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ENCYCLOPEDIA ON MORMONISM FACSIMILIES
HOW EGYPTIAN SCHOLARS VIEW ABRAHAM
GOD CLOSED THE CANON ON THE FINAL BOOK OF THE BIBLE
Many believe there is an early connection between the “secrets” or “mysteries” that Smith translated from these papyri and the Masonic Hall. His entry for May 6, 1838 said, “I also gave some instructions in the mysteries of the kingdom of God; such as the history of the planets, Abraham's writings upon the planetary systems, etc.”
Joseph Smith was the editor of the Church newspaper, Times and Seasons, when the first two installments of the book of Abraham were printed. Smith said on March 1, 1842 when the first installment was printed: "This paper commences my editorial career, I alone stand responsible for it, and shall do all papers having my signature hence forward. "Joseph Smith."
What we currently have as the book of Abraham was printed in three installments. Abraham 1:1-2:18 was published in the 1 March 1842 edition of the Times and Seasons, Abraham 2:19-5:21 was published in the 16 March 1842 edition, and Facsimile 3 was published in the 16 May 1842 edition.”
Many believe the reason the Church wanted to continue claiming the original papyri were “mysteriously lost” was probably because they had already examined them and realized no genuine Egyptologist would confirm the reality of Smith's translations. Whipple’s discovery was placed on the shelf from 1962 until 1967. Whenever anyone criticized the Book of Abraham in the past, the church repeated its official statements “no one can verify the translations because the current manuscripts are of too poor quality. We will just all have to wait until the originals are restored.” Actually modern Egyptologists say they can read all three existing facsimiles as printed in the Pearl of Great Price since 1851 just fine. The Church’s fears over the “discovery” of these papyri were justified. After the 1967 public release of the papyri, LDS scholars admitted they had a problem. Some scholars left the church. Some to this day are in denial about the importance of these documents to the credibility of the church. Many members of the church are also in denial today.
One example is H. Donl Peterson who wrote a 1987 commentary on the Pearl of Great Price says this about these documents. “The facsimiles of the book of Abraham, a trio of illustrations that complement the text of the book, have always been a curiosity, a conversation piece. They are incidental to the main business and real message of the book, which can be completely comprehended from the text. With the exception of a casual reference to the facsimiles, most teachers of the Pearl of Great Price successfully ignore them and focus nearly all of their attention on the text. It is hoped, however, that the information in this chapter will enable teachers and students alike to more fully appreciate the facsimiles and thereby deepen their faith. The inspiration that guided Joseph Smith in the restoration and interpretation of the facsimiles was directed at illuminating and illustrating the text of the book of Abraham. Individual figures in the pictorial composition are authentic Egyptian ideograms that faithfully complement the text of Abraham and appropriately relate to each other. For the unlearned Joseph Smith to supply such accurate signs in meaningful relationships demanded that he must have had help from the world's most advanced Egyptologist or the God of heaven. Joseph was on speaking terms with the latter but not with the former.”
“Appropriately compatible with the text of Abraham 1:15, figure 2 is a determinative ideogram for the act of supplication or offering a prayer. Since generic determinatives cannot of themselves express specific meaning-in this case, praise, adore, supplicate, or greet are possible meanings-the specific meaning must be derived from the context of the vignette and the text it illustrates.”
“Figure 3, the priest of Elkenah, god of Canaan, does not represent Anubus, (the Greek equivalent for the Egyptian Anpu). Anubus was the embalmer of the dead Osiris; however, the person on this table is not dead but alive and pleading for life as his arm and leg positions indicate. The priest stands in back of Abraham, who is lying on the altar. If the lower body of the priest were not visible behind the altar, we could not see clearly his animal skin robe and apron, symbols of his priestly office. These symbols in turn help to explain his function in this scene.”
“Critics of Joseph Smith's interpretation of Facsimile I have for the most part been unwilling to consider figure 4 as anything but an embalming table. Lion couches and embalming tables of this design have been recovered and were authentic funerary furniture and palace furniture. It is also true that stone altars of this design have been recovered at Memphis (see research of Mustafer El Amir) and at Thebes.3 The Prophet correctly identified this figure as "an altar for sacrifice."
