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Why Is Gold Being Smashed Again Today 121418?

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The "lost 116 pages" were the original manuscript pages of what Joseph Smith, founder of the Latter Day Saint move, said was the translation of the Volume of Lehi,[1] the first portion of the gilt plates revealed to him by an affections in 1827. These pages, which had not been copied, were lost by Smith's scribe, Martin Harris, during the summer of 1828 and are presumed to take been destroyed. Smith completed the Book of Mormon without retranslating the Book of Lehi, replacing it with what he said was an abridgment taken from the Plates of Nephi.[2]

Background [edit]

Joseph Smith said that on September 22, 1827, he had recovered a set of buried gilded plates in a prominent hill near his parents' subcontract in Manchester, New York. Martin Harris, a respectable but superstitious[3] farmer from nearby Palmyra, became an early believer and gave Smith $l to finance the translation of the plates.[4] Lucy Harris, Martin'south married woman, also donated some of her own money and offered to give more, even though Smith denied her request to see the plates and told her that "in relation to assistance, I always prefer dealing with men rather than their wives."[five] [ failed verification ]

Smith and his wife, Emma, moved to her hometown of Harmony, Pennsylvania, in late October 1827, where he began transcribing the writing on the plates.[half dozen] When Harris left Palmyra to visit Smith without taking his wife along, she became suspicious that Smith intended to defraud her and her husband.[seven]

When Harris returned, Lucy refused to share his bed, and she had a suitor of her girl surreptitiously copy the characters on the Anthon transcript that Smith had given to Harris.[8] Lucy then accompanied her married man back to Harmony in April 1828, when Martin agreed to serve as Smith'due south scribe.[9] Before returning home after two weeks, Lucy searched the Smith business firm and grounds for the plates simply was unable to locate them. Smith said he did not need their physical presence to create the transcription[10] and that they were hidden in nearby wood.[eleven]

Harris as Smith'south scribe [edit]

From Apr to June 1828, Harris acted equally Smith'southward scribe as Smith dictated the manuscript using the Urim and Thummim and seer stones.[12] Past the middle of June, Smith had dictated about 116 manuscript pages of text.[13]

Harris continued to take doubts about the authenticity of the manuscript,[14] and he "could not forget his wife's skepticism or the hostile queries of Palmyra's tavern crowd." Smith's mother, Lucy, "said that Harris asked Joseph for a look at the plates, for 'a further witness of their actual existence and that he might be amend able to give a reason for the promise that was within him.' When that request was denied, he asked virtually the manuscript. Could he at least have information technology habitation to reassure his wife?"[fifteen] Afterwards denying his request twice, Smith, with a great bargain of uneasiness, said that the Lord had given permission, and he immune Harris to take the manuscript pages back to Palmyra on status that he testify them to only five named family unit members. He fifty-fifty made Harris bind himself in a solemn oath.[16]

The manuscript disappears [edit]

Martin Harris at age 87, more than forty years after he lost the manuscript.

When Harris returned habitation, he showed the manuscript to his wife, who allowed him to lock them in her bureau. Harris then showed the pages not only to the named relatives merely "to whatever friend who came forth."[17] On one occasion Harris picked the lock of the bureau and damaged information technology, irritating his wife.[xviii] The manuscript then disappeared.[19]

Shortly later on Harris left Harmony, Smith's wife gave birth to Smith'due south firstborn son, who was "very much plain-featured" and died less than a 24-hour interval later commitment.[xx] Emma Smith virtually died herself, and Smith tended her for two weeks. As she slowly gained strength, Smith left her in the intendance of her mother and went back to Palmyra in search of Harris and the manuscript.[21]

The following day Harris was dragged into the Smith family habitation in distress and without the pages. Smith urged Harris to search his house over again, but Harris told him he had already ripped open beds and pillows. Smith moaned, "Oh, my God! ... All is lost! all is lost! What shall I do? I have sinned—it is I who tempted the wrath of God".[22]

Afterward returning to Harmony without Harris, Smith dictated to Emma his first written revelation,[23] which both rebuked Smith and denounced Harris equally "a wicked man."[24] The revelation assured Smith that if he was penitent he would regain his ability to interpret.[25]

