Following the account of how Joseph Smith obtained the Book of Mormon it should be known how he translated it, and what difficulties attended that work. I would remind the reader, in passing, that I am to deal with a remarkable1 narrative2, one in which strange things occur, and one in which many who deny or doubt the power of God will be inclined to have little faith. To such I would say, judge nothing hastily, dismiss nothing petulantly3, patient investigation4, and sometimes suspension of judgment5 in relation to matters difficult of belief are necessary to the ascertainment6 of truth, and in such manner wise men, anxious to know the truth, proceed.
The Prophet, in his narrative, quoted in the preceding chapter, tells us that he soon found out the reason why he had received such a strict injunction to carefully guard the Nephite record and the Urim and Thummim; and why it was that Moroni has said that after he (Joseph) had done what was required at his hands, he (Moroni) would call for them. "For no sooner was it known," says Joseph, "that I had them, [the Nephite plates] than the most strenuous8 exertions9 were used to get them from me; every stratagem10 that could be invented was resorted to for that purpose; the persecution11 became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible."[1]
Rumor12, with her thousand tongues, he informs us, was all the time employed circulating tales about his father's family, and about himself; and doubtless much of that misrepresentation which followed the prophet and his father's family throughout his life had its origin about this time.
So intolerable at last became the persecution about Manchester that Joseph decided13 to move with his wife to the home of her parents in Harmony, Susquehannah county, Pennsylvania. Susquehannah county is one of the northern counties of Pennsylvania, and joins Broome county, in the state of New York; and Harmony is a distance of from one hundred to one hundred and fifty miles from Manchester, New York. The young Prophet was in very straitened circumstances when he resolved upon removing to Pennsylvania; but about that time a Mr. Martin Harris, a respectable and well-to-do farmer of Palmyra, New York, called upon the Smith family and gave Joseph fifty dollars to enable him to make the proposed journey. A team and wagon14 was fitted out, and in company with his wife the Prophet started for Pennsylvania. Enroute he was twice stopped by officers of the law, who, under the power of a search warrant, ransacked15 his wagon in search of the plates, but in each case they were disappointed, as they did not find them, though the prophet had them concealed16 among his effects.
Arriving in Pennsylvania in the month of December, the Prophet began an examination of the characters engraven upon the plates and copied a considerable number of them. Some of them he translated by means of the Urim and Thummim. In this desultory17 work he spent the time until the month of February, 1828, when Martin Harris, the gentleman who had befriended him on the eve of his departure from Manchester, arrived at his home in Harmony. This man had become interested in the Prophet and his work and believed him to be in possession of the plates.
Some of the characters which Joseph had copied from the plates, Martin Harris determined18 to submit to Professor Charles Anthon, "a gentleman of the highest reputation, both in America and Europe, and well known for his valuable and correct edition of the classics."[2] For this purpose Harris made the journey from Harmony, Pennsylvania, to the city of New York. Some of the Nephite characters given into the custody20 of Mr. Harris were translated while others were not. Following is a facsimile of some of the characters handed to Professor Anthon in fulfilment of the words of Isaiah:
"The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the book is delivered to one that is not learned, saying, Read this, I pray thee: and he saith I am not learned." (Isaiah 29:11, 12.)
Facsimile of characters shown to Prof. Anton.[3]
Whether or not these are the characters to which a translation was appended by the Prophet, cannot now be determined.
With the printer's copy of the manuscript of the Book of Mormon, now in the hands of the descendants of Joseph Smith, is also a transcript23 of characters consisting of seven lines, the first three of which are very similar to those copied from The Prophet. They were also handed, it is claimed, to Doctor Mitchell and Professor Anthon by Martin Harris. Whether this seven-line transcript was the translated or untranslated part of the characters handed to these learned men for their inspection24 may not now be determined; but I present them herewith in order that as many of the Nephite characters as have been transcribed25 from the plates may be before the reader:
Caractors facsimile.
The latter transcript is taken from a pamphlet by the late Elder Edward Stevenson, of the First Council of Seventy, entitled Reminiscences of Joseph the Prophet, and the Coming Forth26 of the Book of Mormon. Of this transcript Elder Stevenson says:
"I will vouch27 for the correctness of the characters, as I have compared them with the original copy, which is still in existence, intact, just as it was when Martin Harris, as a messenger, took it with the translation Joseph Smith had made, to Professor Anthon of New York. The copy here presented was traced from the original copy, and is an exact reproduction of it."[4]
Of both these transcripts28 it should be said that doubtless inaccuracies exist in them, for the reason that the Prophet who made the fac simile21 was unskillful in such work, but for all that the fac simile of the characters will be of interest and may be of very great importance yet as evidence for the truth of the claims of the Book of Mormon.