“The four canopic jars represented by figures 5 through 8 were accurately identified by Joseph Smith as gods, collectively known as the four Sons of Horus. The individual identification of these four gods with the four lands adjacent to Egypt and the four cardinal points that supported the four pillars of heaven is quite remarkable. The four Sons of Horus were considered guardians of the four pillars of heaven based in the "four Pure Lands."4 On the east is Egypt, represented by Elkenah, land of the god of Canaan, a hawk; on the west, Libnah, or Libya the white land, home of the jackal; on the north, Makmackrah (ancient Anatolia or Turkey, land of the ancient Hittites); and on the south, Korash, or Cush. 5"
“Sebek the crocodile is figure 9, and the Prophet described him as "the idolatrous god of Pharaoh." Did this crocodile god have a special relationship with Pharaoh that would justify Joseph Smith's description? The answer is yes. Sebek was the champion of Osiris and the one who overpowered his enemies. When the young king Horus was in the process of claiming his seat on the throne, Sebek carried him on his back and devoured all that stood in his way. Pharaoh would not be Pharaoh without Sebek.”
“The lotus plant on an offering table with vials of perfume or ointment constitutes figure 10. It was appropriately identified as a sign of "Abraham in Egypt"—more specifically, as Abraham in the part of Egypt that produced the Joseph Smith Egyptian collection: Thebes. The papyrus plant is the symbol of Lower Egypt, and the lotus is a symbol of Upper Egypt, including Thebes.”
“Figure 11 is a mastaba-like facade "designed to represent the pillars of heaven," according to the explanation in the book of Abraham. Because pillars of heaven must hold up heaven, they are represented under figure 12, the heavens.”
“The heavens were seas above and beneath the earth. Sebek swam in both seas, and the sun god sailed through them in his solar bark.”
H. Donl Peterson says, “Joseph Smith's explanations of figures 1 through 12 are within the range of probable Egyptian meaning for each specific sign. In restoration of damaged signs and interpretation of all twelve signs, the Prophet' s accuracy demands respect and serious consideration of his claims to divine guidance.”
1987 COMMENTARY NOTES ON FACSIMILE 2
Although the Book of the Dead requires the formula to be written on a piece of new papyrus, the surviving examples were made like a brass bowl or kepa hat that fit on the back of the head or of linen stiffened with plaster. Since white ants love to feast upon the grain that was used to make the plaster, many of these documents have damaged and missing portions.
The Joseph Smith hypocephalus is no exception. Damaged parts were restored by Joseph Smith or under his direction. Some of the restored portions were interpreted by the Prophet, ad some were not. When he was inspired to know the meaning of figures in various hemispheres of the hypocephalus, he gave an interpretation.
Such interpretations are profound evidence that he received divine guidance and information from the Lord of heaven. Those figures or signs that he did not interpret were sometimes inappropriate to script or sequence or were placed upside down in the text. The Prophet's successes demanded divine assistance because he had no natural ability in this subject. When he was inspired, his interpretations are profound; when he was not inspired, his arrangements show glaring mistakes. Joseph was not an Egyptologist, but he was a prophet.”
“Figure 2 "stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation near to the celestial or the place where God resides; holding the key of power also, pertaining to other planets." (Explanation, Facsimile 2.) 9 The Egyptian perception of figure 2 is Amen-Ra. Amen, the great ancient god of Thebes, is combined with Ra, the sun-god of Heliopolis. He is Amen the hidden one and Ra the manifest one (the Father and the Son). In his hand and on his shoulders are symbols of Anubus for he is Almighty. Even death, symbolized by Anubus, is subject to him. The inscription on the left says "the name of god." But his name itself is never given, for it is a key to power over the universe. He is indeed an awesome governor, holding keys to power over death and the universe.
“Figure 3 "is made to represent God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood." (Explanation, Facsimile 2.) This composition represents the bark (ship) of the great god, the bark of Ra, or "the Bark of Osiris defunct," as it was called by de Horrock. 10 He is the great God, the real God, however perceived. Over his head is the sun-disk symbol of eternal light, and in his hand is the W's scepter featuring the Wd't Eye. The W's scepter is a sign of dominion and power all by itself, but when combined with the Wd't Eye it becomes a key to completeness, resurrection, and eternal life. The secret of the eye is the key to life because each part of the eye represents a fraction of the whole. 11
“A point of great interest is the inscription to the left of the "bark of the great god." It is not found with the boat on any other hypocephalus. The marvelous thing about this inscription is its appropriate position and compatible message. It reads, "the sacred boat" and implies, "of the great god."12 This brief but significant inscription was restored to the hypocephalus by Joseph Smith. He claimed divine assistance, and, as previously stated, his access to God was more ready than his access to Egyptologists.
