hiero- 
 glyphics, and much to our joy, found that one of the rolls con- 
 tained the writing of Abraham, another the writing of Joseph 
 of Egypt, etc. ... a more full account of which will ap- 
 pear in its place, as I proceed to examine or unfold them. 
 Truly we can say the Lord is beginning to reveal the abundance 
 of peace and truth."** 
 
 "The remainder of the month, I was continually engaged in 
 translating an alphabet to the Book of Abraham and arranging 
 a grammar of the Egyptian Language as practiced by the 
 ancients."t 
 
 "Oct. 1, 1835 — This afternoon I labored on the Egyptian 
 Alphabet, in company with Brothers Oliver Cowdery and W. W. 
 
 • History of The Church, Vol. 2, page 235 
 
 •• History of The Church, Vol. 2, page 236. 
 
 t History of The Church, Vol. 2, page 238. 
 
 [14]
 
 Phelps, and during the research, the principles of astronomy as 
 understood by Father Abraham and the ancients unfolded to 
 our understanding, the particulars of which will appear here- 
 after."* 
 
 "Saturday, Oct, 24 — Mr. Goodrich and wife called to see 
 the ancient Egyptian records, and also Dr. Frederick G. Wil- 
 liams to see the mummies."** 
 
 "Thursday, 29— While at the Doctor's, Bishop Edward 
 Partridge came in, in company with President Phelps. I was 
 much rejoiced to see him. We examined the mummies, returned 
 home and my scribe commenced writing in my journal a history 
 of my life."t 
 
 The complete translation of the Book of Abraham, together 
 with the fac-similes, was published in "Times and Seasons" for 
 March 1, 1842, March 15, 1842, and May 16, 1842. It was con- 
 sidered from the first — and it is accepted today — as a revelation 
 from God. "Truly we can say," wrote the Prophet, "The Lord 
 is beginning to reveal the abundance of peace and truth." 
 
 In the preface to the English edition of the "Pearl of 
 Great Price," published in Liverpool, July 11, 1851, Mr. Frank- 
 lin D. Richards describes the book, of which "The Book of 
 Abraham" was a part, as "a little collection of precious truths — 
 that will increase their ability to maintain and to defend the 
 holy faith." His preface concludes with the following testimony : 
 
 "Nor do we conceive it possible for any unprejudiced person 
 to arise from a careful perusal of this work, without being deep- 
 ly impressed with a sense of the Divine calling and holy ordina- 
 tion of the man by whom these revelations, translations and nar- 
 rations have been communicated to us. As impervious as the 
 minds of men may be at present to convictions, the day is not 
 far distant when sinners, as well as Saints, will know that 
 Joseph Smith was one of the greatest men that ever lived upon 
 the earth, and that under God he was the Prophet and founder 
 of the dispensation of the fullness of times, in which will be 
 gathered into one all things which are in Christ, both which are 
 in heaven and which are on earth." 
 
 • History of The Church, Vol. 2, page 286. 
 
 »• History of The Church, Vol. 2, page 291. 
 
 t History of The Church, Vol. 2, page 316. 
 
 [IS]
 
 Apostle George Q. Cannon published, in 1888, "The Life 
 of Joseph Smith the Phophet," and his account of the Book 
 of Abraham gives further evidence — most valuable as coming 
 from one who was intimately acqainted with the feelings of his 
 fellow churchmen — that the translation we are considering was 
 believed by Joseph Smith, Jr., and his contemporaries to have 
 been given him by revelation and inspiration: 
 
 "While Joseph Smith had been laboring in Kirtland, 
 journeying to and from Missouri, teaching his brethren and 
 being taught of God, there were coming to him, from one of 
 the catacombs of Egypt, the writings of Father Abraham and 
 of Joseph, the governor of Egypt. 
 