On the return of Martin Harris to Harmony, he made the following statement to Joseph Smith as to what took place between himself and Professor Anthon:
"I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated29 for his literary attainments30. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian.[5] I then showed him those which were not translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic, and he said that they were the true characters. He gave me a certificate, certifying31 to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was 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 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, that there was no such thing now 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.' I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation."[6]
Some years after this, viz., in 1834, Professor Anthon, in a letter to Mr. E. D. Howe, of Painesville, Ohio, made a statement as to what took place on the occasion of Martin Harris' visit to him, and I give that statement below. By way of introduction it should be said, however, that Mr. E. D. Howe at the time (1834) was connected with a Dr. Hurlburt in the production of an anti-"Mormon" book, and the report of Harris' interview with the learned professor having become known, Mr. Howe wrote to Professor Anthon making inquiries33 about it, hoping, perhaps, that the fact of the interview might be denied. This is the letter he received in reply to his inquiries:
New York, February 17, 1834.
Dear Sir: I received your letter of the 9th, and lose no time in making a reply. The whole story about my pronouncing the Mormon inscription34 to be reformed Egyptian hieroglyphics35 is perfectly36 false. Some years ago, a plain, apparently37 simple-hearted farmer called on me with a note from Dr. Mitchell, of our city, now dead, requesting me to decipher, if possible, the paper which the farmer would hand me. Upon examining the paper in question, I soon came to the conclusion that it was all a trick—perhaps a hoax38. When I asked the person who brought it how he obtained the writing, he gave me the following account: A gold book consisting of a number of plates, fastened together by wires of the same material, had been dug up in the northern part of the state of New York, and along with it an enormous pair of spectacles. These spectacles were so large that if a person attempted to look through them, his two eyes would look through one glass only the spectacles in question being altogether too large for the human face. "Whoever," he said, "examined the plates through the glasses was enabled not only to read them, but fully7 to understand their meaning." All this knowledge, however, was confined to a young man, who had the trunk containing the book and spectacles in his sole possession. This young man was placed behind a curtain in a garret in a farmhouse40, and being thus concealed from view, he put on the spectacles occasionally, or rather looked through one of the glasses, deciphered the characters in the book, and having committed some of them to paper, handed copies from behind the curtain to those who stood outside. Not a word was said about their being deciphered by the gift of God. Everything in this way was effected by the large pair of spectacles. The farmer added that he had been requested to contribute a sum of money toward the publication of the golden book, the contents of which would, as he was told, produce an entire change in the world, and save it from ruin. So urgent had been these solicitations, that he intended selling his farm and giving the amount to those who wished to publish the plates. As a last precautionary step, he had resolved to come to New York, and obtain the opinion of the learned about the meaning of the paper which he brought with him, and which had been given him as a part of the contents of the book, although no translation had at that time been made by the young man with spectacles. On hearing this odd story, I changed my opinion about the paper, and instead of viewing it any longer as a hoax, I began to regard it as part of a scheme to cheat the farmer of his money, and I communicated my suspicions to him to beware of rogues41. He requested an opinion from me in writing, which, of course, I declined to give, and he then took his leave, taking his paper with him. This paper in question was, in fact, a singular scroll42. It consisted of all kinds of singular characters disposed in columns, and had evidently been prepared by some person who had before him at the time a book containing various alphabets, Greek and Hebrew letters, crosses and flourishes; Roman letters inverted43 or placed sideways were arranged and placed in perpendicular44 columns, and the whole ended in a rude delineation45 of a circle, divided into various compartments46, arched with various strange marks, and evidently copied after the Mexican calendar by Humboldt, but copied in such a way as not to betray the source whence it was derived47. I am thus particular as to the contents of the paper, inasmuch as I have frequently conversed48 with friends on the subject since the Mormon excitement began, and well remember that the paper contained anything else but Egyptian hieroglyphics. Some time after, the farmer paid me a second visit. He brought with him the gold book in print, and offered it to me for sale. I declined purchasing. He then asked permission to leave the book with me for examination. I declined receiving it, although his manner was strangely urgent. I adverted49 once more to the roguery which, in my opinion, had been practiced upon him, and asked him what had become of the gold plates. He informed me they were in a trunk with the spectacles. I advised him to go to a magistrate50 and have the trunk examined. He said the curse of God would come upon him if he did. On my pressing him, however, to go to a magistrate, he told me he would open the trunk if I would take the curse of God upon myself. I replied that I would do so with the greatest willingness, and would incur51 every risk of that nature, provided I could only extricate52 him from the grasp of the rogues. He then left me. I have given you a full statement of all that I know respecting the origin of Mormonism and must beg of you as a personal favor, to publish this letter immediately, should you find my name mentioned again by these wretched fanatics54.
Yours respectfully,
CHAS. ANTHON.
