Schryver - have we discussed this?

[_Drifting]

http://www.mormondialogue.org/topic/585 ... -schryver/

Wednesday, August 1, 2012
The Calculated Suppression of Mormon Apologetics:
The Case of William Schryver

A little over two years ago I had just completed the preparation of what would become my presentation at the 2010 Annual Conference of the Foundation for Apologetic Information and Research (FAIR).1 The presentation was a brief preliminary report of my examination and analysis of the Kirtland Egyptian Papers (KEP), a little known set of early Mormon documents related to the Book of Abraham and the papyrus scrolls that were purchased in Kirtland, Ohio in early July 1835, at the direction of the Prophet Joseph Smith. The analysis presented was the product of my initial comprehensive examination of many of the relevant source documents. Previous to this time, very few people were even aware of my entry into the nascent field of Book of Abraham studies. It is therefore in order, I believe, to provide a brief account of the salient events of my history in relation to these things.

In early April 2006, during the course of some unrelated research on a question of Mormon history, I stumbled upon the FAIR website for the first time, previous to which I was unaware of that organization, nor of the message board that they hosted. Having previously been a casual student of Book of Abraham-related issues, I was immediately drawn to discussions on the FAIR board that dealt with that topic. I became involved in debates with a gentleman by the name of Brent Metcalfe, an ex-Mormon of some notoriety, and, at that time, one of very few people in the world with access to the source materials, in the form of a set of photographs (and original set of negatives) he had obtained in the mid-1980s.2

Sometime in the summer of 2006, I received a private message from a board member going by the name "Al Ghazali." He identified himself as BYU Professor Brian Hauglid, and he wrote to commend me for my argumentation during an online debate with Mr. Metcalfe—a debate concerning certain questions about one of the Book of Abraham manuscripts. Professor Hauglid provided me with his email address, and there commenced a voluminous correspondence between us that was to continue uninterrupted until August 2010. Previous to this time, I had never heard of Brian Hauglid, nor had I previously had contact with anyone associated with BYU, FARMS, or the Neal A. Maxwell Institute for Religious Scholarship.

Professor Hauglid informed me that he was directing a recently inaugurated formal academic study of the Kirtland Egyptian Papers, and notwithstanding my status as a non-academic (I am a software engineer), he subsequently invited me to serve as an informal research assistant to him in this project. Pursuant to that end, he provided me with medium-resolution scan images of two of the Abraham manuscripts, which I immediately began to examine with great interest.

Over the course of the next few years I identified several significant elements of text-critical evidence in the two manuscripts Hauglid provided me. I was also brought into contact with BYU Professor of Egyptology John Gee, who was working in concert with Hauglid in this study of the KEP. One thing led to another; my apparent knack for text-criticism was manifest; and as the number of important findings I made increased from month to month, Professors Hauglid and Gee ultimately invited me to prepare the manuscript of a book-length analysis of a portion of the Kirtland Egyptian Papers that was to have become a volume in the Studies in the Book of Abraham series, published by the Maxwell Institute.3

Given my lack of experience in scholarly circles, I frequently sought out my only acquaintance in the world of academia: my good friend Dallin D. Oaks, Professor of Linguistics at BYU.4 I distinctly recall a conversation with Dallin as my involvement in these matters increased. He told me to be extremely cautious and to document thoroughly all the findings I made; to create a "paper trail" of these things such that it could never subsequently be disputed that it was I who had made the discoveries. My initial reaction to this counsel was to express disbelief that anyone at BYU would try to "steal" my research and call it his own. But Dallin was adamant that such things do happen—even at BYU—and that I would live to regret it if I did not take steps to prevent the misappropriation of my research. Therefore, from that moment forward, I heeded his counsel to carefully document the various findings consequent to my research. Little could I have anticipated how prescient that counsel would turn out to be.5

Furthermore, as my research into the KEP proceeded, I began to see that it would no longer be expedient for me to do so as an unofficial research assistant to Professor Hauglid. Therefore I prepared a detailed research proposal of my own, in which I described my findings to date and specifically requested to receive my own complete set of the digital scan images of the Joseph Smith Papyri and the Kirtland Egyptian Papers. I mailed this research proposal, dated November 18, 2009, to the Church Historian, Elder Marlin K. Jensen.