 "On the 7th of January, 1831, a French traveler and ex- 
 plorer penetrated the depths of a catacomb near the site of 
 ancient Thebes. It had cost him time and treasure and influence 
 to make the entrance. After securing the license to make the 
 researches, he employed more than four hundred men for a 
 period of some months to make the necessary excavations. 
 When he was able at last to stay within this multiplied tomb, he 
 found several hundred mummies ; but only eleven of them were 
 in such a state that they could be removed. He carried them 
 away, but died on the voyage to Paris. By his will the mum- 
 mies were bequeathed to Michael H. Chandler, his nephew, and 
 in search of this gentleman they were sent through Ireland 
 and finally across the sea. After two years' wandering they 
 found their owner. Hoping to discover some treasure of 
 percious stones or metals, Mr. Chandler opened the coffins or 
 embalming cases. Attached to two of the bodies were rolls of 
 linen preserved with the same care and apparently by the same 
 method as the bodies. Within the linen coverings were rolls of 
 papyrus bearing a perfectly preserved record in black and red 
 characters, carefully formed. With other of the bodies were 
 papyrus strips bearing epitaphs and astronomical calculations. 
 The learned men of Philadelphia and other places flocked to 
 see these representatives of an ancient time, and Mr. Chandler 
 solicited their translation of some of the characters. Even the 
 wisest of them were only able to intepret the meaning of a 
 very few signs. From the very moment he discovered the rolls, 
 Mr. Chandler had heard that a prophet lived in the West who 
 could decipher strange languages and reveal things hidden, and 
 failing with all the learned men and having parted with seven 
 of the mummies and some few strips of papyrus, bearing astron- 
 omical figures, he finally reached Kirtland and presented 
 himself to Joseph with the few remaining bodies and with the 
 
 [16]
 
 rolls of manuscript. The prophet, under inspiration of the Al- 
 mighty, interpreted some of the writings to Mr. Chandler's 
 satisfaction. So far as the learned men of Philadelphia had 
 been able to translate, Joseph's work coincided with theirs ; but 
 he went much further, and in his delight, Mr. Chandler wrote 
 a letter to the Prophet certifying to this effect. 
 
 "Later, some friends of the Prophet purchased the four 
 mummies with the writings. Joseph engaged assiduously to 
 interpret from the rolls and strips of papyrus. The result of 
 his labor was to give to the world a translation of the Book of 
 Abraham. This book was written by the hand of Abraham 
 while he was in Egypt, and was preserved by the marvelous 
 dispensation of Providence through all the mutations of time 
 and the dangers of distance, to reach the hand of God's Prophet 
 in this last dispensation. By this record the Father of the 
 Faithful makes known what the Lord Almighty had shown to 
 him concerning the things that were before the world was ; and 
 he declares that he did penetrate the mysteries of the Heavens 
 even unto Kolob, the star which is nearest the throne of God, 
 the Eternal One. * * * At the time when Joseph, aided 
 by the Inspiration of the Almighty, was enabled to make those 
 translations, he was studying ancient languages and the grand- 
 est sciences, while he was also imparting instruction in the 
 school of the brethren at Kirtland, that others than himself 
 might have their minds fitted to grasp the sublimities of truth 
 in theology and history and the laws governing the Universe."* 
 
 That the prophet most sincerely believed in the authenticity 
 of the Book of Abraham and the correctness of its translation, 
 the testimony of Mr. T. B. H. Stenhouse, an unfriendly critic, 
 is of value. After treating the subject at some length, he con- 
 cludes : 
 
 "The author, notwithstanding, still clings to the assertion 
 that Joseph believed sincerely that he was inspired, and the pride 
 with which he gave this translation to the world supports that 
 conclusion."! 
 
 * The Life of Joseph Smith, the Prophet, by George Q. Cannon, Juvenile In- 
 Etructor Office, Salt Lake City, Utah, 1888, pages 187-188. 
 
 t "Rocky Mountain Saints," page 520. 
 
 [17]
 
 CHAPTER VI. 
 
 It is now clear that in the translation of the Egyptian 
 hieroglyphics, known as the "Book of Abraham," we have 
 just the test we need of Joseph Smith's accuracy as a trans- 
 lator. The original text with the Prophet's translation are 
 available for our investigation. If, in the judgment of compe- 
 tent scholars, this translation is correct, then the probabilities 
 are all in favor of the correctness of the Book of Mormon. 
 If, however, the translation of the "Book of Abraham is 
 incorrect, then no thoughtful man can be asked to accept 
 the Book of Mormon, but, on the other hand, honesty will 
 require him, with whatever personal regret, to repudiate it 
 and the whole body of belief, which has been built upon it and 
 upon the reputation its publication gave to its author. 
 
 There is one possible objection to this argument, which 
 should be considered. In the translation of the "Book of 
 Abraham" no mention is made of the use of the "Urim and 
 Thummim." Does this omission put the translation of the 
 "Book of Abraham" in a different class with that of the 
 "Book of Mormon," and so destroy the value of our test? 
 This cannot be urged. The "Urim and Thummim" quite 
 clearly were but a means to an end, the end being the illumin- 
 ation of the mind of the Prophet. They did not use him; 
 he made use of them. When the revelations and the inspira- 
 tions came without their use they would be unnecessary. 
 
