04a--Joseph Smith's workpapers for the Book of Abraham

After Joseph Smith's death in 1844, the largest faction of Mormons migrated west to Utah under Brigham Young's leadership.  They took with them various writings in the handwriting of Joseph Smith and his scribes that include ancient Egyptian characters as well as English verbiage.  These writings were all put into a box labeled "Kirtland Egyptian Papers", known now by the acronym KEP for short.  The KEP box was put in the archive, the existence of those papers was unknown until word of their existence started to leak out by accident in the mid-20th Century.  In the 1960s, it became known that the church had these papers.

These papers generally have an Egyptian character on the left hand side, and then a paragraph of English text to the right.

The order that these Egyptian characters appear is the same order found on a piece of the papyrus found in a museum basement in NYC in 1967, and given over to the church.  The papyrus is torn and a piece of it missing, including a part of the first line of those Egyptian characters.  The Egyptian characters as they appear on the torn papyrus are those on the left and right sides of the torn out part.  The remaining characters--without any inserted in between--are those as listed--in the EXACT order--in some of the KEP.

The English verbiage correlates to the English text at the beginning of the Book of Abraham (the 'translation' product of Joseph Smith and his scribes).

It is therefore nearly a statistical impossibility that the KEP was not an attempt to correlate English passages to characters as appear on the 1967-found papyrus, or that the beginning of the Book of Abraham was not the resulting narrative from a cobbling together of the English paragraphs taken from the KEP.  That is, the KEP inextricably ties the Book of Abraham to the papyrus found in 1967.

The problem for the authenticity and genuineness of the Booka of Abraham as perhaps being what it purports to be is that the characters on the 1967-found papyrus do NOT translate linguistically into what the Book of Abraham says.  Despite Joseph Smith's proclamation, still found as part of the LDS introduction to the Book of Abraham (part of the LDS canonized scripture), it is not a translation.

Mormon apologists stretch and strain to try to disconnect the Book of Abraham from the 1967-found papyrus.  Knowing how fruitless that likely is to an open-minded reader, those apologists have come up with a couple of other explanations.  One collection of such explanations are part of a catalyst theory.  That posits that Joseph Smith was not 'translating' as he thought he was, but the papyrus was just a prop used by God to dupe Joseph Smith into thinking he was translating so that Joseph Smith's mind would be fertile and receptive to God planting into Smith's mind the story of Abraham.  Essentially, the catalyst theory boils down to: Joseph Smith was merely receiving revelation, even though he thought he was 'translating.'

So what then were the papers of the KEP that appear to have been work papers by Smith and his scribes to develop and expand English passages that ended up in the Book of Abraham?  Proponents of the catalyst theory (the papyrus was just a prop so Joseph Smith would think he was 'translating' when all that was happening was that the story of Abraham was being magically imparted to Joseph Smith's mind) have to explain away the KEP.  One of their pet postulations is that the AFTER the Book of Abraham, through revelation, was rendered in English, committed to paper, then Joseph Smith and his scribes decided to try to reverse engineer from the papyrus and the Book of Abraham as alphabet and grammar of the ancient English language.

Thus arises the question: what evidence is there in the historical record that (a) the KEP preceded the Book of Abraham (cuts towards the work papers notion--the KEP were notes made in the development of English paragraphs included in the Book of Abraham), (b) the KEP was developed contemporaneously with the Book of Abraham verbiage (also tends toward the work papers notion, or (c) the KEP was created only after the Book of Abraham was finished (i.e., it was just an after-the-translation effort to corollate an alphabet and grammar from the characters on the papyrus and the Book of Abraham, in the order that they appear).

In this vein, I found recently the following, a post entered at 7:15 am on Monday, March 4, 2013, at Mormoncurtain.infymus.com, which suggests (b), the KEP was developed contemporaneously with parts of the first book of the Book of Abraham and that the KEP are work papers--notes made in the development of English paragraphs included in the Book of Abraham--which ties the Book of Abraham to the 1967-found papyrus, which does not translate linguistically into the Book of Abraham:

In May 1835, W W Phelps wrote a letter to his wife. In that letter, Phelps included a table entitled "specimen of the pure language" that incorporated "explanations" text from JSJr's previous "revelations". As with the GAEL [part of the KEP entitled "Grammar and Alphabet of the Egyptian Language"] begun two months later, characters were listed by Phelps in the 'specimen' in the left-hand column, sounds in the next one, and then explanations in the right-hand column. Phelps had used JSJr's March 1832 Q&A on the 'pure language' in preparing the "specimen of the pure language" table.

