What is the best English translation of Montaigne's Essays

With the sanction of David Whitmer, and by his authority, I now state that he does not say that Joseph Smith ever translated in his presence by aid of Urim and Thummim; but by means of one dark colored, opaque stone, called a "Seer Stone," which was placed in the crown of a hat, into which Joseph put his face, so as to exclude the external light. Then, a spiritual light would shine forth, and parchment would appear before Joseph, upon which was a line of characters from the plates, and under it, the translation in English; at least, so Joseph said.

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So I think we should just stop that immediately. I am not sure we need a lot of pictures of Joseph looking into his hat, but we certainly should tell our children that is how it worked. It's weird. It's a weird picture. It implies it's like darkening a room when we show slides. It implies that there is an image appearing in that stone and the light would make it more difficult to see that image. So, that implies a translation that's a reading and so gives a little clue about the whole translation process.

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About 1870 Harris made a signed affidavit for William E. McLellin. It no longer exists, but according to McLellin it confirmed his long-held assumption that "J.S. read off the 116 pages by means of the Interpreters found with the plates, and thereafter used a small stone." This would seem to imply that the spectacles were also used during Harris's tenure as scribe and that Smith alternated between methods. However, one should not assume the alternation was between putting the spectacles or seer stone in the hat, but rather more likely between the hat and the curtain. Thus Palmyra newspaperman Abner Cole reported in 1831: "Harris declares, that when he acted as amanuenses, and wrote the translation, as Smith dictated, such was his fear of the Divine displeasure, that a screen (sheet) was suspended between the prophet and himself."

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He [Harris] also stated that the Prophet translated a portion of the Book of Mormon, with the seer stone in his possession. The stone was placed in a hat that was used for that purpose, and with the aid of this seer stone the Prophet would read sentence by sentence as Martin wrote, and if he made any mistake the sentence would remain before the Prophet until corrected, when another sentence would appear.

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Cowdery's testimony was false, but who was there in 1830 to contradict him? However, the verdict of history has impeached his testimony. All the other eyewitnesses to the translation process—Martin Harris, Emma Smith, David Whitmer, and others—testify that the spectacles were not used while Cowdery served as scribe.

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E. To maintain the claim that only the spectacles were used, he awkwardly had the Urim and Thummim taken from him in July 1828 after the loss of the 116 pages, but returned long enough to get a revelation (D&C 3), after which the instrument is again taken but given back after "a few days"along with the plates to resume translating. In reality, there was no need to have the spectacles returned briefly (by an angel who could have delivered the message himself) since he could have and probably did receive the revelation through his seer stone, which he did not want to mention.

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Ibid., 391 (EMD 2:324). See also Edward Stevenson to the Editor, 30 Nov.1881, Deseret Evening News 15 (13 Dec. 1881) (EMD 2:320-21). In describing Smith's method of translating during Harris's time as scribe, Isaac Hale said: "The manner in which he pretended to read and interpret, was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!"("Mormonism," Susquehanna Register, and Northern Pennsylvanian 9 (1 May 1834): 1; EMD 4:287).