 In the case of the translation of "The Book of Abraham," 
 the thoughtful reader of the preceding pages must conclude 
 that the Prophet Joseph Smith and his associates had no 
 thought that his inspiration and the resulting revelation was 
 of any different character than that which gave to the world 
 the translation of the "Book of Mormon." Believers in the 
 integrity of Joseph Smith, Jr., feel sure that he always used 
 whatever means were necessary to open his mind and heart to 
 divine illumination. We may, therefore, press our question, 
 "Is the translation of the 'Book of Abraham,' which Joseph 
 Smith believed he made — even as he had made the translation 
 of the 'Book of Mormon' — by Divine inspiration, a correct 
 translation?" 
 
 [18]
 
 This matter, as to whether the "Book of Abraham" was 
 a correct translation, was investigated in 1861 by Jules Remy 
 and Julius Brenchley, M. A., and upon the authority of Mr. 
 Theodule Deveria : 
 
 "A young savant of the museum of the Louvre," the 
 translation was declared to be entirely incorrect — and an 
 entirely different translation was published in the investi- 
 gator's book, entitled 'A Journey to Great Salt Lake City.'* 
 
 It is not strange that this opinion has received but little 
 attention from the Latter-Day Saints. 
 
 Mr. Theodule Deveria is described as a "young savant" — 
 and, unquestionably, this matter is far too important to de- 
 pend on the opinion of a youthful amateur. Such an impor- 
 tant matter deserves the thoughtful consideration of mature 
 scholars — of the world's ablest orientalists. 
 
 It is in the belief that the honest searchers for truth 
 among the Latter-day Saints will welcome the opinions of 
 authoritative scholars, and, if necessary, courageously readjust 
 their system of belief, however radical a revolution of thought 
 may be required, that the following judgments of the world's 
 greatest Egyptologists have been ascertained. The opinions 
 were obtained from the scholars themselves, and in no case 
 did one man know the opinion of another. 
 
 It will be seen that there is practically complete agree- 
 ment as to the real meaning of the hieroglyphics, and that 
 this meaning is altogether different from that of Joseph 
 Smith's translation. For purposes of comparison, the text 
 and Joseph Smith's interpretation is given first. 
 
 • A Journey to Great Salt Lake City, Vol II, page 539. 
 
 [19]
 
 A FAC-SIMILE FROM THE BOOK OF ABRAHAM. 
 
 No. 1. 
 
 
 Qi D!fli'iniiniiii/iir, 
 
 EXPLANATION OF THE ABOVE CUT 
 
 Fig. 1 The Angel of the Lord. 2. Abraham fastened upon altar. 3. The idol- 
 atrous priest of Elkenah attempting to offer up Abraham as a sacrifice. 4. The altar 
 for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, 
 Mahmackrah, Korash, and Pharaoh. S. The idolatrous god of Elkenah. 6. The idol- 
 atrous god of Libnah. 7. The idolatrous god of Mahmackrah. 8. The idolatrous god 
 of Korash. 9. The idolatrous god of Pharaoh. 10. Abraham in Egypt. 11. Designed 
 to represent the pillars of heaven, as understood by the Egyptians 12. Raukeeyang, 
 signifying expanse, or the firmament over our heads; but in this case, in relation to 
 this subject, the Egyptians meant it to signify Shaumau, to be high, or the heavens, 
 answering to the Hebrew word Shaumahyeem. 
 
 [20]
 
 A FAC-SIMILE FROM THE BOOK OF ABRAHAM. 
 
 No. 2. 
 
 EXPLANATION OF THE ABOVE CUT 
 
 Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or residetice 
 of God. First in government, the last pertaining to the measuremqnt of time. The 
 measurement according to celestial time which celestial timie signifies one day to a 
 cubit. One day in Kolob is equal to a thousand years, according to the measurement 
 of this earth, which is called by the Egyptians Jah-oh-eh. 
 
 Fig. 2. Stands next to Kolob, called by the Egyptians Oliblish, which is the next 
 grand governing creation near to the celestial or the place where God resides; holding 
 the key of power also, pertaining to other planets; as revealed from God to Abraham, 
 as he offered sacrifice upon an altar, which he had built unto the Lord. 
 