Just two months later [Joseph Smith first acquired the papyrus with Egyptian characters]...

HoC, v2, Ch XVI wrote:

On the 3rd of July [1835], Michael H. Chandler came to Kirtland to exhibit some Egyptian mummies. There were four human figures, together with some two or more 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, concerning 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 and that of Mr. Joseph Smith, Jun., to correspond in the most minute matters. MICHAEL H. CHANDLER,
Traveling with, and proprietor of, Egyptian mummies.

Sunday 5.--I preached in the afternoon. Michael H. Barton tried to get into the Church, but he was not willing to confess and forsake all his sins--and he was rejected.

Soon after this, some of the Saints at 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 or hieroglyphics, and much to our joy found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt, etc.,--a more full account of which will appear 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.

This is similar to how after translating just a character grapheme from the Kinderhook Plates almost 8 years later that the GAEL key indicated to be referring to descendant of Ham, JSJr was recorded by his diarist William Clayton as those plates including a 'history' of such Ham descendant and was recorded by apostle Parley P Pratt as those plates including a 'genealogy' all the way back to Ham.

HoC, v2, Ch XVII wrote:

Sunday, 19th [July 1835].--Our public meeting was attended by more than a thousand people, and during our conference nine were baptized. ORSON HYDE, WM. E. M'LELLIN, Clerks.

The remainder of this 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.

The production of the alphabet itself was an act of 'translation.'

And Chris Smith [Christopher C. Smith, "The Dependence of Abraham 1:1-3 on the Egyptian Alphabet and Grammar," John Whitmer Historical Association Journal 29 (2009): 38-54] makes a strong case that this alphabet and grammar preceded, or was at least developed concurrently with, the development of the Book of Abraham 1:1-3 text.

HoC, v2, Ch XXI wrote:

I was at home on the 30th [September 1835], and was visited by many who came to inquire after the work of the Lord.

This afternoon I labored on the Egyptian alphabet, in company with Brothers Oliver Cowdery and W. W. 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 hereafter.

It was while laboring on the alphabet, and during that research, that Abraham's astronomy was 'unfolded' to JSJr's, Cowdery's and Phelps' understanding. The particulars did appear later: Abraham's astronomy is set forth in Book of Abraham 3. This shows that the alphabet was not merely a human derivation, a reverse engineering from the revealed text of Book of Abraham; the alphabet constitutes 'work papers' [begun at least by July 19, 1835, see above] from which their laboring on and researching led to the 'unfolding to their understanding' [on September 30, 1835], revelation of Abraham's astronomy that then later appeared, i.e., as Book of Abraham 3. This defies the apologetic claim that the GAEL was merely a human derivative, reverse engineered from a divinely inspired text known as the Book of Abraham.

HoC, v2, Ch XXI wrote:

This afternoon [October 7, 1835] I re-commenced translating the ancient records.

JSJr exhibited the alphabet to strengthen the faith of others, such as Erastus Holmes, who had been excommunicated from the Methodist Church for accepting Mormon Elders into his home.

HoC, v2, Ch XXI wrote:

Saturday, 14 [November 1835].-- * * * This afternoon, Erastus Holmes, of Newbury, Ohio, called on me to inquire about the establishment of the Church, and to be instructed in doctrine more perfectly.

I gave him a brief relation of my experience while in my juvenile years, say from six years old up to the time I received my first vision, which was when I was about fourteen years old; also the revelations that I
received afterwards concerning the Book of Mormon, and a short account of the rise and progress of the Church up to this date.

Tuesday 17 [November 1835].--Exhibited the alphabet of the ancient records, to Mr. Holmes, and some others. Went with him to Frederick G. Williams', to see the mummies. We then took the parting hand, and he started for home, being strong in the faith of the Gospel of Jesus Christ, and determined to obey its requirements.