In late December 2009, I was notified by Glenn Rowe, Director of Special Projects for the Church History Library, that my research proposal and request to receive the images had been received favorably by Elder Jensen, but that it would require the authorization of his supervisors in the Quorum of the Twelve Apostles (at the time, Elder Dallin H. Oaks and Elder Russell M. Nelson), as well as the First Presidency.

In January 2010, Elder Jensen notified me via email that the First Presidency had approved my request. The first week of February 2010 I traveled to the Church History Library in Salt Lake City, and after affixing my signature to a detailed research contract, I was permitted to download to my laptop hard drive the image files of the Joseph Smith Papyri and the Kirtland Egyptian Papers.6

The research proposal I had submitted to Elder Jensen also contained a request for Professor John Gee and I to perform specific forensic measurements of the Joseph Smith Papyri, pursuant to calculating the original length of the scroll of Hor, one of the papyrus scrolls included in the collection obtained by the Church in 1835. Those measurements were performed the same day (February 5, 2010) that I received the digital image files of the JSP and the KEP.

Previous to obtaining the high-resolution images of the KEP, I had been conducting a comprehensive analysis of a typographic transcription of the portions of the KEP called the Egyptian Alphabet and Grammar and Alphabet of the Egyptian Language.7 This analysis resulted in the development of my primary thesis concerning the Kirtland Egyptian Papers: that they derive from a pre-existing text of Joseph Smith's original revealed translation of the Book of Abraham. This thesis became the basis of the presentation I prepared for the 2010 FAIR conference.

Strangely enough, no sooner had my name and the title of my presentation been posted on the FAIR website, than several members of the FAIR Board of Directors were bombarded with demands that I be removed from the conference agenda! These demands originated from people who participate (most of them anonymously) at the Mormon Discussions message board—an online forum dominated by critics and enemies of Mormonism. The premise of their demands was that I am (allegedly) vulgar, sexist, misogynistic, etc., and that I consistently engage in what they characterize as "vicious ad hominem attacks" towards the women with whom I have participated in online debates of issues related to Mormonism.8

Very few, at the time, appeared to note (or even recognize, it would seem) the irrelevance and irony inherent in the attempt to suppress my presentation on the premise of my being a purveyor of vicious personal attacks. Nevertheless, these transparently ad hominem allegations failed to achieve their objective, and I was permitted to present at the conference, notwithstanding the continuing threats which were made to "take these things to the media." My presentation was considered by many observers to have been the highlight of the 2010 conference, and it was widely reported in print and online media.9

Unfortunately, one of the consequences of my having "branched out on my own" in terms of my research into the Kirtland Egyptian Papers, and having obtained my own set of the high-resolution images of the source materials, was that my previously collegial relationship with Professor Hauglid steadily deteriorated from that point forward.

My FAIR presentation also ignited a veritable firestorm of anti-Schryver activity on the Mormon Discussions message board. At one point in November of 2010, I counted over one hundred threads there dedicated, in one fashion or another, to the objective of discrediting me personally. Many more have followed since then, and although I am still unaware of any substantive counter-arguments to the primary thesis of my presentation (that the Kirtland Egyptian Papers are dependent on a pre-existing text of the Book of Abraham), a pervasive même has evolved such that it is now the received wisdom, in anti-Mormon circles, that not only is William Schryver the single most offensive LDS apologist on the planet, but that the Schryver thesis of the Kirtland Egyptian Papers was comprehensively "destroyed" within days of its original presentation. Of course, no one can tell you precisely how the thesis was destroyed, but there is now a universal consensus among the participants at Mormon Discussions that "all qualified scholars" have rejected my thesis as a ridiculous apologetic imposture.

A little over a year ago, I had just completed the final revisions of an article entitled The Interminable Roll – Determining the Original Length of the Scroll of Hor. This article had been submitted to and approved for publication by the Church Historian, and I had been informed by Professor Paul Hoskisson, editor of the Journal of the Book of Mormon and Other Restoration Scripture, that it would appear as the "cover article" of the next issue (20:2, as I recall). In addition, Professor Hoskisson had been enthusiastically encouraging and soliciting from me a series of articles for subsequent issues of the JBMORS, treating upon my ongoing analysis of the Kirtland Egyptian Papers.