“Figure 4 represents "Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand." (Explanation, Facsimile 2.) The Sokar boat was indeed the ship of a thousand. It symbolized the cycles of the heavens and the universe. The mummified hawk with wings expanded is the ancient Memphite representation of the expanse of heaven. 13 This falcon spanned the expanse of heaven to push back the darkness and fill the expanse with light.14 Joseph's explanation is again on target.
“Figure 5 is "said by the Egyptians to be the Sun." The feminine figure holding a lotus scepter is obviously a goddess. Her proximity to the cow identifies her most benevolent aspects. She is the great Mother Hathor; she is the sky, the house of the stars, and the house of Horus (the literal meaning of her name, Hat = house, Hor = Horus the hawk). As goddess of the Tuat, all things passed through her to be renewed. Even the sun is in her, of her, and by her. It comes as no shock then that in her humanoid female form she is the sun. One large right eye fills her head. The right eye of the sun god is the sun. The figure is either Hathor as the sun goddess or the sun goddess just reborn of Hathor. Figure 5 is the sun.15
“Figure 6 "represent[s] this earth in its four quarters." (See Facsimile 1, figures 5-8.) They are the guardians of the four pillars of heaven, which embraced the four pure lands.16
“Figure 7 represents "God sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove." (Explanation, Facsimile 2.) This scene is another example of acquisition by impersonation. The person on the throne is the deceased Osiris Sheshank, who in his hopes to acquire immortality and godhood is imitating and becoming one with the gods Horus and Min. He is seated on a throne, for he is to rule in heaven. He raises his arm to the square under a compass sign because he is also a priest. A dove, symbol of the Holy Spirit, feeds him the Wd't Eye, which symbolizes all good gifts, the food of the gods, and completeness (perfection). The same eye is encountered in discussion of figure 3. 17
“As Min, his eternal virility is insured: he will have eternal increase. As indicated above, the Wd't Eye contained the mystery of perfection. Each part was a fraction of the whole that could be verbalized, except for the last fraction. The sixth and last fraction, 1/64, was the secret key word that could be verbalized by those already acquainted with the mystery spoken only in the secret place. 18
“Figure 8 "contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God." (Explanation, Facsimile 20.) That such a statement is made for this line is unlikely to have been a coincidence because the line contains the personal name of the deceased, which was to be remembered and preserved. Without this name, Osiris Sheshank, the deceased would cease to exist, as his name contains his essence.19 Also the name was a key word that would allow him to enter the company of God.20"
“A general description of this scene is that it is the triumphant entry of the deceased owner of the papyrus into the presence of the gods. Similar scenes are portrayed on the Papyrus Hu Nefer and on the Papyrus Ker Asher (B.M. 9995).”
“There cannot be the slightest doubt that the original vignette portrayed the figures of Hathor/Isis, a composite goddess combining the features of Hathor and Isis, Osiris, the goddess Maat, the deceased Osiris Hor, and Anubus (from left to right). It is also obvious that Facsimile 3 portrays a modification of that scene compatible with the life and times of Abraham. To understand other appropriately Egyptian interpretations of this scene, the concept of acquisition by impersonation must come into play. In his book on Egyptian funerary practices, Spencer explained that "the practice of acquiring the characteristics and attributes of the gods by impersonating them" was exploited by private individuals: it was not the exclusive right of royalty.6 When the vignette is severed from the original text as it is in its facsimile variation, it can and does take on other possible meanings.”
“Figure 2 is a representation of Pharaoh dressed in ceremonial robes. The ancient Heb Sed festival alluded to here was a ceremonial drama intended to renew the king's vital power and divinity. In the course of the drama the king was dressed in the robes of Hathor/Isis. She is the house of Horus, indeed, she is Horus, who came forth from her and obtained his divinity from her. The king must renew his divinity by becoming one with her again. He acquires her attributes by impersonation. In this context the female figure is indeed Pharaoh, king of Egypt, impersonating Hathor/Isis.”