In addition to this acknowledgement of the visit of Martin Harris to him with the transcript of the Nephite characters, Professor Anthon subsequently made another acknowledgement of Martin Harris' visit in a letter written to Rev32. T. W. Coit, in answer to a note of inquiry55 from that gentleman concerning the professor's connection with the Book of Mormon. The letter was published in The Church Record, vol. I, no. 22; and is frequently quoted, in parts, at least, in various anti—"Mormon" works. The Church Record was published in New York, I think; but not having access to that volume I am under the necessity of copying the parts of Anthon's second letter from anti—"Mormon" books. None of these anti—"Mormon" works publish the letter in full, and doubtless for the reason that in this second letter Mr. Anthon contradicts several statements that he makes in his letter to E. D. Howe. Following is his letter to Rev. Coit:
New York, April 3, 1841.
Rev. and Dear Sir: I have often heard that the "Mormons" claimed me for an auxiliary56, but as no one until the present time has even requested from me a statement in writing, I have not deemed it worth while to say anything publicly on the subject. What I do know of the sect57 relates to some of the early movements; and as the facts may amuse you, while they will furnish a satisfactory answer to the charge of my being a "Mormon" proselyte, I proceed to lay them before you in detail.
Many years ago,—the precise date I do not now recollect58,—a plain-looking countryman called upon me with a letter from Dr. Samuel L. 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 of the paper, convinced me that it was a mere59 hoax, and a very clumsy one too. The characters were arranged in columns, like the Chinese mode of writing, and presented the most singular medley60 that I ever beheld61. Greek, Hebrew and all sorts of letters, more or less distorted, either through unskilfulness or from actual design, were intermingled with sundry62 delineations of half moons, stars, and other natural objects, and the whole ended in a rude representation of the Mexican zodiac. The conclusion was irresistible63, that some cunning fellow had prepared the paper in question for the purpose of imposing64 upon the countryman who brought it, and I told the man so without any hesitation65. He then proceeded to give me the history of the whole affair, which convinced me that he had fallen into the hands of some sharper, while it left me in great astonishment66 at his simplicity67. On my telling the bearer of the paper that an attempt had been made to impose on him and defraud68 him of his property, he requested me to give him my opinion in writing about the paper which he had shown to me. I did so without hesitation, partly for the man's sake, and partly to let the individual "behind the curtain" see that his trick was discovered. The import of what I wrote was, as far as I can now recollect, simply this, that the marks in the paper appeared to be merely an imitation of various alphabetical69 characters, and had, in my opinion, no meaning at all connected with them. The countryman then took his leave, with many thanks, and with the express declaration that he would in no shape part with his farm, or embark70 in the speculation71 of printing the golden book.[7]
The matter rested here for a considerable time, until one day, when I had ceased entirely72 to think of the countryman and his paper, he paid me a second visit. He now brought with him a duodecimo volume, which he said was a translation into English of the "Golden Bible." He also stated, that notwithstanding his original determination, he had been induced evidently to sell his farm, and apply the money to the publication of the book, and received the golden plates as a security for payment. He begged my acceptance of the volume, assuring me that it would be found extremely interesting, and that it was already "making great noise" in the upper part of the state. Suspecting now, that some serious trick was on foot, and that my plain-looking visitor might be in fact a very cunning fellow, I declined his present, and merely contended myself with a slight examination of the volume while he stood by. The more I declined receiving it, however, the more urgent the man became in offering the book, until at last I told him plainly that if he left the volume, as he said he intended to do, I should most assuredly throw it after him as he departed. I then asked him how he could be so foolish as to sell his farm and engage in this affair; and requested him to tell me if the plates were really of gold. In answer to this latter inquiry, he said, that he had not seen the plates himself, which were carefully locked up in a trunk, but that he had the trunk in his possession. I advised him by all means to open the trunk and examine its contents, and if the plates proved to be of gold, which I did not believe at all, to sell them immediately. His reply was, that if he opened the trunk, the "curse of Heaven would descend22 upon him and his children. However," added he, "I will agree to open it, provided you take the 'curse of Heaven' upon yourself, for having advised me to the step." I told him I was perfectly willing to do so, and begged him to hasten home and examine the trunk, for he would find that he had been cheated. He promised to do as I recommended, and left me, taking his book with him. I have never seen him since.
Such is a plain statement of all I know respecting the "Mormons." My impression now is, that the plain-looking countryman was none other than the Prophet Smith himself, who assumed an appearance of great simplicity in order to entrap74 me, if possible, into some recommendation of his book. That the Prophet aided me, by his inspiration, in interpreting the volume, is only one of the many amusing falsehoods which the "Mormonites" utter, relative to my participation75 in their doctrines76. Of these doctrines I know nothing whatever, nor have I ever heard a single discourse78 from any of their preachers, although I have often felt a strong curiosity to become an auditor79, since my friends tell me that they frequently name me in their sermons, and even go so far as to say that I am alluded80 to in the prophecies of scripture81!
If what I have here written shall prove of any service in opening the eyes of some of their deluded82 followers83 to the real designs of those who profess19 to be the apostles of "Mormonism," it will afford me satisfaction equalled, I have no doubt, only by that which yourself will feel on this subject.
I remain, very respectfully and truly,
Your friend,
CHAS. ANTHON.