 Fig. 3. Is made to represent God, sitting upon his throne, clothed with power 
 and authority; with a crown of eternal light upon, his head; representing also the 
 grand Key-Words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, 
 as also to Seth, Noah, Melchisedeck, Abraham, and all to whom the Priesthood was 
 revealed. 
 
 Fig 4. Answers to the Hebrew word Raukeeyang, signifying expanse, or the 
 firmanent of the heavens; also a numerical figure, in Egyptian signifying one thou- 
 sand; answering to the measuring of the time of Oliblish, which is equal with Kolob 
 in its revolution and in its measuring o<f time. 
 
 Fig. 5. Is called in Egyptian Enish-go-on-dosh ; this is one of the governing 
 planets also, and is said by the Egyptians to be the Sun, and to borrow its light 
 from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in 
 other words, the governing power, which governs fifteen other fixed planets or stars, 
 as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This 
 planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, 
 the stars represented by numbers 22 and 23, receiving light from the revolutions of 
 Kolob. 
 
 Fig. 6. Represents the earth in its four quarters. 
 
 Fig. 7. Represents God sitting upon his throne, revealing through the heavens, 
 the grand Key- Words of the Priesthood; as also, the sign of the Holy Ghost unto 
 Abraham, in the form of a dove. 
 
 Fig. 8. Contains writing that cannot be revealed unto the world; but is to be 
 had in the Holy Temple of God. 
 
 Fig. 9. Ought not to be revealed at the present time. 
 
 Fig. 10. Also. 
 
 Fig. 11. Also. If the world can find out these numbers, so let it be. Amen. 
 
 Figs. 12, 13, 14, IS, 16, 17, 18, 19, and 20, will be given in the own due time of 
 the Lord. 
 
 The above translation is given as far as we have any right to give at the present 
 time.
 
 A FAC-SIMILE FROM THE BOOK OF ABRAHAM. 
 
 No. 3. 
 
 iiiiillniiiiilliilllllillliliilllHIIIililllililiilliiiiniiiilliiliiiiiliiililllll i:^ 
 
 4t jt-V -V-V-Jlc -^ 'K^ jk-TJe^-it. M •)(■ 
 
 EXPLANATION OF THE ABOVE CUT 
 
 1. Abraham sitting upon Pharaoh's throne, by the politeness of the king, with a 
 crown upon his head, representing the Priesthood, as emblematical of the grand 
 Presidency in Heaven; with the sceptre of justice and judgment in his hand. 
 
 2. King Pharaoh, whose nanie is given in the characters above his head. 
 
 3. Signifies Abraham in Egypt; referring to Abraham, as given in the ninth 
 number of the Times and Seasons. (Also as g^iven in the first fac-simile of this book.) 
 
 4. Prince of Pharaoh, King of Egrypt, as written above the hand. 
 
 5. Shulem, one of the king's principal waiters, as represented by the characters 
 above his hand. 
 
 6. Olimlah, a slave belonging to the prince. 
 
 Abraham is reasoning upon the principles of astronomy, in the king's court. 
 
 [22]
 
 CHAPTER VII. 
 
 OPINION OF SCHOLARS UPON THE BOOK OF ABRAHAM. 
 
 "It is diificult to deal seriously with Joseph Smith's 
 impudent fraud. His fac-simile from the Book of Abraham 
 No. 2 is an ordinary hypocephalus, but the hieroglyphics 
 upon it have been copied so ignorantly that hardly one of 
 them is correct, I need scarce say that Kolob, etc., are un- 
 known to the Egyptian language. Number 3 is a representa- 
 tion of the Goddess Maat leading the Pharaoh before Osiris, 
 behind whom stands the Goddess Isis. Smith has turned the 
 Goddess into a king and Osiris into Abraham. The hierogly- 
 phics, again, have been transformed into unintelligible lines. 
 Hardly one of them is copied correctly." 
 
 DR. A. H. SAYCE, 
 
 Oxford, England. 
 
 "I have examined the illustrations given in the 'Pearl of 
 Great Price.' In the first place, they are copies (very badly 
 done) of well known Egyptian subjects of which I have doz- 
 ens of examples. 
 
 Secondly, they are all many centuries later than Abraham. 
 On Number 2, I think there is — so far as the copy shows it — 
 the name of Shishak, a popular name in Egypt from about 
 950 to 750 B. C., and such seems to be about the date of the 
 other figures. 
 