HoC, v2, Ch XXIII wrote:

At home in the morning. Weather warm and rainy. We spent the day [November 20, 1835] in translating, and made rapid progress.
* * *
In the afternoon [of November 24, 1835] we translated some of the Egyptian records.
* * *
Wednesday, 25 [November 1835].--Spent the day in translating. * * *

Thursday, 26 [November 1835].--Spent the day in translating Egyptian characters from the papyrus, though severely afflicted with a cold.

HoC, v2, Ch XXV wrote:

Thursday, 31 [December 1835],--* * *
In the afternoon I attended at the chapel to give directions concerning the upper rooms, and more especially the west room, which I intend occupying for a translating room, which will be prepared this week.

HoC, v2, Ch XXVI wrote:

We are occupying the translating room for the use of the school, until another room can be prepared. It is the west room in the upper part of the Temple, and was consecrated this morning by prayer, offered up by Father Smith. This is the first day [January 4, 1836] we have occupied it.

HoC, v2, Ch XXVIII wrote:

Tuesday, 16 [February 1835].--Attended school at the usual hour. Resumed our translating, and made rapid progress. Many called to see the House of the Lord, and the Egyptian manuscript, and to visit me.

Many references to translating Hebrew, particularly chapters of the OT, but the Egyptian translation next mentioned months later:

HoC, v2, Ch XXXVI wrote:

[November 2, 1836]The Church in Kirtland voted to sanction the appointment of Brother Phinehas Richards and Reuben Hedlock by the Presidency, to transact business for the Church in procuring means to translate and print the records taken from the Catacombs of Egypt, then in the Temple.

HoC, v3, Ch III wrote:

Saturday, 12 [May 1838].-- President Rigdon and myself attended the High Council
for the purpose of presenting for their consideration some business relating to our pecuniary concerns.

We stated to the Council our situation, as to maintaining our families, and the relation we now stand in to the Church, spending as we have for eight years, our time, talents, and property, in the service of
the Church: and being reduced as it were to beggary, and being still detained in the business and service of the Church, it appears necessary that something should be done for the support of our families by the
Church, or else we must do it by our own labors; and if the Church say to us, "Help yourselves," we will thank them and immediately do so; but if the Church say, "Serve us," some provision must be made for our
sustenance.

The Council investigated the matter, and instructed the Bishop to make over to President Joseph Smith, Jun., and Sidney Rigdon, each an eighty-acre lot of land from the property of the Church, situated adjacent to the city corporation; also appointed three of their number, viz., George W. Harris, Elias Higbee and Simeon Carter, a committee to confer with said Presidency, and satisfy them for their services the present year; not for preaching, or for receiving the word of God by revelation, neither for instructing the Saints in righteousness, but for services rendered in the printing establishment, in translating the ancient
records, etc., etc. Said committee agreed that Presidents Smith and Rigdon should receive $1,100 each as a just remuneration for their services this
year.

HoC, v4, Ch VII wrote:

Memorial of Joseph Smith, Jun., to the high Council of the Church of Jesus Christ of Latter-day Saints, June 18th, 1840. The Memorial of Joseph Smith, Jun., respectfully represents--That * * * Under the then existing circumstances, your Memorialist had necessarily to engage in the
temporalities of the Church, which he has had to attend to until the present time:--That your Memorialist feels it a duty which he owes to God,
as well as to the Church, to give his attention more particularly to those things connected with the spiritual welfare of the Saints, (which have now become a great people,) so that they may be built up in their most holy
faith, and go on to perfection:--That the Church have erected an office where he can attend to the affairs of the Church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, the Bible, and wait upon the Lord for such revelations as may be suited to the conditions and circumstances of the Church. And in order that he may be enabled to attend to those things, he prays your honorable body will relieve him from the anxiety and trouble necessarily attendant on business transactions, by appointing some one to take charge of the city plot, and attend to the business transactions which have heretofore rested upon your Memorialist: That should your Honors deem it proper to do so, your Memorialist would respectfully suggest that he would have no means of support whatever, and therefore would request that some one might be appointed to see that all his necessary wants may be provided for, as well as sufficient means or appropriations for a clerk or clerks, which he may require to aid him in his important work.

On March 1, 1842, the Book of Abraham was published in the Times and Seasons.