It is unclear if or when the affections returned the interpreters to Smith.[26] In 1838, Smith said, "Immediately after my return home [to Harmony, Pennsylvania, in about July,] I was walking out a picayune altitude, when Behold the one-time heavenly messenger appeared and handed to me the Urim and Thummin."[27] [28] Smith said he used the interpreters to receive a revelation (today known equally Section 3 of the Doctrine and Covenants); then the angel again took away the plates and interpreters before returning them a few days later.[29] [30] However, Lucy Smith's recollection was that an angel had promised that the plates and interpreters would exist returned to Smith on September 22, 1828, if he were sufficiently worthy,[31] and David Whitmer and Emma Smith said that the interpreters were not returned at all but that Smith thereafter used one of his seer stones to translate the plates.[32]

Resumed transcription and the witnesses [edit]

Betwixt the loss of the pages during the summer of 1828 and the rapid completion of the Book of Mormon in the spring of 1829, at that place was a period of quiescence as if Smith were waiting "for help or management."[33] In April 1829, Smith was joined by Oliver Cowdery, a fellow Vermonter and a afar relation who replaced Harris as scribe.[34] The step of the transcription then increased so dramatically that, inside two months, nearly the entire remainder of the manuscript of the Volume of Mormon was completed.[35]

According to Smith, he did not retranslate the material that Harris had lost because he said that if he did, evil men would alter the manuscript in an effort to ignominy him. Smith said that instead, he had been divinely ordered to replace the lost material with Nephi's account of the aforementioned events.[36] When Smith reached the end of the volume, he said he was told that God had foreseen the loss of the early manuscript and had prepared the same history in an abridged format that emphasized religious history, the Pocket-sized Plates of Nephi.[37] Smith transcribed this portion, and it appears as the first part of the volume. When published in 1830, the Book of Mormon independent a statement near the lost 116 pages, as well as the Testimony of Iii Witnesses and the Testimony of 8 Witnesses, who claimed to have seen and handled the aureate plates. According to Jeffrey R. Kingdom of the netherlands, an campaigner in The Church building of Jesus Christ of Latter-24-hour interval Saints (LDS Church), "it was not tit for tat, this for that — you give me 116 pages of manuscript and I'll give y'all 142 pages of printed text. Non and so: We got back more than nosotros lost. And information technology was known from the kickoff that it would be so."[38]

Even so, the loss of the manuscript provided opponents of Mormonism, such as the 19th century chaplain M.T. Lamb, with additional reasons to dismiss the religion as a fraud.[39] Fawn Brodie has written that Smith "realized that it was impossible for him to reproduce the story exactly, and that to redictate information technology would be to invite devastating comparisons. Harris's married woman taunted him: 'If this exist a divine communication, the same being who revealed it to y'all tin can easily replace information technology.'"[twoscore] Ex-Mormons Jerald and Sandra Tanner argued that the lost manuscript suggested that Smith was non a misguided private who believed in his own creative imagination simply was at least minimally aware of his own deception.[41]

Martin Harris was permitted by Smith to exist one of the Iii Witnesses. He mortgaged his farm for $3000 (equivalent to $76,300 in 2021) equally security in the event that the Book of Mormon did not sell, and when in fact, information technology did not, he lost both his farm and his wife.[42] He later disavowed Joseph Smith, left the church building, joined several unlike varieties of early Mormon-related congregations, then at 87 joined the LDS Church and recanted what he'd earlier said most Smith. He never disavowed the gold plates, still.[43]

Come across as well [edit]

  • "All Almost Mormons"
  • Lehi (Book of Mormon prophet)
  • Mosiah priority

Notes [edit]