 Third, as to the real meaning of them : 
 Number 1 is the well known scene of Anubis preparing the 
 body of the dead man: 
 
 1. Is the hawk of Horus. 
 
 2. Is the dead person. 
 
 3. Is Anubis. 
 
 4. Is the usual funeral couch. 
 
 5. 6, 7, 8, are the regular jars for embalming the 
 
 parts of the body, with the head of a hawk, 
 jackal, ape and man, of which dozens may be 
 seen in the museums. 
 10. Are the funeral offerings covered with lotus 
 flowers. 
 
 Number 2 is one of the usual discs with magic inscrip- 
 tions placed beneath the head of the dead. Three fine ones 
 of the same nature you can see in my Abydos 1 LXXVII, 
 LXXIX. The figures are well known ones in Egyptian myth- 
 ology. 
 
 [23] 
 
 J. K \n
 
 Number 3 is the very common scene of the dead person 
 before the judgment seat of Osiris, which occurs in most 
 copies of the funeral papyri : 
 
 1. Is Osiris in the usual form. 
 
 2. Is Isis behind him. 
 
 3. Is the stand of offerings with lotus flowers. 
 
 4. Is the Goddess Nebhat or Maat (too badly drawn 
 
 to know which). 
 
 5. Is the dead person. 
 
 6. Is the God Anubis, the conductor of the souls of 
 
 the dead. 
 The inscriptions are far too badly copied to be able to 
 read them. 
 
 To any one with knowledge of the large class of funeral 
 documents to which these belong, the attempts to guess a 
 meaning for them, in the professed explanations, are too 
 absurd to be noticed. It may be safely said that there is not 
 one single word that is true in these explanations. 
 
 If any one wishes to verify the matter, they have only 
 to ask any of the curators of Egyptian museums. Prof. 
 Breasted of Chicago, Dr. Lythgoe of New York, or any one 
 else who knows the subject. None but the ignorant could 
 possibly be imposed on by such lucridous blunders. 
 
 Pray make any use you like of this letter." 
 
 DR. W. M. FLINDERS PETRIE, 
 
 London University. 
 
 Since Dr. Petrie refers to two American scholars, Dr. 
 Breasted of Chicago and Dr. Lythgoe of New York, we print 
 their opinions here : Dr. Lythgoe, being in Egypt, his opinion 
 could not be secured, but instead, that of his assistant, Dr. 
 Arthur C. Mace, was obtained : 
 
 "May 23, 1912. 
 
 "I have been greatly interested in the documents you 
 have sent me regarding the connection of Joseph Smith with 
 the Egyptian materials purchased by his people in 1835, and 
 concerning the whole situation I should like to make the following 
 statement : 
 
 "In 1822 Champollion published the first successful steps 
 in the decipherment of Egyptian hieroglyphics. It was only 
 very gradually after this that he gained the ability to read the 
 simpler and clearer sentences in hieroglyphic records. Little 
 
 [24]
 
 of the language, comparatively speaking, was understood 
 when he died in 1832. He left in manuscript an elementary 
 grammar, which was published by the government, beginning 
 in 1836, and reaching completion in 1841. It would have been 
 impossible for any American scholar to know enough about 
 Egyptian inscriptions to read them before the publication of 
 Champollion's grammar. I may add at this point that Amer- 
 ican Universities have never until recently given such studies 
 any attention, and there is still only one professorship of the 
 science in the United States, though it is now taught in the 
 leading American Universities. 
 