April 19, 1842: the Greek Psalter fiasco, where JSJr proclaimed an old book to be a "Dictionary of Ancient Egyptian Hieroglyphics", but then secreted himself from the scene when Caswall explained to the assembled that it was just a centuries old Greek Psalter. Not Egyptian.

April - June, 1843, the GAEL is used by JSJr to translate a boat-shaped grapheme in a character on the Kinderhook Plates.

HoC, v6, Ch IV wrote:

Wednesday, 15 [November 1843].--Mayor's court in the office. "Erskine versus Pullen." Nonsuit.

P. M. At the office. Suggested the idea of preparing a grammar of the Egyptian language.

07-Stone in a hat translation; glass-looking for hire

      Stone in a hat translation; glass-looking for hire.

·        The "studious" depiction from the LDS Church to its members and the public for more than a century

·        The depiction has not been in accord with the written accounts.

“Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.”

Russell M. Nelson, A Treasured Testament. Ensign, July 1993 https://www.lds.org/ensign/1993/07/a-treasured-testament?lang=eng, quoting David Whitmer’s Address to All Believers In Christ, 1887, p.11

This is a depiction in line with the scribes accounts:

Yet, the Doctrine and Covenants insists it was the Urim and Thummim, not seer stones.  Verses 10:1-3, 17:1.  So too does Joseph Smith—History 1:34-35.  And Joseph Smith claimed such in his letter to John Wentworth too, which is the source statement of the Articles of Faith.

Even though so mentioned in 1993 by Russell M. Nelson (then apostle), the church persisted to use artistic depictions of a studious method persisted, and many Mormons were blind-sided in 2003 by episode 12 of season 7 of South Park and its depiction of the face in the hat method.

On August 4, 2015, the Church unveiled pictures of one of Joseph Smith's seer stones, which had been stowed away in a church vault more than 150 years (apart from use at the dedication of the Manti temple).

·        Joseph Smith's acquisition of the seer stone

“Joseph Smith discovered in the ground years before he retrieved the gold plates,…a small oval stone, or “seer stone.” As a young man during the 1820s, Joseph Smith, like others in his day, used a seer stone to look for lost objects and buried treasure.”

Book of Mormon Translation, https://www.lds.org/topics/book-of-mormon-translation?lang=eng

Apparently, the church says, Joseph Smith found a seer stone "while digging for a well around 1822."  Footnote 18, https://www.lds.org/topics/book-of-mormon-translation?lang=eng

Were Joseph Smith's spiritual experiences originally products of his family’s practice of magic and the occult?

Emma Hale Smith described Joseph Smith “sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us.” According to Emma, the plates “often lay on the table without any attempt at concealment, wrapped in a small linen table cloth.”

https://www.lds.org/topics/book-of-mormon-translation?lang=eng

“By 1825, [19 yrs old – 5 years after the First Vision] young Joseph had a reputation in Manchester and Palmyra for his activities as a treasure seer, or someone who used a seer stone to locate gold or other valuable objects buried in the earth.”

Elder Steven E. Snow, Church Historian, Ensign, September 2015 https://www.lds.org/ensign/2015/09/joseph-smith-in-harmony?lang=eng

The entry by staunch, believing Mormon Hosea Stout dated Feb 25, 1856 in his journal was that Joseph Smith found the gold plates using the seer stone.  The Journal of Hosea Stout (2 vols.; Salt Lake City: The University of Utah Press, 1964), II, 593. see the entry of 25 February 1856.

"My statement was and now is that in translating he put the stone in his hat and putting his face in his hat so as to excluded the light and that then the light and characters appeared in the hat together with the interpretation which he uttered and was written by the scribe and which was tested at the time as stated."

David Whitmer to the editor, Kansas City Daily Journal, June 19, 1881; cited in Cook, David Whitmer Interviews, 71-72

A piece of something resembling parchment would appear, and on that appeared the writing.  One character at a time would appear, and under it was the interpretation in English.  Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear.