Rev. Dr. T. W. Coit, New Rochelle, N. Y.[8]
It will be observed that there is a discrepancy84 between the letter written by Professor Anthon to the Rev. Mr. Coit and the one he sent to E. D. Howe. In the latter he states that he refused to give his opinion in writing on the characters submitted to him; but in his letter to Rev. Coit he says that he gave a written opinion to Harris without hesitation, and to the effect that the marks on the paper appeared to be merely an imitation of various alphabetical characters that had no meaning at all connected with them. According to Martin Harris' statement he gave him a certificate to the effect that the characters submitted were genuine, and that the translation accompanying them was correct; but upon hearing that the existence of the Nephite plates was made known to Joseph Smith by a heavenly messenger, he requested the return of the paper he had given Martin Harris, and he destroyed it, saying that the visitation of angels had ceased, etc., I shall leave it for the anti—"Mormon" friends of Mr. Anthon to reconcile the contradiction that occurs in his statements, merely remarking that since the doctor in one letter declares that he refused to give Martin Harris a written opinion on the characters; and in the other that he gave him a written opinion, increases very much one's faith in Martin Harris' statement as against that of Professor Anthon's upon this point; namely, that the Professor gave Harris a written statement, but afterwards recalled and destroyed it. The reader should observe also that in his letter to Rev. Coit, written in 1841, the Professor says that no one until that time had ever requested from him a statement in writing on the subject of his connection with the Book of Mormon. Yet as a matter of fact E. D. Howe had addressed him a letter on the subject, asking him for a statement, in 1834, to which request the professor responded, telling substantially the same story as in this letter to Rev. Coit, excepting as to the written opinion furnished to Harris. The contradictions in Anthon's letters leave him in a most unenviable situation; and doubtless accounts for anti-"Mormons" publishing extracts only from his letters.
The statements of Professor Anthon and Martin Harris are very contradictory85, but the sequence will show that there is much that supports the statement of Martin Harris in the main as true; while the anxiety of the professor to disconnect himself as far as possible from any association with "these wretched fanatics," will account for his version of the incident. The object of Mr. Harris in presenting these transcribed characters to the learned professor was, undoubtedly86, to learn if they were true characters, or only the idle invention of Joseph Smith. That the answer of Professor Anthon and Dr. Mitchell was in favor of their being true characters is evidenced by the fact that Martin Harris returned immediately to Joseph Smith, in Harmony, made his report, and thence went to Palmyra, in New York, to arrange his business affairs that he might hasten back to Pennsylvania to become the amanuensis of the young Prophet in the work of translation. This Martin Harris would not likely have done if Professor Anthon's answer had been what that gentleman represents it to have been in his letters to Mr. Howe and Rev. Coit; nor would Martin Harris have ventured, subsequently, to have furnished the money to pay for the publication of the first edition of the book, had he been assured by the professor that the whole thing was a "hoax" or a "scheme" to cheat him out of his money.
As stated above, Martin Harris returned to Palmyra after this interview with Professor Anthon, arranged his affairs, and joined the Prophet in Harmony, about the 12th of April, 1828, when he commenced writing as Joseph translated. This work he continued until the 14th of June following—two months, by which time they had translated enough to make one hundred and sixteen pages of manuscript, of large sheets—usually called fool's cap paper.
Soon after Mr. Harris commenced to write for the Prophet he began to importune87 him for the privilege of showing so much of the translation as they had made to a number of his friends. This request the Prophet refused to grant. Nothing daunted88 by this refusal, Harris asked the Prophet to inquire of the Lord through the Urim and Thummim if he might not have that privilege. This Joseph did, and Harris' request was denied. He importuned89 him to ask again, with the like result, and yet again did he implore90 that the Prophet would ask the Lord for his permission.
"After much solicitation," says the Prophet, in his account of this affair, "I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he should show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister of his wife. In accordance with this last answer, I required of him that he should bind91 himself in a covenant92 to me in the most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way;"[9] and the Prophet took advantage of the absence of Harris, who had acted as his scribe, to visit his parents at Manchester.
The solemn engagement which Martin Harris made with the Prophet he broke. He showed the writings to other persons than those named in his agreement with the Prophet, and these stole the precious manuscript from him, and he was never able to recover it. This circumstance also went hard with Joseph as to his standing73 with the Lord. He had allowed himself to be over-persuaded by the importunities of Martin Harris, and that after he had twice learned that it was not the will of the Lord that Harris should have the manuscript. He learned that Harris had lost the one hundred and sixteen pages of manuscript while he was yet in Manchester visiting with his parents; and immediately returned to Harmony, where he humbled94 himself in prayer before God that he might obtain forgiveness for his error; but apparently to no immediate53 purpose, for Moroni appeared to him and demanded the plates and also the Urim and Thummim. These were surrendered, with what anguish96 of soul one may readily understand. Exactly what length of time they were withheld97 from him cannot be determined, but evidently not long; for in July of the same year the angel guardian98 of the record, Moroni, appeared to him again and presented the plates and Urim and Thummim to him. The Prophet, through the medium of the holy instrument, obtained the following revelation which bears the date of July, 1828:[10]
"The works, and the designs, and the purposes of God cannot be frustrated99, neither can they come to naught100. For God doth not walk in crooked101 paths, neither doth he turn to the right hand, nor to the left, neither doth he vary from that which he hath said, therefore his paths are straight, and his course is one eternal round.
