Oft repeated, and much repeated of late, is the assertion that no contemporaneous eyewitness accounts exist of Joseph Smith translating from the Egyptian papyri. The lack of such an account has seemed to leave an unbridgeable gap in understanding: How did the Prophet translate the Book of Abraham! What of the papyri! Owing to the supposed absence of an eyewitness account showing how the "work of translation" unfolded, an account that brings both papyri and the act of translation to one table, it's as commonly believed as not that the Prophet did not translate from the papyri he owned at all; instead, he "translated" by receiving a revelation about a lost record. As for the Egyptian artifacts, though so very physically present, these played the role of "catalyst" or "springboard" to the revealed "translation."
Joseph Smith was indeed given the translation of the Book of Abraham by revelation, but the words of Abraham were also inkbrushed onto a specific papyrus in his keeping, according to a clear statement in his last sermon, given on June 16, 1844: "I learned it by translating the papyrus now in my house."
From that date, Sunday, June 16, 1844, we move forward a mere eleven days to Thursday, June 27 and Martyrdom; and we move back exactly one month to Wednesday, May 15. These are days of witness, days consisting of the final explanations to his hearers and of the final demonstrations of his purported prophetic power to teach new Christian doctrines, prophesy of future events, and, uniquely, to translate "by the gift and power of God." And so, the ministry of a Prophet closed as it began.
The assertion about there being no contemporaneous eyewitnesses linking papyri to spiritual interpretation is untrue. On Thursday, May 16, 1844, young Josiah Quincy, later mayor of Boston, wrote his "very darling wife" about what it was like for him and Charles Francis Adams to spend an entire day with the Mormon Prophet.
So what was it like?
Thursday, May 16, 1844 (describing the events of the previous day, the 15th).
"We passed the whole day in his society and had one of the most extraordinary conversations I ever participated in he preached for us
prophesied for us interpreted hieroglyphics for us exhibited his mummies and took us to his temple which he is now erecting on a most majestic
site of hewn stone."
Jed L. Woodworth, "Josiah Quincy's 1844 Visit with Joseph Smith," BYU Studies 39/4
Joseph Smith, to honor his esteemed guests, and to satisfy their wishes, was more than willing to demonstrate for them in "an extraordinary conversation" exactly What it meant to be a Prophet, Seer, Revelator, and Translator, charged with spiritual gifts and powers. It seems most unusual--there was absolutely no reticence--but that is who and what Joseph Smith professed to be, and as he clearly intended, what they saw and heard that day left a lasting and "extraordinary" impression on both men. That is what they came to see and to hear, after all, and that is what they were given. What Brother Joseph chose to share yet reverberates, as many others who have read their various accounts of the experience have likewise sensed something of what it was like to share a whole day with a Prophet. How it impressed this reader as a child!
Josiah Quincy, in the letter, uses many active verbs to describe what an energetic Joseph Smith did and said that day, mundane and otherwise, but it is a special few that describe his renowned prophetic gifts:
On greeting them:
He "blessed us."
Then, throughout the day:
"He preached for us,
prophesied for us,
interpreted hieroglyphics for us."
Latter-day Saints will fondly note where this "extraordinary conversation" ultimately led--to the Holy Temple.
Jed Woodworth has edited the letter to a perfection and sorted out how it correlates with the other, more famous, and more whimsical, accounts of Quincy and Adams, including Adams's diary. (Quincy's ten-page journalizing has never been archived.) Yet as we take up this priceless letter, we must also momentarily set these other records aside. We must take that rare fresh look at a much repeated conversation. What this letter does better than all other accounts, in their paint and detail, is to capture, with succinctness, the interview as a manifestation of spiritual charisma, something Joseph Smith himself described as that special moment when a Prophet speaks and acts as a Prophet, something Scriptures describe as a Prophet speaking by the power of the Holy Ghost.
These two men might as well have find ourselves suddenly alongside Nephi, as journeyed in the wilderness from Jerusalem, a man who "opened his mouth and it was filled" (Doctrine and Covenants 64), or now with seeric king Mosiah, when he interpreted engravings on a large stone by the power of God, a stone others carried into his presence. And whether Mosiah interpreted the writings one or many times for the benefit of wondering court visitors, each time the mysterious
characters had to succumb once again to the seeric vision.
All this is to throw together the "extraordinary" with the diurnal. Brother Joseph's clothing and home, said Quincy, were both somewhat "dirty"; the "conversation" came pure.
And note how message takes second place to the act itself--really, a demonstration in three acts. What mattered was the sign, the expression: what we might call the prophetic "speech-act." These guests wanted to see prophecy in action, not learn doctrine. The men wondered about Joseph as Minister of the Gospel: He preached by the power of the Holy Ghost. And note that he "preached for us," not "to us." They marveled at his claims to be a Prophet: he accordingly prophesied. They had wondered at his translation and publication of New Scripture--a unique, curious, pretention--to satisfy that wonderment, he interpreted hieroglyphs from a roll of papyrus.
And note it well, the Prophet did not show them a copy of the translated Book of Abraham printed in the Times and Seasons newspaper, or anything like that: "What I translated." No. He took up the papyrus and gave them a demonstration of how a prophetic translator "interpreted hieroglyphics" by divine gift: What I translate. And it makes no difference whether he had preached to this theme or translated that particular line before--the gift, with assertion, yes, but no fanfare, was both summoned and manifested in their immediate present and profane presence.
The pair were given to understand that they were witnessing the "act" of divine translation itself, firsthand, and in expression of authoritative charisma. Adams's diary records that Joseph Smith concluded the demonstration in these words: "I say it!"
As remarkable as it all sounds, such odd conjunction of the mundane and the highly charged appears from time-to-time in accounts others left of their own encounters with Joseph Smith, when he took up, in their very presence, the prophetic role. He might preach many times from a particular text or two found in Mark or Matthew; he might repeatedly prophesy of judgments on Missouri--or the like--but for each new hearer the experience was sure to be startling and unique: their chance to meet a Prophet.
Many, it would appear, were those who passed a spell in the Book of Mormon "translation room" back in Pennsylvania, in 1829 through 1830 and, as did Adams and Quincy, witnessed an act of prophetic translation. What they reportedly observed of translation, and what the Bostonian pair observed, do not essentially differ. The action partook of no mystic element. Without ceremony, a man dictated, or claimed to dictate, in English, characters found in "records of ancient date."
"These were days never to be forgotten," writes scribe Oliver Cowdery, who, "day after day," as he puts it, witnessed pretty much the full act. These were long days of listening to an ordinary voice dictate, but along with the seemingly
mundane, he attests that the entire work unfolded "by the inspiration of heaven," a reality certainly lost on the merely curious observer.
Day after day--or just today--let us walk and talk with Joseph Smith as he took on his prophetic mantle and spoke and prophesied and translated by what he called "the unspeakable power of the Holy Ghost." And remember: What is unspeakable is not all to be understood, or even at all to be understood. Yet we can attest that we have heard, in extraordinary conversation, God's voice speaking through a living Prophet, Joseph Smith to Thomas S. Monson, in our walk today.