At some point in early 2011, I made mention of these forthcoming articles in an online message board post. Not long after this announcement, the same group of people who had attempted to suppress my FAIR conference presentation the previous year resurrected their scheme, and posted on their message board a seemingly well-researched exposé entitled Mormon Apologetics and Misogyny: The Case of William Schryver.9

In addition, this same group of militant anti-Mormon activists11 began to secretly plot to have my forthcoming articles removed from the publication agenda of the JBMORS. They were aided by two or more individuals with close association to the Maxwell Institute, as well as an influential member of the FAIR Board of Directors, who, on this second attempt, was apparently persuaded that the allegations against me had merit: to whit, that I am a notorious misogynistic thumper who has made vicious ad hominem attacks upon women a staple of his online literary oeuvre. They framed their presentation as a sincere concern for the welfare of the women involved in "Mormon Studies," should they have the misfortune of being ambushed by me on the field of rhetorical combat.

Prior to May 2010, I had no idea that this group of people had been in contact with Dr. Bradford or anyone else at BYU. Indeed, I was entirely convinced that no one associated with the Maxwell Institute was interested in, let alone persuaded by, these outrageous ad hominem attacks. My research and writing had continued unabated. I had met with Professor Hoskisson on multiple occasions to discuss the future publication agenda for the series of articles I was preparing, and therefore, when he requested another meeting for May 16, 2010, I assumed its purpose was to further discuss these matters. I drove from Cedar City to Provo that morning for a lunch meeting with him. I arrived at the Maxwell Institute offices about noon, and was invited to join him in his office. There he succinctly informed me that Dr. Bradford had ordered that my scroll-length article be removed from the forthcoming issue of the JBMORS. He also informed me that Dr. Bradford had taken steps to prevent my being published by any journal associated with BYU, and that I was no longer welcome in the offices of the Maxwell Institute.

Needless to say, I was stunned. I inquired as to the reasons for this sudden decision, and was told that it was prompted by the allegations made against me by the anti-Mormons at the Mormon Discussions message board. I requested that I be permitted to defend myself against these allegations. My request was denied. I categorically denied the veracity of the allegations. Dr. Hoskisson replied, and I quote: "It doesn't matter if they're true or not. If we publish you, they will take these things to the media and bring disrepute upon the Maxwell Institute, BYU, and the Church." I expressed shock that the Maxwell Institute would permit itself to be intimidated and manipulated by a group of mostly anonymous anti-Mormons associated with an obscure internet message board. Hoskisson expressed sympathy for my cause, but indicated he could do nothing. He then showed me the door, and that was that.

I drove home to Cedar City from Provo in stunned silence. Upon my return, I contacted a close friend who works in the Maxwell Institute offices, and inquired as to his knowledge of what had happened. He informed me that certain individuals at the Mormon Discussions message board had persuaded Professor Hauglid to deliver their allegations to Dr. Bradford, and to vouch for their truthfulness.

This had all taken place while Professor Daniel Peterson, editor of the Mormon Studies Review, was traveling in Europe. Dr. Peterson was one of the few people at the Maxwell Institute who was aware of the nature of the MormonDiscussions.com message board, as well as my posting history on that forum. He and I were among the mere handful of faithful Latter-day Saints who had ventured to that site over the years to defend the Church against the attacks made upon it by the anti-Mormons that dominate the discourse there. I made contact with him while he was on a cruise ship outside of Naples, Italy. He replied with outrage over what had happened, and assured me that, as soon as he returned, he would attempt to set matters straight. However, in the meantime, someone associated with the Maxwell Institute intentionally leaked the information concerning my discommendation to the people at Mormon Discussions. This information was promptly made public as a triumphant preface to the message board thread that contained the allegations against me.

There immediately ensued (as those familiar with the place can well imagine) a veritable orgy of jubilant celebration at Mormon Discussions. They had set out to silence an important new voice in Mormon apologetics, and they had succeeded far beyond their wildest expectations.