 "It will be seen, then, that if Joseph Smith could read 
 ancient Egyptian writing, his ability to do so had no connec- 
 tion with the decipherment of hieroglyphics by European 
 scholars. Now, according to the statements of Joseph Smith 
 himself, the three Egyptian documents which he publishes 
 in connection with the 'Book of Abraham' in 'The Pearl of 
 Great Price,' were secured by some of his followers, together 
 with some mummies, purchased at Kirtland in 1835. The 
 point I wish to bring out is that the three fac-similes from 
 the 'Book of Abraham' were associated with mummies. This 
 fact is in complete harmony with the further fact that the 
 three fac-similes are part of the usual equipment of the dead 
 in the later period of Egyptian civilization before the Chris- 
 tian era. The three fac-similes in question represent equip- 
 ment which will be and has been found in unnumbered thou- 
 sands of Egyptian graves. In accepting them, then, as parts 
 of the 'Book of Abraham,' let it be understood that they were 
 in universal use among the pagan Egyptians, and that for 
 some reason the doctrines of Joseph Smith's monotheistic 
 Abraham were universally accepted and used among the poly- 
 theistic Egyptians. In accepting these fac-similes as part of 
 the 'Book of Abraham' it remains then for any one who so 
 accepts them to explain why they were thus universally em- 
 ployed by a people who knew nothing of Abraham's God or 
 Abraham's religion. The point, then, is that in publishing 
 these fac-similes of Egyptian documents as part of an unique 
 revelation to Abraham, Joseph Smith was attributing to Abra- 
 ham not three unique documents of which no other copies 
 exist, but was attributing to Abraham a series of documents 
 which were the common property of a whole nation of people 
 who employed them in every human burial, which they pre- 
 pared. This was, of course, unknown to Smith, but it is a 
 •fact not only of my own knowledge, but also a commonplace 
 of the knowledge of every orientalist who works in the Egyp- 
 tian field. 
 
 [25] 
 
 I
 
 "Taking up these fac-similes now, let us discuss them in 
 order. Number 1 depicts a figure reclining on a couch, with a 
 priest officiating and four jars beneath the couch. The re- 
 clining figure lifts one foot and both arms. This figure rep- 
 resents Osiris rising from the dead. Over his head is a bird, 
 in which form Isis is represented. The jars below, closed with 
 lids carved in the forms of animals' heads, were used by the 
 Egyptians to contain the viscera taken from the body of the 
 dead man. This scene is depicted on Egyptian funeral papyri, 
 on coffins and on late temple walls, unnumbered thousands of 
 times. If desired, publications of fac-similes of this resurrec- 
 tion scene from papyri, coffins, tomb and temple walls could 
 be furnished in indefinite numbers. 
 
 "Fac-simile Number 2 represents a little disc, sometimes 
 made of metal, sometimes of papyrus, sometimes of woven 
 goods with a smooth stucco surface. It is commonly called 
 among Egyptologists a hypocephalus. It was placed under 
 the head of the mummy and the various representations upon 
 it were of a magical power designed to assist the deceased 
 in various ways, especially to prevent the loss of his head. 
 These did not come into use until the late centuries just before 
 the Christian era. They did not appear in any Egyptian 
 burials until over a thousand years after the time of Abraham. 
 They were unknown in Egypt in Abraham's day. 
 
 "Fac-simile Number 3: This scene depicts the god Osiris 
 enthroned at the left, with a goddess, probably Isis, behind 
 him and before him three figures. The middle one, a man, 
 led into the presence of Osiris by the goddess Truth, who 
 grasps his hand, accompanied by a figure represented in black, 
 the head of which probably should be that of a wolf or a 
 jackal, but which is here badly drawn. A lotus-crowned 
 standard (numbered 3) bearing food, stands as usual before 
 Osiris. This is the judgment scene, in which the dead man, 
 led in by Truth, is to be judged by Osiris. This scene again 
 is depicted innumerable times in the funeral papyri, coffins 
 and tomb and temple walls of Eg^pt. No representation of 
 it thus far found in Egypt, though we have thousands of them, 
 dates earlier than 500 years after Abraham's age ; and it may 
 be stated as certain that the scene was unknown until about 
 500 years after Abraham's day. 
 
 "To sum up, then, these three fac-similes of Egyptian 
 documents in the 'Pearl of Great Price' depict the most com- 
 mon objects in the mortuary religion of Egypt. Joseph 
 Smith's interpretation of them as part of a unique revelation 
 through Abraham, therefore, very clearly demonstrates that 
 he was totally unacquainted with the significance of these 
 
 [261
 
 ^ 
 
 documents and absolutely ignorant of the simplest facts of 
 Egyptian writing and civilization. Not to repeat it too often, 
 the point I wish to make is that Joseph Smith represents as 
 portions of a unique revelation through Abraham things 
 which were commonplaces and to be found by many thou- 
 sands in the every-day life of the Egyptians. We orientalists 
 could publish scores of these 'fac-similes from the Book of 
 Abraham' taken from other sources. 
 
