Since posting our ten-part series regarding the Book of Abraham and
the Joseph Smith papyri, we have received several inquiries, questions and
comments regarding those posts. Here are the comments and our responses:
Comment #1: “In your articles about the BOA you wrote under
the heading of: “The Book of Abraham and the Facsimile Image-Part III,” where
you mentioned several references, such as Griffith, Lepsius, Charlesworth,
etc., you didn’t really state their source or a complete reference. I assume
you have these?” Braden.
Response: The citings and complete references to the article
posted on February 16 are: 1) Francis
Llewllyn Griffith and Herbert Thompson, eds., Demotic Magical Papyrus of London and Leiden (London: H. Grevel and
Co., 1904), column 8, line 8,64-65; 2) Richard Lepsius, ed., Das Todtenbuch der Agypter nach dem
hieroglyphis-chen Papyrus in Turin, Leipzig: Georg Wigand, 1842, pI.
LXXVII; 3) James H. Charlesworth, Apocalypse
of Abraham 12. For an English translation, see James H. Charlesworth, ed., Old Testament Pseudepigrapha, Garden
City, New York, Doubleday and Company, 1983, 1:695; 4) Testament of Abraham, recension A, 12-13; 1:889-90; 5) John Gee, Guide to the Joseph Smith Papyri, 36, Provo, Utah: Foundation for
Ancient Research and Mormon Studies, 1999, 10-11; 6) Anton Deimel, ed.,
Pantheon, Babylonicum, Sumerisches
Lexikon, part 4, vol. 1, Rome: Pontifical Biblical Institute, 1950,48; 7) For
a more detailed look at facsimile 2, see Michael D. Rhodes, The Joseph Smith Hypocephalus ... Seventeen
Years Later, Provo, Utah: Foundation for Ancient Research and Mormon
Studies, 1994; 8) Flavius Josephus, Antiquities
of the Jews, 1.8.2.
25; 8); 9) A
Coptic Dictionary, compo Walter E. Crum, Oxford, Clarendon Press, 1939,89.
26; 10) Bonnet, Reallexileon,
315-16; LdA, 3:53. 11) For an in-depth study of the four sons of Horus, see John Gee, Notes
on the Sons of Horus, Provo, Utah, Foundation for Ancient Research and
Mormon Studies, 1991; 12) “The
Breathing Permit of Hôr: A Translation of the Apparent Source of the Book of
Abraham) ," Dialogue 3/3 (1968): 109—34); 13) Marc Coenen, “An Introduction to the Document of Breathing
Made by Isis,” in Reveu d'Egyptologie 49 (1998),
pp38 n14; see also pp 40-41; see also in Egyptian Religion, The Last Thousand Years, Part II,
Studies Dedicated to the Memory of Jan Quaegebeur, Willy Clarysse, Antoon
Schoors, and Harco Willems, eds., Uitgeverrij Peeters en Departement Oosterse
Stueis, Leyden 1998, 1103-1115; 14) Kerry
Muhlestein, “The Book of Abraham in Its Place,” The FARMS Review 17/2, 2005; 15) On Dating Late Hieratic Funerary
Papyri,” in Portraits and Masks: Burial Customs in Roman Egypt, ed. M. L.
Bierbrier, London: British Museum, 1997, p74; 16) Marc Coenen, ”The Dating of
the Papyri Joseph Smith I, X, and XI. Enjoy!
Comment
#2: “Joseph admitted receiving revelation from the devil and he
couldn’t tell the difference between revelation given by God or by Man or by
the devil. He told this to Loyal member Hyram Page after Hyram asked him why
Joes revelation did not come to pass. in short he admitted he
was deceived by the devil or man. Couldn’t be God because his prophecy to send
Page to sell the copyrights of the BOM was a big fail, and God doesnt Fail” Tobin.
Response: You might want to get your
facts correct before asking a question. In the early days of the Church, God
had not revealed all that He would reveal about the government of the Church.
It is God’s way to let man learn to crawl before walking, walk before running,
etc. At the time, there were some in the Church who thought everyone in
leadership could receive revelation for the Church. Hiram Page was one of
those. Hiram had what is called a peep-stone—a stone with a hole in the middle
through which a person claimed he could see things. A peep stone is different
from a seer stone (Revelations 2:17), which is different from the Urim and
Thummim (Exodus 28:30; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63; Nehemiah
7:65; Leviticus 8:8).