Of course, this "leak" from the Maxwell Institute was orchestrated with the simple purpose of setting the decision in stone before Dan Peterson could return and attempt to reverse it. (Only much later would I come to understand that I was merely a pawn in a much larger political struggle occurring within the Maxwell Institute.)

At any rate, I authored a description of the affair, from my perspective, and sent it via email to Dan Peterson, Glenn Rowe, and Elder Marlin K. Jensen, the Church Historian (who had already been making public mention of the findings associated with my scroll-length article). In this email, dated May 18, 2011, I made the following predictions:

The mob will not be placated, but rather emboldened. Having brought down one of their primary targets, they will turn their full attention to others. And they will be certain to employ the same methods on subsequent targets that they have on me (successfully) and on you (unsuccessfully, to date). Their power to intimidate through threat—whether credible or not—will be greatly augmented. Their prestige among fellow critics will be greatly enhanced. Their ability to attract new converts will be greatly strengthened.

As you well know, the prime directive at MormonDiscussions.com is to destroy the effectiveness of LDS apologetics in general. They want to replace what they perceive as the current direction of LDS apologetics with one that will work to effect things such as the abandonment of the Book of Abraham; the formal acknowledgement of what they are convinced is the ahistoricity of the Book of Mormon; the formal renunciation of things they find objectionable in church history; etc. As a result of the Maxwell Institute having submitted to their intimidation in this instance, they will perceive weakness (and rightly so), and they will attack it relentlessly and with much more confidence of success.

Now, a little more than one year later, my predictions have proven accurate in virtually every respect. Furthermore, it has become apparent that it is not only the anti-Mormon critics of the Church who seek to suppress Mormon apologetics, but also a substantial number of the LDS intelligentsia who oppose apologetics per se, and who instead advocate a purely secular approach to Mormon studies—an approach that will necessarily entail the rejection of traditional faithful defenses of the restored gospel.12

[_SteelHead]

ooh ooh let's rehash Willy's delusions of adequacy.

[_sock puppet]

http://www.mormondialogue.org/topic/585 ... -schryver/

Wednesday, August 1, 2012
The Calculated Suppression of Mormon Apologetics:
The Case of William Schryver

* * *

as my research into the KEP proceeded, I began to see that it would no longer be expedient for me to do so as an unofficial research assistant to Professor Hauglid. Therefore I prepared a detailed research proposal of my own, in which I described my findings to date and specifically requested to receive my own complete set of the digital scan images of the Joseph Smith Papyri and the Kirtland Egyptian Papers. I mailed this research proposal, dated November 18, 2009, to the Church Historian, Elder Marlin K. Jensen.

In late December 2009, I was notified by Glenn Rowe, Director of Special Projects for the Church History Library, that my research proposal and request to receive the images had been received favorably by Elder Jensen, but that it would require the authorization of his supervisors in the Quorum of the Twelve Apostles (at the time, Elder Dallin H. Oaks and Elder Russell M. Nelson), as well as the First Presidency.

In January 2010, Elder Jensen notified me via email that the First Presidency had approved my request. The first week of February 2010 I traveled to the Church History Library in Salt Lake City, and after affixing my signature to a detailed research contract, I was permitted to download to my laptop hard drive the image files of the Joseph Smith Papyri and the Kirtland Egyptian Papers.6

The research proposal I had submitted to Elder Jensen also contained a request for Professor John Gee and I to perform specific forensic measurements of the Joseph Smith Papyri, pursuant to calculating the original length of the scroll of Hor, one of the papyrus scrolls included in the collection obtained by the Church in 1835. Those measurements were performed the same day (February 5, 2010) that I received the digital image files of the JSP and the KEP.

Previous to obtaining the high-resolution images of the KEP, I had been conducting a comprehensive analysis of a typographic transcription of the portions of the KEP called the Egyptian Alphabet and Grammar and Alphabet of the Egyptian Language.7 This analysis resulted in the development of my primary thesis concerning the Kirtland Egyptian Papers: that they derive from a pre-existing text of Joseph Smith's original revealed translation of the Book of Abraham. This thesis became the basis of the presentation I prepared for the 2010 FAIR conference.