"Remember, remember, that it is not the work of God that is frustrated, but the work of men; for although a man may have many revelations, and have power to do many mighty102 works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates103 of his own will and carnal desires, he must fall and incur the vengeance104 of a just God upon him.
"Behold105, you have been entrusted106 with these things, but how strict were your commandments; and remember also the promises which were made to you, if you did not transgress107 them. And behold, how oft you have transgressed108 the commandments and the laws of God, and have gone on in the persuasions109 of men. For, behold, you should not have feared man more than God. Although men set at naught the counsels of God, and despise his words—yet you should have been faithful; and he would have extended his arm and supported you against all the fiery110 darts111 of the adversary112; and he would have been with you in every time of trouble.
"Behold, thou art Joseph, and thou wast chosen to do the work of the Lord, but because of transgression113, if thou art not aware thou wilt114 fall. But remember, God is merciful; therefore, repent115 of that which thou hast done, which is contrary to the commandment which I gave you, and thou art still chosen, and art again called to the work; except thou do this, thou shalt be delivered up and become as other men, and have no more gift.
"And when thou deliveredst up that which God had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, who has set at naught the counsels of God, and has broken the most sacred promises which were made before God, and has depended upon his own judgment and boasted in his own wisdom. And this is the reason that thou hast lost thy privileges for a season—for thou hast suffered the counsel of thy director to be trampled116 upon from the beginning. Nevertheless, my work shall go forth, for inasmuch as the knowledge of a Savior has come unto the world, through the testimony117 of the Jews, even so shall the knowledge of a Savior come unto my people—and to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, [11] through the testimony of their fathers—and this testimony shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled118 in unbelief because of the iniquity119 of their fathers, whom the Lord has suffered to destroy their brethren, the Nephites, because of their iniquities120 and their abominations. And for this very purpose are these plates preserved, which contain these records—that the promises of the Lord might be fulfilled, which he made to his people; and that the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord, and that they may believe the gospel, and rely upon the merits of Jesus Christ, and be glorified121 through faith in his name, and that through their repentance122 they might be saved. Amen."
The Prophet informs us that after receiving this revelation, the Urim and Thummim and also the plates were taken from him, but in a few days they were returned to him, whereupon he again inquired of the Lord and received the following very important revelation:[12]
Now, behold, I say unto you, that because you delivered up those writings, which you had power given unto you to translate by the means of the Urim and Thummim, into the hands of a wicked man, you have lost them. And you also lost your gift at the same time, and your mind became darkened. Nevertheless, it is now restored unto you again; therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun. Do not run faster or labor123 more than you have strength and means provided to enable you to translate; but be diligent124 unto the end. Pray always, that you may come off conqueror125; yea, that you may conquer Satan, and that you may escape the hands of the servants of Satan that do uphold his work. Behold, they have sought to destroy you; yea, even the man in whom you have trusted has sought to destroy you. And for this cause I said that he is a wicked man, for, he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift. And because you have delivered the writings into his hands, behold, wicked men have taken them from you. Therefore, you have delivered them up, yea, that which was sacred, unto wickedness. And, behold, Satan hath put into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands. And behold, I say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written; and, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work; for he hath put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate.
Verily, I say unto you, that I will not suffer that Satan shall accomplish his evil design in this thing. For behold, he has put it into their hearts to get thee to tempt39 the Lord they God, in asking to translate it over again. And then, behold, they say and think in their hearts—We will see if God has given him power to translate; if so, he will also give him power again; and if God giveth him power again, or if he translates again, or, in other words, if he bringeth forth the same words, behold, we have the same with us, and we have altered them; therefore they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power; therefore we will destroy him, and also the work; and we will do this that we may not be ashamed in the end, and that we may get glory of the world.
Verily, verily, I say unto you, that Satan has great hold upon their hearts, he stirreth them up to iniquity against that which is good; and their hearts are corrupt126, and full of wickedness and abominations; and they love darkness rather than light, because their deeds are evil; therefore they will not ask of me. Satan stirreth them up, that he may lead their souls to destruction. And thus he has laid a cunning plan, thinking to destroy the work of God; but I will require this at their hands, and it shall turn to their shame and condemnation127 in the day of judgment. Yea, he stirreth up their hearts to anger against this work. Yea, he saith unto them: Deceive, and lie in wait to catch, that ye may destroy; behold, this is no harm; and thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him. And thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare128. And thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men.
Verily, verily, I say unto you, woe129 be unto him that lieth to deceive because he supposeth that another lieth to deceive, for such are not exempt130 from the justice of God.