“While the king was engaged in the personification of Hathor/Isis, someone else had to impersonate the king, as represented by figure 1. Joseph Smith named this impersonator as Abraham, who then joined a long list of prominent persons who did the same thing. They played the role of rp't, meaning a substitute for the king. Among these illustrious persons were Joseph ben Jacob of Genesis 41, and Amenophis, son of Hapu, who played rp't during a Heb Sed festival.7 The Pharaoh was both king and priest, and his two-plumed Atef crown was a symbol of power, priesthood, light, and holiness. 8 In his hands, as the Prophet Joseph's explanation indicates, are scepters of justice and judgment. He is the god of justice and mercy. He carries the shepherd's crook, for he is the good shepherd that lays down his life for his sheep. (See John 10:14-15.) His commitment to justice is such that he also carries the whip to mete out punishment and prod his sheep to do good.”
“Figure 3 is another offering table upon which is the lotus symbol of Upper Egypt (see figure 10 of Facsimile 1). The Prophet's explanation of figure 3 correctly states that this sign "signifies Abraham in Egypt."
“Figure 4 is another male impersonating a female. He is identified as the "Prince of Pharaoh, King of Egypt," and the heir to the throne. When the time came for the prince to become king, one of his major responsibilities was to maintain Maat, that is, truth (moral and physical law) as it existed in the beginning. Maat personified eternal verities, that which always was and ever will be. She was the straight way. When endowed with her symbols and dress, the prince became a partaker of her essential nature—another case of acquisition by impersonation.”
“Figure 5 is "Shulem, one of the king's principal waiters." In the original vignette he was Osiris Hor, the deceased owner of the papyrus. In the ceremonial drama Heb Sed, he represented another level of the renewed king's constituents and is also an official witness of his renewal.”
“Figure 6 is "Olimlah [not Anubus], a slave belonging to the prince" and representing the lowest human level of the king's constituents. Egypt and everything in it belonged to the king, who was perceived as the living god of Egypt. Although the original meaning of the vignette in the context of the funerary document had no real value for Joseph Smith or for the Saints or for God's purpose in the Restoration, this very scene, when separated from the text, became a springboard to revelation about the life and divine mission of Abraham.”
Nibley’s argument seems aimed at preserving Joseph Smith’s reputation as a prophet over all rather than trying to defend the problems associated with the Book of Abraham. He says, “In short, it is the Book of Abraham that is on trial, not Joseph Smith as an Egyptologist, nor the claims and counterclaims to scholarly recognition by squabbling publicity-seekers, nor the provenance and nature of Egyptian papyri, nor the competence of this or that person to read them.” Nibley waited over ten years from the release of the papyri to this 1981 commentary on Abraham. He remembers those headlines that followed. “The resounding charge in the headlines was that "the Book of Abraham is a pure falsification." Joseph Smith is no longer with us; his reputation must rest on the bona fides of the book, not the other way around. By his own insistence, he was merely an implement in bringing forth the record, not its creator.”
Nibley’s argument seems to be saying, since we have already canonized the book itself we should rest assured it must be true so why be concerned with its source. “What difference does that make once we have them in our hands and know that they are genuine? The Kirtland papers contain clues to what was going on in Kirtland, but tell us absolutely nothing about Abraham.”
Speaking of Facsimile 2, Nibley writes that in the Pseudepigraphical Apocalypse of Abraham there is a similar round shaped pictural passage that he said represented the cosmos and a vision of a theophany. Nibley also sees connections with the works of Homer. “So the Book of Abraham is right at home in the world of the Apocalypse and Testament of Abraham. And those texts in turn are full of Egyptian matter, which is so generally accepted that no long demonstration is necessary.” Nibley admits this connection would not be shared by non-Mormon scholars, “The Classical student may well be disturbed at the far-fetched comparison of Homer's Hephaestus, the crippled, semicomic figure at the forge, with the Creator of the universe; it is not acceptable by Western standards.”
MODERN PEOPLE CAN LEARN FROM THE BOOK OF THE DEAD
It is nowhere more completely at home than in the Book of the Dead (e.g., Ch. XVII); but perhaps the most remarkable version, and the closest to the Book of Abraham with respect both to the Council in Heaven and the Creation story that follows, is that of the so-called Shabako Stone, which many scholars have held to be the oldest religious text in the world.