  1. ^ Along with the Book of Lehi, Royal Skousen, editor of The Volume of Mormon Critical Text Project, says that in the printer's manuscript of the Book of Mosiah, the commencement chapter is listed every bit Chapter iii. Skousen proposes that all or function of the first two chapters were lost with the 116 pages. Skousen notes that every other book in the Book of Mormon is named for its primary author; but the Book of Mosiah begins with King Benjamin and is not named for him. Besides, Mosiah does not begin with an introduction of the author or an explanatory introduction as is typical with other Volume of Mormon books but "begins in the heart of things." Skousen speculates that the original showtime chapter related Mosiah's flight from the land of Nephi to Zarahemla and that the 2d chapter discussed King Benjamin's early reign and wars.De Groote 2010.
  2. ^ one Nephi one:17.
  3. ^ A biographer of Harris wrote that his "imagination was excitable and fecund." Harris once imagined that a sputtering candle was the piece of work of the devil. He told a friend that he had met Jesus in the shape of a deer and walked and talked with him for two or three miles. (John A. Clark letter, August 31, 1840 in Early Mormon Documents, 2: 271.) The local Presbyterian minister called him "a visionary fanatic." (Ronald W. Walker, "Martin Harris: Mormonism'due south Early Catechumen," Dialogue: A Journal of Mormon Thought 19 (Winter 1986):34–35.) A friend, who praised Harris equally "universally esteemed as an honest man," also declared that Harris's mind "was overbalanced by 'marvellousness'" and that his conventionalities in earthly visitations of angels and ghosts gave him the local reputation of being crazy. (Pomeroy Tucker reminiscence, 1858 in Early on Mormon Documents 3: 71.) Another friend said, "Martin was a human being that would do just as he agreed with you. Simply, he was a great man for seeing spooks." (Lorenzo Saunders Interview, November 12, 1884, Early Mormon Documents 2: 149); Turner 1851, p. 215.
  4. ^ Tiffany 1859, pp. 168–169; Howe 1834, p. 26 0; Smith 1853, p. 113; Roberts 1902, p. xix.
  5. ^ Smith 1853, pp. 110–12.
  6. ^ Tiffany 1859, p. 170.
  7. ^ Smith 1853, p. 114.
  8. ^ Smith 1853, p. 114;Smith 1853, p. 115
  9. ^ Smith 1853, p. 115.
  10. ^ Stevenson 1882; Jessee 1976, p. four.
  11. ^ Smith 1853, pp. 115–116; Howe 1834, pp. 264–65.
  12. ^ During this early on menses of translation, Harris said that Smith used a seer rock Smith had located in a well years earlier, or to a lesser extent, a pair of "glasses" fabricated of two seer stones that Smith chosen the Urim and Thummim, although Smith preferred the sometime out of convenience. (Stevenson 1882, p. 86).
  13. ^ Smith after chosen this book the "Book of Lehi", and he was the first to say that the number of missing pages was 116. (Roberts 1902, p. 20);(Smith 1853, sec. 36, 5. 41).
  14. ^ Richard L. Bushman, Joseph Smith: Rough Rock Rolling (New York: Alfred A. Knopf, 2005), 66: "Yet uncertainty nevertheless beset Harris."
  15. ^ Bushman, 66.
  16. ^ Bushman, 66; (Smith 1853, p. 117); (Roberts 1902, p. twenty); (Smith 1853, pp. 117–118).
  17. ^ Bushman, 67.
  18. ^ Bushman, 67. Lucy Harris was described by Lucy Mack Smith every bit a adult female of "irascible temper," only Harris may too have abused her. Lucy Harris as well suggested that her married man may have committed adultery with a neighboring "Mrs. Haggart." (Smith 1853, 1:367) "Lucy Harris statement," in EMD, 2: 34-36: "In one of his fits of rage he struck me with the butt terminate of a whip, which I think had been used for driving oxen, and was about the size of my thumb, and three or four feet long. He beat me on the head four or five times, and the next day turned me out of doors twice, and beat me in a shameful fashion....Whether the Mormon religion be true or false, I leave the world to approximate, for its effects upon Martin Harris take been to make him more cross, turbulent and calumniating to me." In March 1830, a revelation from Smith warned Harris not to "covet thy neighbor'due south married woman." D&C 19: 25.
  19. ^ According to Pomeroy Tucker (1802-1870), who was an acquaintance of the Harris family, Lucy Harris took the manuscript while Harris was asleep and burned information technology, keeping that fact a surreptitious until after publication of the Book of Mormon. "A feud was thus produced between husband and wife, which was never reconciled." (Tucker 1867, pp. 46); also at EMD, 3: 11. A neighbor in Harmony said that prior to burning it, Lucy Harris hid the manuscript and told Smith to find information technology with his seer stone, but that Smith was unsuccessful (Mather 1880, p. 202). For other theories of what happened to the missing pages meet Dan Vogel, Early Mormon Documents (Table salt Lake City: Signature, 2000), 3: 480-81. Principal forger Mark Hofmann may take been working on a forgery of the 116 pages before he was convicted of murder. See Allen D. Roberts, "'The Truth Is the About Of import Thing': The New Mormon History Co-ordinate to Mark Hofmann," Dialogue 20 (1987), 89-ninety.