Now, behold, they have altered these words, because Satan saith unto them: He hath deceived you—and thus he flattereth them away to do iniquity, to get thee to tempt the Lord thy God.
Behold, I say unto you, that you shall not translate again those words which have gone forth out of your hands; for, behold, they shall not accomplish their evil designs in lying against those words. For, behold, if you should bring forth the same words they will say that you have lied that you have pretended to translate, but that you have contradicted yourself. And, behold, they will publish this, and Satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words. Thus Satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation. But behold, here is wisdom, and because I show unto you wisdom, and give you commandments concerning these things, what you shall do, show it not unto the world until you have accomplished131 the work of translation.
Marvel132 not that I said unto you: here is wisdom, show it not unto the world—for I said, show it not unto the world, that you may be preserved. Behold, I do not say that you shall not show it unto the righteous; but as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore I say unto you, hold your peace until I shall see fit to make all things known unto the world concerning the matter.
And now, verily I say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi; yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi.
And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign133 of King Benjamin, or until you come to that which you have translated, which you have retained; and behold, you shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil.
Behold, they have only got a part, or an abridgment134 of the account of Nephi. Behold, there are many things engraven upon the plates of Nephi which do throw greater views upon my gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of Nephi, and send forth in this work. And, behold, all the remainder of this work does contain all those parts of my gospel which my holy prophets, yea, and also my disciples135, desired in their prayers should come forth unto this people. And I said unto them, that it should be granted unto them according to their faith in their prayers; yea, and this was their faith—that my gospel, which I gave unto them that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites because of their dissensions.
Now, this is not all—their faith in their prayers was that this gospel should be made known also, if it were possible that other nations should possess this land; and thus they did leave a blessing136 upon this land in their prayers, that whosoever should believe in this gospel in this land might have eternal life; yea, that it might be free unto all of whatsoever137 nation, kindred, tongue, or people they may be.
And now, behold, according to their faith in their prayers will I bring this part of my gospel to the knowledge of my people Behold, I do not bring it to destroy that which they have received, but to build it up.
And for this cause have I said: if this generation harden not their hearts, I will establish my church among them. Now I do not say this to destroy my church, but I say this to build up my church; therefore, whosoever belongeth to my church need not fear, for such shall inherit the kingdom of heaven. But it is they who do not fear me, neither keep my commandments but build up churches unto themselves to get gain, yea, and all those that do wickedly and build up the kingdom of the devil—yea, verily, verily, I say unto you, that it is they that I will disturb, and cause to tremble and shake to the center.
Behold, I am Jesus Christ, the Son of God. I came unto my own and my own received me not. I am the light which shineth in darkness, and the darkness comprehendeth it not. I am he who said—Other sheep have I which are not of this fold, unto my disciples, and many there were that understood me not.
And I will show unto this people that I had other sheep, and that they were a branch of the house of Jacob; and I will bring to light their marvelous works, which they did in my name; yea, and I will also bring to light my gospel which was ministered unto them, and, behold, they shall not deny that which you have received, but they shall build it up, and shall bring to light the true points of my doctrine77, yea, and the only doctrine which is in me; and this I do that I may establish my gospel, that there may not be so much contention138; yea, Satan doth stir up the hearts of the people to contention concerning the points of my doctrine; and in these things they do err95, for they do wrest139 the scriptures140 and do not understand them. Therefore, I will unfold unto them this great mystery; for, behold, I will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts; yea, if they will come, they may, and partake of the waters of life freely.
Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church. Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church.
And now, behold, whosoever is of my church, and endureth of my church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against them.
And now, remember the words of him who is the life and the light of the world, your Redeemer, your Lord and your God. Amen."[13]
Encouraged to be moderate in his exertions at translating by the admonition in the foregoing revelation not to run faster, or labor more than he had strength and means provided to enable him to proceed, the Prophet did not immediately attempt to resume the work of translation, but worked upon a small farm which he had purchased of his wife's father.