In it we are told how "there was a great assembly of the gods, and a controversy between Horus and Seth. The Great God forbade them to quarrel and the difference was settled," but only for a time. (297: Col. 7-9.) After a while "Geb was troubled in his heart ... and so he gave his whole heritage to Horus, the son of his son, his Firstborn." (10c-12c.)
Of this passage Sethe observed that it "vividly recalls the Biblical Creation story" (297:68), but even more vividly, we may add, that in the Book of Abraham.”
“Three facsimiles are published with the text of the book of Abraham in the Pearl of Great Price. All are similar to Egyptian illustrations known from other sources.
“Only for Facsimile 1 is the original document known to be extant. Comparisons of the papyrus fragments as well as the hieroglyphic text accompanying this drawing demonstrate that it formed a part of an Egyptian religious text known as the Book of Breathings. Based on paleographic and historical evidence, this text can be reliably dated to about the first century A.D. Since reference is made to this illustration in the book of Abraham (Abr. 1:12), many have concluded that the Book of Breathings must be the text that the Prophet Joseph Smith used in his translation. Because the Book of Breathings is clearly not the book of Abraham, critics claim this is conclusive evidence that Joseph Smith was unable to translate the ancient documents.
“In the historical documents currently possessed by the Church, Joseph Smith never described fully the actual process he used in translating ancient documents. In reference to the Book of Mormon, he said that it was "not expedient" for him to relate all the particulars of its coming forth (HC 1:220; see Book of Mormon: Translation by Joseph Smith). He did, in several instances, refer to the book of Abraham as a translation (HC 4:543, 548); and when the installments of the book of Abraham were published in the Millennial Star, it was described as being "translated by Joseph Smith" (July 1842, p. 34). Both Wilford Woodruff (in his journal) and Parley P. Pratt (in the July 1842 Millennial Star) maintained that the translation was done by means of the Urim and Thummim, although Joseph Smith himself does not mention using this instrument anywhere in the translation.
“One must consider, however, what Joseph Smith meant by translation. Section 7 of the Doctrine and Covenants offers one standard measure. Here, the Prophet, using the Urim and Thummim, translated a "record made on parchment by John the Revelator." Although it is not known whether Joseph Smith actually had this document, he provided a translation of it. Since it is not known just how Joseph Smith translated, it is reasonable to postulate that, when studying the Egyptian papyri purchased from Michael Chandler, Joseph Smith sought revelation from the Lord concerning them and received in that process the book of Abraham. He might then have searched through the papyri in his possession to find illustrations similar to those he had learned by revelation. This forms one possible explanation of how drawings done about the first century A.D. were used to illustrate the book of Abraham.
“Joseph Smith explained that Facsimile 3 represents Abraham sitting on the pharaoh's throne teaching principles of astronomy to the Egyptian court. Critics have pointed out that the second figure, which Joseph Smith says is the king, is the goddess Hathor (or Isis). There are, however, examples in other papyri, not in the possession of Joseph Smith, in which the pharaoh is portrayed as Hathor. In fact, the whole scene is typical of Egyptian ritual drama in which costumed actors played the parts of various gods and goddesses.
“In summary, Facsimile 1 formed the beginning, and Facsimile 3 the end of a document known as the Book of Breathings, an Egyptian religious text dated paleographically to the time of Jesus. Facsimile 2, the hypocephalus, is also a late Egyptian religious text. The association of these facsimiles with the book of Abraham might be explained as Joseph Smith's attempt to find illustrations from the papyri he owned that most closely matched what he had received in revelation when translating the Book of Abraham. Moreover, the Prophet's explanations of each of the facsimiles accord with present understanding of Egyptian religious practices.”
Bibliography
The jackal-headed god Anubis is shown embalming the body of Osiris on the traditional lion-headed embalming couch so that he might come back to life. Osiris holds one hand above his head, palm down, in a sign of grief, while his soul, or ba, is shown as a human-headed bird about to enter his body. Isis, meanwhile, has taken up the form of a falcon and hovers over the groin of Osiris who holds his phallus [hence this is known as an ithyphallic drawing] in anticipation of the procreative act which will make Isis pregnant with their son Horus. [Horus will one day defeat Set in battle, thus avenging his father.]