  20. ^ Sophia Lewis, 1834, quoted in EMD 4: 298. Lewis, who was nowadays at the birth, said that the babe was stillborn.
  21. ^ Bushman, 66-67; (Smith 1853, p. 118); (Howe 1834, p. 269).
  22. ^ Bushman, 67; (Smith 1853, p. 121)
  23. ^ The revelation is today Doctrine and Covenants, section 3 (LDS Church ed.).
  24. ^ Phelps 1833, sec. 2:five.
  25. ^ Bushman, 68; (Phelps 1833, ii:vii);D&C 3:x-11
  26. ^ Bushman, 578, n. 46.
  27. ^ Vogel, D. (2004). Joseph Smith: The Making of a Prophet. Signature Books, p. 147.
  28. ^ "History, 1838–1856, book A-one [23 December 1805–30 Baronial 1834]," p. ten, The Joseph Smith Papers, accessed Jan vii, 2020, https://world wide web.josephsmithpapers.org/paper-summary/history-1838-1856-volume-a-i-23-dec-1805-30-baronial-1834/12
  29. ^ Vogel, 147.
  30. ^ "History, 1838–1856, volume A-1 [23 December 1805–xxx August 1834]," p. 11, The Joseph Smith Papers, accessed Jan seven, 2020, https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-a-1-23-december-1805-thirty-august-1834/thirteen
  31. ^ Vogel, D. (2004). Joseph Smith: The Making of a Prophet. Signature Books, p. 148.
  32. ^ Bushman, 578, northward. 46
  33. ^ Bushman, pp.seventy-71.
  34. ^ Early on Mormon Documents, 1: 599-600, 604, due north. 11.
  35. ^ Bushman, p.73.
  36. ^ Run into "D&C". D&C 10: 17-18, 31 for Smith'due south description of the plans to modify the manuscript.
  37. ^ Bushman, p.74. The translated version of these "pocket-sized plates" includes the books of 1 & 2 Nephi, Jacob, Enos, Jarom and Omni. The entire version, not retranslated, Smith called "The Volume of Lehi."
  38. ^ "At least half dozen times in the Book of Mormon the phrase 'for a wise purpose' is used in reference to the making, writing, and preserving of the small plates of Nephi (see i Nephi 9:5; Words of Mormon 1:7; Alma 37:two,12,14,xviii). We know one such wise purpose — the most obvious one — was to compensate for the lost 116 pages of manuscript. Merely information technology strikes me that in that location is a 'wiser purpose' than that. ... The primal to such a proposition is in poetry 45 of Section 10. ... He says, 'Behold, there are many things engraven upon the [small-scale] plates of Nephi which do throw greater views upon my gospel.' And so clearly ... information technology was not tit for tat, this for that — you give me 116 pages of manuscript and I'll requite you lot 142 pages of printed text. Not so: We got back more than nosotros lost. And it was known from the beginning that it would be so. We do non know exactly what nosotros missed in the 116 pages, but we do know that what we received on the modest plates was the personal declarations of three great witnesses, [Nephi, Jacob, and Isaiah], ... testifying that Jesus is the Christ. ... I call back you lot could make a pretty obvious instance that the sole purpose of the small-scale plates was to requite a platform for these iii witnesses." (CES Symposium, BYU, Aug. 9, 1994, quoted in Latter-24-hour interval Commentary on the Volume of Mormon compiled past K. Douglas Bassett, p. 198)
  39. ^ Lamb, G.T. (1887). "The Gilt Bible". – an early critical view of the lost manuscript trouble. Lamb noted that the plates from which the 116 pages were translated had been preserved for 1,400 years past the special providence of God, but that a "wrathful adult female" had undone His plans; neither God nor the affections stopped Smith from translating the wrong plates until Harris lost the manuscript; God scolded Smith for his loss of the manuscript, fifty-fifty though its loss was "the best thing that could have happened for the cause of truth." Although Smith said that "evil men" would produce an altered manuscript if he were to translate the aforementioned part of the gold plates over again, no such endeavor has been uncovered. Nor did Smith always announce what had go of the lost pages despite his followers' belief in his prophetic gift.
  40. ^ Fawn Brodie, No Homo Knows My History: The Life of Joseph Smith the Mormon Prophet 2nd ed. (New York: Alfred A. Knopf, 1986), p.54.
  41. ^ "UTLM Newsletter".
  42. ^ Bushman, lxxx. Lucy Harris swore (and had corroboration) that her husband intended to make money through his relationship to Smith and the Volume of Mormon. EMD 2: p.35
  43. ^ On his death bed, Harris said,"The Book of Mormon is no fake. I know what I know. I accept seen what I take seen, and I have heard what I have heard. I have seen the gold plates from which the Book of Mormon is written. An affections appeared to me and others and testified to the truthfulness of the tape, and had I been willing to take perjured myself and sworn falsely to the testimony I now bear I could have been a rich human being, simply I could non have testified other than I have done and am now doing for these things are true."Martin Harris Cited by George Godfrey as "Testimony of Martin Harris", from an unpublished manuscript copy in the possession of his descendants, quoted in Eldin Ricks, The Case of the Book of Mormon Witnesses (Table salt Lake City: Deseret News Printing, 1971), 65–66.