David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12

·        Urim and Thummim/the "interpreters" v. the Seer Stone/peep stone used in money digging ("glass looking for hire")

By contrast to the seer stone discussed and shown above, Joseph Smith said that, in addition to the gold plates, he found with them

“Also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted ‘seers’ in ancient or former times; and that God had prepared them for the purpose of translating the book.” Joseph Smith—History, 1:34-35 https://www.lds.org/scriptures/pgp/js-h/1.34-35?lang=eng#33

Martin Harris, Emma Smith and Oliver Cowdery were the three scribes for the Book of Mormon.  Each described the stone in the hat, with Joseph Smith's face in the hat, as the method of 'translating' the gold plates (sometimes present under a cloth; sometimes not present) into the Book of Mormon.  https://www.josephsmithpapers.org/paper-summary/history-1834-1836/48#full-transcript

Oliver Cowdery is the only one who claimed that Joseph Smith also used the Urim and Thummin/"Nephite interpreters".  In his Sept 7, 1834 letter to William W. Phelps, Cowdery wrote (https://www.josephsmithpapers.org/paper-summary/history-1834-1836/48#full-transcript):

"Day after day I continued, uninterrupted, to [p. 47] write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites should have said, [“]Interpreters,”³² the history, or reccord, called “the book of Mormon.[”]"

·        Glass looking for hire.  From the time of Joseph Smith, some have attested to his having been involved in claiming special powers to find lost treasure, and charging land owners to find it.

o   From 1813, it had been illegal in the state of New York to "pretend[] to tell fortunes, or to discover where lost goods may be found" and would result in a person doing so being found a "disorderly person".  Revised Laws of New York (1813), 1:114, sec I; italics added. https://byustudies.byu.edu/content/joseph-smiths-1826-trial-legal-setting 
o   Emma Smith's father, Isaac Hale, who disliked his son-in-law, Joseph Smith, signed an affidavit dated March 20, 1834 (published in Susquehanna Register, and Northern Pennsylvanian 9 (1 May 1834):1, Montrose, Pennsylvania)

"I first became acquainted with Joseph Smith, Jr. in November, 1825. He was at that time in the employ of a set of men who were called "money-diggers;" and his occupation was that of seeing, or pretending to see by means of a stone placed in his hat, and his hat closed over his face. In this way he pretended to discover minerals and hidden treasure. His appearance at this time, was that of a careless young man - not very well educated, and very saucy and insolent to his father.

"Smith, and his father, with several other 'money-diggers' boarded at my house while they were employed in digging for a mine that they supposed had been opened and worked by the Spaniards, many years since. Young Smith gave the 'money-diggers' great encouragement, at first, but when they had arrived in digging, to near the place where he had stated an immense treasure would be found - he said the enchantment was so powerful that he could not see. They then became discour[a]ged, and soon after dispersed. This took place about the 17th of November, 1825; and one of the company gave me his note for $12[.]68 for his board, which is still unpaid.

*  *  *

"[Later, after Joseph Smith had married Emma Hale on Jan 17, 1827,] Smith stated to me, that he had given up what he called "glass-looking," and that he expected to work hard for a living, and was willing to do so."  https://www.josephsmithpapers.org/paper-summary/elders-journal-july-1838/11

o Martin Harris (one of the Three Witnesses to the Gold Plates and the Angel Moroni) confirmed that Joseph Smith, Jr. and Joseph Smith, Sr. were part of a company of treasure seekers. Tiffany's Monthly, V (May 1859), 164. 

o In Elders' Journal, Joseph Smith jr. Editor, Far West, Mo. July 1838, numerous questions previously posed were answered.  To Question 10 on page 43 of Elders' Journal, it was admitted that Joseph Smith had been a money digger, "but it was never a very profitable job to him, as he only got fourteen dollars a month for it." https://www.josephsmithpapers.org/paper-summary/elders-journal-july-1838/11 as cited in footnote 19 of the Church's essay, Book of Mormon Translation https://www.lds.org/topics/book-of-mormon-translation?lang=eng

o Dr. W. D. Purple later wrote an article that was published in the Chenango Union, Vol. 30, No. 33 (May 2, 1877 https://www.josephsmithpapers.org/paper-summary/appendix-reminiscence-of-william-d-purple-28-april-1877-people-v-js/1 and http://olivercowdery.com/smithhome/1877Purp.htm) (all emphases added):