The four sons of Horus, grandsons of Osiris and Isis, are shown as the heads of the four canopic jars below the lion-couch – their names are Amset, Hapi, Duamutef, and Qebehsenuef. [Canopic jars were used to hold the soft viscera of a body being mummified.]
Before the lion-couch is a libation platform bearing wines, oils, and a stylized papyrus plant. In the foreground is a pool of water, bordered at the front with stones, in which swims the crocodile god Sobek.
In Egyptian funerary literature, the deceased person actually “becomes” Osiris, and would thus be referred to as “the Osiris Hor” [Hor being the actual person buried], much as we refer to a deceased person as the late John Doe.”
Facsimile as Printed in Book of Abraham Egyptian Book of the Dead Above
No Non-Mormon Egyptian Scholar
Line 1 — [. . . .] this great pool of Khonsu
When Egyptologists examine the original facsimile 1 they recognize that Smith removed Anubis’ head [jackle god of the underworld] from the scroll and replaced it with the head of “the idolatrous priest of Elkenah attempting to offer Abraham as a sacrifice.” Parker says the remainder of this section of the scroll has a series of incantations to Egyptian gods.
Smith’s Doctrinal Changes Initiated Because of the Book of Abraham
“Doctrinal contributions of the book include a fuller explanation of Abraham's covenant and its relationship to the gospel (2:6-11), and a better understanding of premortal life (3:22-28). Concerning astronomy, it names the celestial body nearest God's abode, Kolob (3:2-4), and details the creation of the earth by a council of Gods in the fourth chapter. Abraham 1:2627 has been interpreted by some as the scriptural basis for previously withholding the priesthood from blacks.”
CODEX SINAITICUS
We do not see this language at any earlier place in the New Testament. In the Gospel period Christ predicted there would be much public preaching and that "Heaven and earth will pass away, but My words will not pass away." Matt 24:35
This implies Jesus knew in advance that His words would be preserved for future generations. The high place Jesus gives His own words is similar to the way He spoke of the Old Testament Law being fulfilled down to every "jot" and "tittle." Mt 5:18
After Jesus ascension later in church history Paul instructs the church about which writings to accept and reject. 2 Thess 2:2 Later Peter says the "preached word" that he was preaching would endure forever. 1 Peter 1:25
There was no closing of the canon of the New Testament during the apostolic age. It is only at the close of the "apostolic period" when the final living apostle John received the news directly from God that the authoritative canon of the New Testament was to be closed. Revelation 22:18-19
It is important to note that when God closed the New Testament canon He did so using similar language to that of the closing of the Old Testament Law in Deuteronomy. "Whatever I command you, you shall be careful to do; you shall not add to nor take away from it" [Deu 12:32]. God Commanded Moses to Close the Canon of the Law. "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the LORD your God which I command you" [Deu 4:2].
The canonization process was not ruling inspired Scripture into being, but was a filter to keep out a flood of uninspired works. Professor McDowell says, "many heretical or unauthentic writings falsely attached to the names of various apostles as their authors" were being marketed to an eager Christian audience in the early centuries of Christianity. A Ready Defense, Life, 1992, p. 38
We see a different Jesus Christ being revealed in the Book of Abraham. Christ in the Old and New Testaments was fully God before Bethlehem. The Biblical Christ added humanity to his deity. The Book of Abraham has Christ as a conscious entity or intelligence that is “like unto God.” Abraham 3:24 As Jehovah they agree with Christians in saying it was Christ who “was the God with whom the ancient patriarchs and prophets were concerned.”
We see a new teaching on humanity in the Book of Abraham. Intelligences were organized before the world as spirit beings who would later be birthed into physical human bodies. God was in the midst of these beings. Abraham 3:2223 The life within human beings is eternal. Abraham 3:18 Spirits were not all alike but differed in “intelligence” Abraham 3:15-19 Mormons believe “the Glory of God is Intelligence.” D&C 93:36-37 Joseph Smith said “the first principles of man are self-existent with God. God himself, finding that he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself.” The Book of Abraham says the purpose of this life is to test to see who will be worthy to proceed on into Godhood.