Joseph Smith wrote that in 1823 an
angel told him about "two stones in silver bows…fastened to a
breastplate…the possession and use constituted “seers in ancient or former
times.” Joseph used these and other seer stones that he found in various ways
(occasionally referred to by the biblical term Urim and Thummim) for several
purposes, primarily in translating the Book of Mormon and receiving
revelations. While useful in translating and receiving revelation, seer stones
are not essential to those processes. Elder Orson Pratt reported that Joseph
Smith told him that the Lord gave him the Urim and Thummim when he was
inexperienced as a translator but that he later progressed to the point that he
no longer needed the instrument.
It should also be noted that the use of
the seer stones was dependent upon righteousness and a peaceful attitude toward
the spirit. This is found in Joseph Smith’s inability to translate after having
an argument with his wife. He had to go out and pray for a time until he again
felt the peace of the spirit before returning to translate. It should also be
understood that seer stones (or the Urim and Thummim) are not items anyone can
use, nor do they simply tell a person something. It is a gift of God and
requires that a person believe in their heart they will receive knowledge,
study it out in their own mind, then ask of God through faith if it is right as
Oliver Cowdery eventually learned to his disappointment (D&C 8:1-3; 9:7-9).
In the problem you indicate, it was
Hiram Page, one of the eight witnesses, who claimed to have a seer stone and to
have received revelations through it. Even Oliver Cowdery believed him, as did
many members of the new Church in Kirtland as some strange notions and false
spirits crept in among them. To correct this, the Lord gave Joseph Smith the
revelations discussing the fact that some “professed” revelations are from man
(meaning from his own imagination), are from the Devil (meaning Satan tries to
fool well-intentioned people through attempting to duplicate a process of God),
and by God (meaning actual revelations). And Joseph Smith could tell the
difference, for he had much experience with God’s revelations (receiving more
than 130 of them in his short life time). However, Hiram Page, and some
misguided members, including some uninformed leaders, none of which had ever
received a revelation for the Church, were fooled by the process.
In the revelation later, God informed
Joseph Smith, and through him the Church, that only the presiding Prophet and
president of the Church, was entitled to receive revelation. As the ancient
prophet Amos informed us, “Surely the Lord God will do nothing , buy he
revealeth his secret unto his servants the prophets” (Amos 3:7). Hiram Page was
not a prophet, neither was Oliver Cowdery—they were not called as such and set
apart through the Lord to serve as prophets. Thus, they were fooled, misled,
and became angry about it, blaming Joseph Smith for their own misunderstanding
and inabilities.
In fact, because ancient Israel
rejected the prophets, they were condemned to follow evil and the nation was
overwhelmed by adversary, for only prophets can receive revelation for anything
beyond themselves. As the Lord indicated, “Men know not to do right” (Amos
3:10), and require a prophet, who receives revelation from the Lord to keep
from doing wrong (“storing up violence and robbery in their palaces”).
Comment #3: “I assume you are trying to tell us that those canopic jars beneath
Abraham’s altar are not canopic jars after all, even though they have the image
of the gods on them that protect the viscera of the deceased?” Logan.
Response: Yes. Those images are
representative of the same gods used on Egyptian canopic jars, but in reality, the
four sons of Horus represent the four directions or corners of the Egyptian
world. Abraham used the gods, which he gave the names of the idolatrous gods of
Sumeria, unknown to us today, and used the Egyptian head that represent, in
addition to the sons of Horus, the four directions of the Egyptian “four
corners of the world,” to show that these Sumerian gods represented the four
directions the Sumerians used and all the peoples round about Chaldea. He also
used the image of the crocodile beneath the priest’s feet to represent the
idolatrous god of Egypt. When you think about it, the drawing was a very clever
way for Abraham to use the Egyptian influence of the time in Sumeria, with the
directional Egyptian god heads, yet having them represent the idolatry of the
world around him.
(See the next post,
“Comments and Question about the Book of Abraham – Part II,” for more of the
comments received about our previously posted ten-part series on the Book of
Abraham papyri)
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