There had lived a few years previous to this date, in the vicinity of Great Bend, a poor man named Joseph Smith, who, with his family, had removed to the western part of the State, and lived in squallid poverty near Palmyra, in Ontario County. Mr. Stowell, while at Lanesboro, heard of the fame of one of his sons, named Joseph, who, by the aid of a magic stone had become a famous seer of lost or hidden treasures. These stories were fully received into his credulous mind, and kindled into a blaze his cherished hallucination. Visions of untold wealth appeared through this instrumentality, to his longing eyes. He harnessed his team, and filled his wagon with provisions for "man and beast," and started for the residence of the Smith family. In due time he arrived at the humble log-cabin, midway between Canandaigua and Palmyra, and found the sought for treasure in the person of Joseph Smith, Jr., a lad of some eighteen years of age. He, with the magic stone, was at once transferred from his humble abode to the more pretentious mansion of Deacon Stowell. Here, in the estimation of the Deacon, he confirmed his conceded powers as a seer, by means of the stone which he placed in his hat, and by excluding the light from all other terrestrial things, could see whatever he wished, even in the depths of the earth. This omniscient attribute he firmly claimed. Deacon Stowell and others as firmly believed it. Mr. Stowell, with his ward and two hired men, who were, or professed to be, believers, spent much time in mining near the State line on the Susquehanna and many other places. I myself have seen the evidences of their nocturnal depredations on the face of Mother Earth, on the Deacon's farm, with what success "this deponent saith not."

In February, 1826, the sons of Mr. Stowell, who lived with their father, were greatly incensed against Smith, as they plainly saw their father squandering his property in the fruitless search for hidden treasures, and saw that the youthful seer had unlimited control over the illusions of their sire. They made up their minds that "patience had ceased to be a virtue," and resolved to rid themselves and their family from this incubus, who, as they believed, was eating up their substance, and depriving them of their anticipated patrimony. They caused the arrest of Smith as a vagrant, without visible means of livelihood. The trial came on in the above mentioned month, before Albert Neeley, Esq., the father of Bishop Neeley of the State of Maine. I was an intimate friend of the Justice, and was invited to take notes of the trial, which I did. There was a large collection of persons in attendance, and the proceedings attracted much attention.

The affidavits of the sons were read, and Mr. Smith was fully examined by the Court. It elicited little but a history of his life from early boyhood, but this is so unique in character, and so much of a key-note to his subsequent career in the world, I am tempted to give it somewhat in extenso. He said when he was a lad, he heard of a neighboring girl some three miles from him, who could look into a glass and see anything however hidden from others; that he was seized with a strong desire to see her and her glass; that after much effort he induced his parents to let him visit her. He did so, and was permitted to look in the glass, which was placed in a hat to exclude the light. He was greatly surprised to see but one thing, which was a small stone, a great way off. It soon became luminous, and dazzeled his eyes, and after a short time it became as intense as the midday sun. He said that the stone was under the roots of a tree or shrub as large as his arm, situated about a mile up a small stream that puts in on the South side of Lake Erie, not far from the New York and Pennsylvania line. He often had an opportunity to look in the glass, and with the same result. The luminous stone alone attracted his attention. This singular circumstance occupied his mind for some years, when he left his father's house, and with his youthful zeal traveled west in search of this luminous stone.

He took a few shillings in money and some provisions with him. He stopped on the road with a farmer, and worked three days, and replenished his means of support. After travelling some one hundred and fifty miles he found himself at the mouth of the creek. He did not have the glass with him, but he knew its exact location. He borrowed an old ax and a hoe, and repaired to the tree. With some labor and exertion he found the stone, carried it to the creek, washed and wiped it dry, sat down on the bank, placed it in his hat, and discovered that time, place and distance were annihilated; that all the intervening obstacles were removed, and that he possessed one of the attributes of Deity, an All-Seeing-Eye. He arose with a thankful heart, carried his tools to their owner, turned his feet towards the rising sun, and sought with weary limbs his long deserted home.

On the request of the Court, he exhibited the stone. It was about the size of a small hen's egg, in the shape of a high-instepped shoe. It was composed of layers of different colors passing diagonally through it. [See above the photo of the seer stone that the Church released in 2015.] It was very hard and smooth, perhaps by being carried in the pocket.