 "For example, any visitor in a modern museum with an 
 Egyptian collection can find for himself plenty of examples of 
 the four jars with animal heads — the jars depicted under the 
 couch in fac-simile number one. It should be noted further 
 that the hieroglyphics in the two fac-similes from the 'Book 
 of Abraham' (Nos. 2 and 3), though they belong to a very 
 degenerate and debased age in Egyptian civilization, and 
 have been much corrupted in copying, contain the usual ex- 
 planatory inscriptions regularly found in such funerary docu- 
 ments." 
 
 JAMES H. BREASTED, Ph. D., 
 Haskell Oriental Museum, University of Chicago. 
 
 "I return herewith, under separate cover, the 'Pearl of 
 Great Price.' The 'Book of Abraham,' it is hardly necessary 
 to say, is a pure fabrication. Cuts 1 and 3 are inaccurate 
 copies of well known scenes on funeral papyri, and cut 2 is 
 a copy of one of the magical discs which in the late Egyptian 
 period were placed under the heads of mummies. There were 
 about forty of these latter known in museums and they are 
 all very similar in character. Joseph Smith's interpretation 
 of these cuts is a farrago of nonsense from beginning to end. 
 Egyptian characters can now be read almost as easily as 
 Greek, and five minutes' study in an Egyptian gallery of any 
 museum should be enough to convince any educated man of 
 the clumsiness of the imposture." 
 
 DR. ARTHUR C. MACE, 
 Assistant Curator, Metropolitan Museum of Art, New York, 
 
 Department of Egyptian Art. 
 
 [27]
 
 TWO OTHER AMERICAN SCHOLARS' OPINION IS GIVEN. 
 
 "The plates contained in the 'Pearl of Great Price' are 
 rather comical and a very poor imitation of Egyptian originals, 
 apparently not of any one original, but of Egfyptian originals 
 in general. Apparently, the plate on page 50 represents an 
 embalmer preparing a body for burial. At the head, the soul 
 (Kos) is flying away in the form of a bird. Under the bed on 
 which the body lies are the canopic jars to hold the organs and 
 entrails removed from the body in the process of embalming. 
 In the waters below the earth I see a crocodile waiting to 
 seize and devour the dead if he be not properly protected by 
 ritual embalming against such a fate. 
 
 "The latter (page 62) is also connected with burial, a 
 representation of the life of the deceased on earth. The 
 hieroglyphics which should describe the scenes, however, are 
 merely illegible scratches, the imitator not having the skill 
 or intelligence to copy such a script. 
 
 "The name 'reformed Egyptian' is, if I forget not, a term 
 used in the early days of Egyptian study, before much was 
 known, by certain persons to designate one form of Egyptian 
 script. The text of this chapter, as also the interpretation of 
 the plates, displays an amusing ignorance. Chaldeans and 
 Egyptians are hopelessly mixed together, although as dis- 
 similar and remote in language, religion and locality as are 
 today American and Chinese. In addition to which the writer 
 knows nothing of either of them." 
 
 DR. JOHN PETERS, 
 University of Pennsylvania. In charge of expedition 
 
 to Babylonia, 1888-1895. 
 
 "After examining 'The Pearl of Great Price,' by Joseph 
 Smith, Salt Lake City, Utah, The Deseret News, 1907, and 
 in particular the three fac-similes, Nos. 1, 2 and 3, I am con- 
 vinced that the following: are facts: 
 
 ««1 
 
 '1. That the author of the notes on the three fac-similes 
 had before him Egyptian inscriptions, either on papyrus or 
 some other material, or else fac-similes^of such inscriptions. 
 Compare, for example. No. 2 with the fac-similes of similar 
 hypocephali in W. M. F. Petrie's Abydos, Pt. 1, 1902, Plate 
 LXXVI, LXXVII and LXXIX, in which are sections ex- 
 actly corresponding to sections in this fac-simile (No. 2). 
 
 [28]
 
 "2. That the author either knew Hebrew or had some 
 means of arriving at, at least, an elementary knowledge of 
 that language. Compare for example, the transliteration and 
 translation ))ip''\ in No. 1, note 12, although the trans- 
 literation 'Rankeeyang' is far from accurate. 
 
 "3. That the author knew neither the Egyptian language 
 nor the meaning of the most commonplace Egyptian figures; 
 neither did any of those, whether human or Divine, who may 
 have helped him in his interpretation, have any such knowl- 
 edge. By comparing his notes on fac-similes Nos. 1, 2 and 3 
 with any elementary book on Egyptian language and religion, 
 and especially by comparing the notes on No. 2 with the ex- 
 planation of the above named plate on page 49 ff. of the work 
 of Petrie already named (the explanation is by A. E. Weigall, 
 Chapter V), this becomes unquestionably evident. 
 