As this episode of losing the one hundred and sixteen pages of manuscript, together with the loss for a season of the gift to translate, and being required to surrender all the sacred things which had been entrusted to his keeping, was unquestionably a cause of deep sorrow to the young Prophet, so the restoration of the plates and Urim and Thummim to him must have been a joy unspeakable. How Martin Harris felt—what anguish of heart—what sense of chagrin141, or how deeply he repented142 his folly143 is not recorded; but as he was not a man of keen sensibilities, it may be that his sufferings were not intense. At any rate we next hear of him in March, 1829, and he is still clamoring for a witness from the Lord that Joseph Smith had the plates, of which the Prophet had testified. The Prophet inquired of the Lord and obtained a revelation of which the following is the part that has reference to Martin Harris' request:
Behold, I say unto you, that as my servant Martin Harris has desired a witness at my hand, that you, my servant Joseph Smith, Jun., have got the plates of which you have testified and borne record that you have received of me; and now, behold, this shall you say unto him—he who spake unto you, said unto you: I, the Lord, am God, and have given these things unto you, my servant Joseph Smith, Jun., and have commanded you that you should stand as a witness of these things; and I have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom I commanded you; and you have no power over them except I grant it unto you. * * * Behold, verily I say unto you, I have reserved those things which I have entrusted unto you, my servant Joseph, for a wise purpose in me, and it shall be made known unto future generations; but this generation shall have my word through you; and in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain144, unto whom I will show these things, and they shall go forth with my words that are given through you. Yea, they shall know of a surety that these things are true, for from heaven will I declare it unto them. I will give them power that they may behold and view these things as they are; and to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my church out of the wilderness145. * * * And the testimony of three witnesses will I send forth of my word. And behold, whosoever believeth on my words, them will I visit with the manifestation146 of my Spirit; and they shall be born of me, even of water and of the spirit. * * * And their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them; for a desolating147 scourge148 shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not, until the earth is empty, and the inhabitants thereof are consumed away and utterly149 destroyed by the brightness of my coming. Behold, I tell you these things, even as I also told the people of the destruction of Jerusalem; and my word shall be verified at this time as it hath hitherto been verified. * * *
* * * And now, again I speak unto you, my servant Joseph, concerning the man that desires the witness—behold, I say unto him, he exalts150 himself, and does not humble93 himself sufficiently151 before me; but if he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity152 of his heart, then will I grant unto him a view of the things which he desires to see. And then he shall say unto the people of this generation: Behold, I have seen the things which the Lord has shown unto Joseph Smith, Jun., and I know of a surety that they are true, for I have seen them, for they have been shown unto me by the power of God and not of man. And I the Lord command him, my servant Martin Harris, that he shall say no more unto them concerning these things, except he shall say: I have seen them, and they have been shown unto me by the power of God; and these are the words which he shall say. But if he deny this he will break the covenant which he has before covenanted153 with me, and behold, he is condemned154. And now, except he humble himself and acknowledge unto me the things that he has done which are wrong,[14] and covenant with me that he will keep my commandments, and exercise faith in me, behold, I say unto him, he shall have no such views, for I will grant unto him no views of the things of which I have spoken. And if this be the case, I command you, my servant Joseph, that you shall say unto him, that he shall do no more, nor trouble me any more concerning this matter. And if this be the case, behold, I say unto thee Joseph, when thou hast translated a few more pages[15] thou shalt stop for a season, even until I command thee again; then thou mayest translate again. And except thou do this, behold, thou shalt have no more gift, and I will take away the things which I have entrusted with thee. And now, because I foresee the lying in wait to destroy thee, yea, I foresee that if my servant Martin Harris humbleth not himself and receive a witness from my hand, that he will fall into transgression; and there are many that lie in wait to destroy thee from off the face of the earth; and for this cause, that thy days may be prolonged, I have given unto thee these commandments. Yea, for this cause I have said: Stop, and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee. And if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. Amen.[16]
It will be observed here that the language of this revelation takes on a sternness of tone and an independence in respect to Martin Harris and his future connection with the work that is suitable to the conduct of that vacillating man; and in effect gives him sharply to understand that there must be repentance deep and sincere, and humiliation155 before God, or he may go his way and have no further lot nor part in the great work of the Lord then coming forth.
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1
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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2
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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3
petulantly
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4
investigation
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| n.调查，调查研究 | |
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5
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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6
ascertainment
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| n.探查，发现，确认 | |
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7
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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8
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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9
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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10
stratagem
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| n.诡计，计谋 | |
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persecution
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| n. 迫害,烦扰 | |
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12
rumor
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| n.谣言，谣传，传说 | |
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13
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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14
wagon
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| n.四轮马车，手推车，面包车；无盖运货列车 | |
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15
ransacked
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| v.彻底搜查( ransack的过去式和过去分词 )；抢劫，掠夺 | |
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16
concealed
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| a.隐藏的，隐蔽的 | |
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17
desultory
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| adj.散漫的，无方法的 | |
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18
determined
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| adj.坚定的；有决心的 | |
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19
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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20
custody
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| n.监护，照看，羁押，拘留 | |
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21
simile
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| n.直喻，明喻 | |
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22
descend
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| vt./vi.传下来，下来，下降 | |
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23
transcript
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| n.抄本，誊本，副本，肄业证书 | |
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24
inspection
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| n.检查，审查，检阅 | |
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25
transcribed
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| （用不同的录音手段）转录( transcribe的过去式和过去分词 )； 改编（乐曲）（以适应他种乐器或声部）； 抄写； 用音标标出（声音） | |
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26
forth
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| adv.向前；向外，往外 | |
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27
vouch
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| v.担保；断定；n.被担保者 | |
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28
transcripts
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| n.抄本（ transcript的名词复数 ）；转写本；文字本；副本 | |
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29
celebrated
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| adj.有名的，声誉卓著的 | |
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30
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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31
certifying
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| （尤指书面）证明( certify的现在分词 )； 发证书给…； 证明（某人）患有精神病； 颁发（或授予）专业合格证书 | |
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32
rev
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| v.发动机旋转，加快速度 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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34
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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35
hieroglyphics
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| n.pl.象形文字 | |
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36
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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38
hoax
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| v.欺骗，哄骗，愚弄；n.愚弄人，恶作剧 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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40
farmhouse
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| n.农场住宅（尤指主要住房） | |
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41
rogues
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| n.流氓( rogue的名词复数 )；无赖；调皮捣蛋的人；离群的野兽 | |
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42
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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43
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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44
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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45
delineation
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| n.记述；描写 | |
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46
compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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47
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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48
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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49
adverted
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| 引起注意（advert的过去式与过去分词形式） | |
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50
magistrate
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| n.地方行政官，地方法官，治安官 | |
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51
incur
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| vt.招致，蒙受，遭遇 | |
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52
extricate
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| v.拯救，救出；解脱 | |
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53
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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54
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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55
inquiry
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| n.打听，询问，调查，查问 | |
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56
auxiliary