Joseph Smith, Sr., was present, and sworn as a witness. He confessed at great length all that his son had said in his examination. He delineated his characteristics in his youthful days-his visions of the luminous stones in the glass--his visit to visit to Lake Erie in search of the stone--and his wonderful triumphs as a seer. He described very many instances of his finding hidden and stolen goods. He swore that both he and his son were mortified that this wonderful power which God had so miraculously given him should be used only in search of filthy lucre, or its equivalent in earthly treasures and with along-faced, "sanctimonious seeming," he said his constant prayer to his Heavenly Father was to manifest His will concerning this marvelous power. He trusted that the Son of Righteousness would some day illumine the heart of the boy, and enable him to see His will concerning Him. These words have ever had a strong impression on my mind. They seemed to contain a prophetic vision of the future history of that mighty delusion of the present century, Mormonism. The "old man eloquent" with his lank and haggard visage--his form very poorly clad--indicating a wandering vagabond rather than an oracle of future events, has, in view of those events, excited my wonder, if not my admiration.

The next witness called was Deacon Isaiah Stowell. He confirmed all that is said above in relation to himself, and delineated many other circumstances not necessary to record. He swore that the prisoner possessed all the power he claimed, and declared he could see things fifty feet below the surface of the earth, as plain as the witness could see what was on the Justice's table, and described very many circumstances to confirm his words. Justice Neeley soberly looked at the witness and in a solemn, dignified voice, said, "Deacon Stowell, do I understand you as swearing before God, under the solemn oath you have taken, that you believe the prisoner can see by the aid of the stone fifty feet below the surface of the earth, as plainly as you can see what is on my table?" "Do I believe it?" says Deacon Stowell, "do I believe it? No, it is not a matter of belief. I positively know it to be true."

Mr. Thompson, an employee of Mr. Stowell, was the next witness. He and another man were employed in digging for treasure, and always attended the Deacon and Smith in their nocturnal labors. He could not assert that anything of value was ever obtained by them. The following scene was described by this witness, and carefully noted: Smith had told the Deacon that very many years before a band of robbers had buried on his flat a box of treasure, and as it was very valuable they had by a sacrifice placed a charm over it to protect it, so that it could not be obtained except by faith, accompanied by certain talismanic influences. So, after arming themselves with fasting and prayer, they sallied forth to the spot designated by Smith. Digging was commenced with fear and trembling, in the presence of this imaginary charm. In a few feet from the surface the box of treasure was struck by the shovel, on which they redoubled their energies, but it gradually receded from their grasp. One of the men placed his hand upon the box, but it gradually sunk from his reach. After some five feet in depth had been attained without success, a council of war against this spirit of darkness was called, and they resolved that the lack of faith, or some untoward mental emotion, was the cause of their failure.

In this emergency the fruitful mind of Smith was called on to devise a way to obtain the prize. Mr. Stowell went to his flock and selected a fine vigorous lamb, and resolved to sacrifice it to the demon spirit who guarded the coveted treasure. Shortly after the venerable Deacon might be seen on his knees at prayer near the pit, while Smith, with a lantern in one hand to dispel the midnight darkness might be seen making a circuit around the spot, sprinkling the flowing blood from the lamb upon the ground, as a propitiation to the spirit that thwarted them. They then descended the excavation, but the treasure still receded from their grasp, and it was never obtained.

What a picture for the pencil of a Hogarth! How difficult to believe it could have been enacted in the nineteenth century of the Christian era! It could have been done only by the halucination of deseased minds, that drew all their philosophy from the Arabian nights and other kindred literature of that period! But as it was declared under oath, in a Court of Justice, by one of the actors in the scene, and not disputed by his colaborers it is worthy of recital as evincing the spirit of delusion that characterized those who originated that prince of humbugs, Mormonism.

These scenes occurred some four years before Smith, by the aid of his luminous stone, found the Golden Bible, or the Book of Mormon. 

The reference to glass looking was made by Dr. Purple in 1877—96 years before Judge Neely's bill was found and referred to Joseph Smith "The Glass looker".  All three documents (Isaac Hale's 1834 affidavit, Dr. Purple's 1877 account and the 1971-found Judge Neely's bill) corroborate one another with the use of glass looking terminology.