* * *

Is the FP/12 so desperate for an apologetic for the Book of Abraham given the tie-in that the KEP makes to it and the papyri fragments found in the 1960--the characters on which do not linguistically translate in the way the KEP purports--that the FP/12 would give access to the extremely limited high-res images of the KEP and allow measurements of the papyri itself by this unknown, non-academic?

Is the FP/12 grasping at apologetic straws to save the sinking Book of Abraham so desperately that people with analytical skills like DHO and Russell M. Nelson would allow such access on the mere explanation of an obviously half-baked theory as Will's reverse cipher theory?

[_Elphaba]

I remember that thread well. Schryver was asked for a few examples of him being falsely accused of misogynist behavior here at the "trailer park," and his examples only proved that the things he had said were vile. It was especially delicious to watch Schryver's shock as some of MAD's reputable regulars agreed that he had, in fact, behaved inappropriately. In classic Schryver style, he responded with overwrought petulance, giving everyone a front-row seat to how disgraceful he can behave, something I got the impression many there thought was made up by the trailer park's anti-Mormons. He was particularly aggressive with Calmoriah, who deftly refused to let him off the hook as it became obvious the man is pathologically obtuse when it comes to recognizing how disgusting he can be. Of course, he had his defenders who were just as obtuse, but enough saw his behavior for what it was, and were so insistent that he was guilty, that I admit, flawed being that I am, I enjoyed it immensely.

[_Ceeboo]

Of course, he had his defenders who were just as obtuse, but enough saw his behavior for what it was, and were so insistent that he was guilty, that I admit, flawed being that I am, I enjoyed it immensely.

Good to hear from you, Elphaba.

Hope all is well!

Peace,
Ceeboo

[_cinepro]

Wow, I was on vacation in August and totally missed that thread.

The blog post is a very interesting writing style. I don't know if it's intentional, but it really sounds like a reach for a "Joseph Smith History" style. I kept expecting the phrase "During this time of great excitement..." to pop up.

[_sethpayne]

Wow, I was on vacation in August and totally missed that thread.

The blog post is a very interesting writing style. I don't know if it's intentional, but it really sounds like a reach for a "Joseph Smith History" style. I kept expecting the phrase "During this time of great excitement..." to pop up.

HA!

[_MsJack]

If you missed it, my response can be found here:

http://www.clobberblog.com/?p=4611

[_3sheets2thewind]

The "Songs of Schyvermon" showed mddb, what kind of person William is and proved why individual Mormons are largely afraid to speak up.

Calmoriah spoke up and she was immediately and repeatedly labeled an apostate by William the dbag.

Others who agreed with her were banned.

Williams actions show the brown shirt Uber Alles mentality of some who claim to defend the church.

[_sock puppet]

Wow, I was on vacation in August and totally missed that thread.

The blog post is a very interesting writing style. I don't know if it's intentional, but it really sounds like a reach for a "Joseph Smith History" style. I kept expecting the phrase "During this time of great excitement..." to pop up.

Indeed. I thought the same thing.

8 During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was bright and who was wrong.

* * *

11 While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

* * *

15 After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction.

* * *
21 Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.

22 I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects—all united to persecute me.

23 It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself.

24 However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise.

25 So it was with me. I had actually seen a light, and in the midst of that light I saw two Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it; at least I knew that by so doing I would offend God, and come under condemnation.

* * *

59 At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected.

60 I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this day, being the second day of May, one thousand eight hundred and thirty-eight.

61 The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father’s family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the State of Pennsylvania. While preparing to start—being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise—in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the State of New York, and a farmer of respectability.

62 By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife’s father, in the month of December, and the February following.

63 Sometime in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows:

64 “I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him.

65 “He then said to me, ‘Let me see that certificate.’ I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, ‘I cannot read a sealed book.’ I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.”

* * *

73 Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation.

74 Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood.

75 We had been threatened with being mobbed, from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife’s father’s family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings, as far as in them lay.

Schryver has lifted JSJr's style, laden with professions of untrained naïvété slaying the learned, the arraying of evil forces and conspiracies against his bringing forth the divine work, and persevering despite all these forces working against him.