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| adj.辅助的，备用的 | |
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57
sect
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| n.派别，宗教，学派，派系 | |
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58
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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59
mere
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| adj.纯粹的；仅仅，只不过 | |
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60
medley
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| n.混合 | |
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61
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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62
sundry
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| adj.各式各样的，种种的 | |
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63
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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64
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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65
hesitation
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| n.犹豫，踌躇 | |
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66
astonishment
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| n.惊奇，惊异 | |
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67
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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68
defraud
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| vt.欺骗，欺诈 | |
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69
alphabetical
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| adj.字母（表）的，依字母顺序的 | |
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70
embark
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| vi.乘船，着手，从事，上飞机 | |
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71
speculation
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| n.思索，沉思；猜测；投机 | |
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72
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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73
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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74
entrap
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| v.以网或陷阱捕捉，使陷入圈套 | |
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75
participation
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| n.参与，参加，分享 | |
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76
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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77
doctrine
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| n.教义；主义；学说 | |
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78
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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79
auditor
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| n.审计员，旁听着 | |
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80
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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81
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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82
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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83
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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84
discrepancy
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| n.不同；不符；差异；矛盾 | |
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85
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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86
undoubtedly
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| adv.确实地，无疑地 | |
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87
importune
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| v.强求；不断请求 | |
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88
daunted
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| 使（某人）气馁，威吓( daunt的过去式和过去分词 ) | |
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89
importuned
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| v.纠缠，向（某人）不断要求( importune的过去式和过去分词 )；（妓女）拉（客） | |
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90
implore
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| vt.乞求，恳求，哀求 | |
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91
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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92
covenant
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| n.盟约，契约；v.订盟约 | |
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93
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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94
humbled
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| adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低 | |
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95
err
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| vi.犯错误，出差错 | |
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96
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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97
withheld
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| withhold过去式及过去分词 | |
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98
guardian
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| n.监护人；守卫者，保护者 | |
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99
frustrated
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| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
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100
naught
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| n.无，零 [=nought] | |
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101
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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102
mighty
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| adj.强有力的；巨大的 | |
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103
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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104
vengeance
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| n.报复，报仇，复仇 | |
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105
behold
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| v.看，注视，看到 | |
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106
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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107
transgress
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| vt.违反，逾越 | |
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108
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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109
persuasions
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| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
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110
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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111
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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112
adversary
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| adj.敌手，对手 | |
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113
transgression
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| n.违背；犯规；罪过 | |
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114
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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115
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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116
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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117
testimony
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| n.证词；见证，证明 | |
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118
dwindled
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| v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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119
iniquity
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| n.邪恶；不公正 | |
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120
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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121
glorified
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| 美其名的，变荣耀的 | |
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122
repentance
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| n.懊悔 | |
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123
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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124
diligent
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| adj.勤勉的，勤奋的 | |
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125
conqueror
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| n.征服者，胜利者 | |
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126
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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127
condemnation
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| n.谴责; 定罪 | |
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128
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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129
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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130
exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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131
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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132
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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133
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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134
abridgment
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| n.删节，节本 | |
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135
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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136
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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137
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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138
contention
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| n.争论，争辩，论战；论点，主张 | |
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139
wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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140
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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141
chagrin
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| n.懊恼；气愤；委屈 | |
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142
repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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143
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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144
ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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145
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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146
manifestation
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| n.表现形式；表明；现象 | |
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147
desolating
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| 毁坏( desolate的现在分词 )； 极大地破坏； 使沮丧； 使痛苦 | |
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148
scourge
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| n.灾难，祸害；v.蹂躏 | |
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149
utterly
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| adv.完全地，绝对地 | |
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150
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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151
sufficiently
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| adv.足够地，充分地 | |
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152
sincerity
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| n.真诚，诚意；真实 | |
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153
covenanted
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| v.立约，立誓( covenant的过去分词 ) | |
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154
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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155
humiliation
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| n.羞辱 | |
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