Both Isaac Hale and then Dr. Purple used the terminology of glass looking, and as such, each lends some corroboration to the other (thought, Dr. Purple may have at some point read the earlier affidavit of Isaac Hale.

o In 1961, Hugh Nibley, perhaps the most seminal defender of the church against its critics, rather boldly stated that "…if this court record is authentic it is the most damning evidence in existence against Joseph Smith" and would be "the most devastating blow to Smith ever delivered." Nibley, The Myth Makers, page 142 (1961).  See Joseph Smith and the 1826 Trial: New Evidence and New Difficulties, Marvin S. Hill, BYU Studies Quarterly, Vol. 12, Issue 2, Article 7 https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1504&context=byusq

o Ten years later, in 1971, Judge Neely's bill to Chenango County for presiding over cases in Bainbridge, New York in March 1826 was found in the basement of a courthouse.  It refers to Joseph Smith as "The Glass looker" in one entry. https://www.josephsmithpapers.org/paper-summary/trial-bill-circa-9-november-1826-people-v-js/2  and https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1504&context=byusq

Note, Samuel May (right above the entry about Joseph Smith The Glass looker, charged with assault and battery) was not listed by Judge Neely as "Samuel May, the Assaulter" nor "Samuel May, the Batterer".  So, describing the person by their crime was not Judge Neely's practice—but Judge Neely did refer to Joseph Smith as "Joseph Smith The Glass looker" which suggests that Joseph Smith was in the courthouse if not the locale too known as "The Glass looker".  The New York statute violated did not use the term glass looking, but described more generally activities of taking money for claiming to have special powers to find something.

Josiah ("Isaiah") Stowell had asked and paid Joseph Smith to find, on Stowell's land, where there might be a cache of old coins and precious metals, Spanish treasure, buried. Smith's claims of the spot led to Stowell's men digging and digging, but finding nothing.  Concerned that Joseph Smith might be taking financial advantage of their father, Josiah's two sons filed charged against Joseph Smith for being a "glasslooker.”  That had been specifically made illegal by the New York Assembly in the preceding decade.

Also found among the court records which included Judge Neely's bill was constable Philip DeZeng's bill for services to Chenango County:

Serving warrant on Joseph Smith of [Chenango Co.?]
Subpoening 12 witnesses [and] travel
attendance with Prisoner two days [and] 1 night
Notifying two justices
10 miles travel with mittimus to take him

The 1971 found billings were acknowledged and discussed in https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1504&context=byusq

These invoices of Judge Neely and Constable DeZeng, and especially in light of the use of the term "The Glass looker" in Judge Neely's bill, corroborate Isaac Hale's 1834 affidavit and Dr Purple's 1877 statement.  They are by Nibley's pronouncement ten years before found, a "devastating blow", the "most damning evidence in existence against Joseph Smith."

      The use of magical stones by Mormons did not end with Joseph Smith. See page 255 of D Michael Quinn's "Early Mormonism and the Magic World View (Salt Lake City UT, Signature Books, 1998) which refers to a November 19, 1986 written statement by James Wirthlin McConkie II that reads:

"When I was twelve years old [in 1958], my grandfather, who had been a  mission president in the 1940s, gave me a small stone.  He was a Latter-day Saint who frequently had visions and dreams.  Grandfather said that he found this stone while he was pondering the significance of the Prophet Joseph's seer stone.  Grandfather held this stone in his right hand as he spoke in Church meetings, and rubbed the stone between his right thumb and index finger. He said that when he rubbed this stone it gave him the spirit of inspiration to speak.  Grandfather said he carried it in his pocket all the time, and used it whenever he spoke in Church.  He told me to carry it with me, and that it would give me inspiration as I spoke."

Questions:

7a-Why would the stones Joseph Smith used for glass-looking for hire be used to translate the gold plates into the Book of Mormon, rather than the Urim and Thummim?

7b-Why would God choose a treasure seeker rather than someone without such a flagrant blemish when it comes to reliability and honesty to be the vehicle of the Restoration?

7b-Why has there needed to be any corrections to the Book of Mormon in subsequent editions since the sentence above the stone would not disappear and be replaced with the next sentence until the scribe read the English back to Joseph correctly?

7d-Why has the church kept the stone hidden all these years, and pushed the "studious" method depictions?