References [edit]

  1. Howe, Eber Dudley (1834), Mormonism Unvailed, Painesville, Ohio: Telegraph Press . Encounter also: Mormonism Unvailed
  2. Jessee, Dean (1976), "Joseph Knight's Recollection of Early Mormon History" (PDF), BYU Studies, 17 (ane): 35, archived from the original (PDF) on 2006-09-21 .
  3. Lapham, [La]Fayette (May 1870), "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates", Historical Magazine, Second series, seven: 305–309 ; republished in Vogel, Dan, ed. (1996), Early Mormon Documents, Vol. 1, Signature Books, ISBN1-56085-072-8, archived from the original on 2005-12-29 .
  4. Mather, Frederic G. (1880), "Early on Days of Mormonism", Lippincott's Magazine, 26 (152): 198–211 .
  5. Phelps, Westward.W., ed. (1833), A Book of Commandments, for the Authorities of the Church of Christ, Zion: William Wines Phelps & Co., archived from the original on 2012-05-twenty, retrieved 2006-12-16 .
  6. Roberts, B. H., ed. (1902), History of the Church of Jesus Christ of Latter-day Saints, Book 1, The Church of Jesus Christ of Latter-24-hour interval Saints . See likewise: History of the Church of Jesus Christ of Latter-day Saints
  7. Smith, Lucy Mack (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations, Liverpool: S.Westward. Richards, archived from the original on 2004-04-xxx . See besides: Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations
  8. Stevenson, Edward (1882), "I of the Iii Witnesses: Incidents in the Life of Martin Harris", The Latter 24-hour interval Saints' Millennial Star, 44 (5): 78–79, 86–87 .
  9. Tiffany, Joel (August 1859), "Mormonism, No. 2", Tiffany's Monthly, 5: 163–170, archived from the original on 2007-01-01, retrieved 2006-12-16 .
  10. Tucker, Pomeroy (1867), Origin, Ascension and Progress of Mormonism, New York: D. Appleton .
  11. Turner, Orasmus (1851), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve, Rochester, New York: William Alling .
  12. De Groote, Michael (26 June 2010), Chapters of Mosiah among stolen pages?, Mormon Times

Further reading [edit]

  • Chritchlow, William J., Three (1992), "Manuscript, Lost 116 Pages", in Ludlow, Daniel H (ed.), Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 854–855, ISBN0-02-879602-0, OCLC 24502140
  • Brown, South. Kent (1998). "Recovering the Missing Tape of Lehi". From Jerusalem to Zarahemla: Literary and Historical Studies of the Book of Mormon. Provo, Utah: Religious Studies Heart, Brigham Immature University. pp. 28–54. ISBN978-1-57008-560-4.
  • Bradley, Don, ed. (2019), The Lost 116 Pages: Reconstructing the Book of Mormon'southward Missing Stories, Greg Kofford Books, ISBN978-1589587601, OCLC 1130762553 .
  • A affiliate from M. T. Lamb, The Golden Bible (1887), an early skeptical view of the lost manuscript problem.
  • A modernistic skeptical analysis of the problem of the lost pages.
  • An atoning response from FAIR to criticisms about the 116 lost pages

External links [edit]

cainfreadd1998.blogspot.com

Source: https://en.wikipedia.org/wiki/Lost_116_pages

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