 "In general, it may be remarked that his explanations 
 from a scientific and scholarly standpoint are absurd. Com- 
 pare No. 1, note 1; No. 2, notes 4, 8, etc.; No. 3, notes 
 2, 4, 5. The word 'Jah-oh-eh' in note 1 of No. 2, which he 
 calls an Egfyptian word ( !) is his faulty transliteration of 
 the Hebrew nTH^ . ^^ Abraham wrote anything while he 
 was in Egypt, it would most likely have been written in the 
 Cuneiform, as that was the langua franca of his day and his 
 own native language. 
 
 "Many proofs of the correctness of the above three con- 
 clusive points may be offered if desired. A criticism in his 
 explanations could be made, but the explanatory notes to his 
 fac-similes cannot be taken seriously by any scholar, as they 
 seem to be undoubtedly the work of pure imagination." 
 
 REV. PROF. C. A. B. MERCER, Ph. D., 
 
 Western Theological Seminary, Custodian Hibbard 
 Collection, Egyptian Reproductions. 
 
 Two German Scholars, Drs. Meyer and Von Bissing, give 
 their opinion as follows. Dr. Edward Meyer, University of 
 Berlin, is one of the foremost living historians : 
 
 "The Egyptian papyrus which Smith declared to be the 
 'Book of Abraham,' and 'translated' or explained in his fan- 
 tastical way, and of which three specimens are published in 
 
 [29]
 
 the 'Pearl of Great Price,' are parts of the well known 'Book 
 of the Dead.' Although the reproductions are very bad, one 
 can easily recognize familiar scenes from this book: 'the body 
 of the dead lying a ba' (bier). The canopic jars containing 
 the entrails under it; the soul in the shape of a bird flying 
 above it, and a priest approaching it, or Osiris seated on his 
 throne, Isis behind him, the Goddess of Righteousness with 
 the feather on her head awaiting the deceased from the throne 
 of Osiris." 
 
 DR. EDWARD MEYER. 
 
 University of Berlin. 
 
 "I have been interested since a long time in the Mormons 
 and Joseph Smith's supposed translations of Egyptian texts. 
 A careful study has convinced me that Smith probably be- 
 lieved seriously to have deciphered the ancient hieroglyphics, 
 but that he utterly failed. 
 
 "What he calls the 'Book of Abraham' is a funeral Egyp- 
 tian text, probably not older than the Greek ages. His figure 1 
 should be commented upon as follows: 
 
 "The dead man (1) is lying on a bier (4) under which are 
 standing the four canopic jars (5-8) and before which is 
 standing the offering table (10). The soul is leaving the 
 body in the moment when the priest (3) is opening the 
 body with a knife for mummification. Fig. 3 may be part of 
 the same papyrus — the Goddess Maat (Truth) is introducing 
 the dead (5) and his shadow (6) before Osiris (1) and Isis (2) 
 before whom an offering table stands (3). 
 
 "It is impossible from Smith's bad fac-similes to make 
 out any meaning of the inscriptions, but that they cannot say 
 what Smith thought is clear from the certain signification of 
 the figures 1-5. 6 only may be interpreted in different ways, 
 but never as Smith did. 
 
 "Fig. 2 is copied from a hypocephalus of the ancient 
 Egyptians, a magical book on which Dr. Birch has often 
 written in the proceedings of the Biblical Archaeological 
 Society, and Dr. Leamans in the Actes des Congress des 
 Orientalistes of Leyden. None of the names mentioned by 
 Smith can be found in the text, and he has misinterpreted the 
 signification of every one figure: Fig. 5 is the divine cow of 
 
 [30]
 
 Hathor, 6 are the four children of Horus as the Canopic Gods, 
 4 is the God Sokar and the Sacred Book, etc. 
 
 "I hope this will suffice to show that Jos. Smith cer- 
 tainly never got a Divine revelation in the meaning of the 
 ancient Egyptian Script, and that he never deciphered hiero- 
 glyphic texts at all. He probably used Athenasius Kirsher, 
 the Jesuit's work, and there found a method of reading the 
 old Egyptian signs very much like his own." 
 
 DR. FRIEDRICH FREIHEER VON BISSING, 
 Professor of Egyptology in the University of Munich.
 
 ;r ..