We see new teaching about the fall of humanity. The Book of Abraham gives Mormons their identity as unique pre-existing spirits. They believe they enter their human bodies as pure and holy. They believe their place of entry into mortal life differs because of the varying degree of intelligence they obtained in that preexistent life. Abraham 3:18-19 Mormons believe all humanity experiences a voluntary fall choosing to obtain a physical body. As a son of Adam they are not condemned for Adam’s sin. Mormons believe the faithful will “be added upon” in coming to earth to obtain bodies. Abraham 3:26 They view the fall as essential.
To translate this work Smith wrote a helping text that he called his Egyptian Alphabet and Grammar. Smiths grammar can be seen online at
Smith's Egyptian Grammar
After Joseph Smith's death in 1844, his mother Lucy Mack Smith took the papyri. In 1847 Smith's ex-wife Emma took the papyri. They ended up spending the next hundred years in a museum.
When Walter Whipple "rediscovered" those autograph copies in 1962 and began displaying the photocopies in firesides in southern California the church disciplined Whipple instead of rewarding him. The reason the Church wanted to continue with the hidden papyri was because they knew that no genuine Egyptologist would confirm the reality of Smith's translations. Before the 1967 discovery and public release they always refuted the work of Egyptologists by saying they could not judge the work because our current copies were not in good enough condition. Their fears were justified because there was an exodus of both members and Mormon scholars.1987 COMMENTARY NOTES ON FACSIMILE 1
H. Donl Peterson in his 1987 commentary on the Pearl of Great Price writes, “Facsimile 1 has been variously described as an embalming scene, a lion couch scene, a resurrection scene, and an altar of sacrifice scene. Egyptian scribes used the same basic backdrop and persons to illustrate a variety of mythological themes by manipulating secondary props. Osiris and his "couch" were basic, but all else could be relocated or substituted by other players or props. Some of over thirty variations of this scene include Osiris being renewed, Osiris being prepared for burial, Osiris ruling from the Netherworld, Osiris being resurrected, and Osiris triumphant.1" “Because Abraham and Osiris are both types of the promised Messiah, some notable events in their lives will overlap or run parallel. It is not secret that the Osirian family so faithfully parallels the life of our Savior that Egypt was the most Christian nation of the first century of the common era.” “Using Joseph Smith's figure numbers, we can examine each sign within Facsimile 1. Figure 1 is not a ba-bird (as it might have been in the original vignette); it is a hawk, the sign of a powerful celestial being. It was Horus (the hawk) who delivered his father Osiris from death just as a personage represented by a hawk delivered Abraham from death. 2"
Facsimile 1
Explanations
EXPLANATION
Fig. 1. The Angel of the Lord.
Fig. 2. Abraham fastened upon an altar.
Fig. 3. The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice.
Fig. 4. The altar for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh.
Fig. 5. The idolatrous god of Elkenah.
Fig. 6. The idolatrous god of Libnah.
Fig. 7. The idolatrous god of Mahmackrah.
Fig. 8. The idolatrous god of Korash.
Fig. 9. The idolatrous god of Pharaoh.
Fig. 10. Abraham in Egypt.
Fig. 11. Designed to represent the pillars of heaven, as understood by the Egyptians.
Fig. 12. Raukeeyang, signifying expanse, or the firmament over our heads; but in this case, in relation to this subject, the Egyptians meant it to signify Shaumau, to be high, or the heavens, answering to the Hebrew word, Shaumahyeem.
H. Donl Peterson continues, “Facsimile 2 is a funerary document that originated about three hundred years earlier than the two vignettes that were modified into Facsimiles 1 and 3. This document is called a hypocephalus, meaning "under the head," a name given to it by Champolion, who had recognized the practice of placing the disk under the head of the deceased owner. Chapter 162 of the Book of the Dead contains the formula for its construction and the expectations that should arise from its proper use.
FACSIMILE 2
EXPLANATIONS
EXPLANATION
Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh.
Fig. 2. Stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation near to the celestial or the place where God resides; holding the key of power also, pertaining to other planets; as revealed from God to Abraham, as he offered sacrifice upon an altar, which he had built unto the Lord.
Fig. 3. Is made to represent God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.
Fig. 4. Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time.
Fig. 5. Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob.
Fig. 6. Represents this earth in its four quarters.
Fig. 7. Represents God sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove.
Fig. 8. Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God.
Fig. 9. Ought not to be revealed at the present time.
Fig. 10. Also.
Fig. 11. Also. If the world can find out these numbers, so let it be. Amen.
Figures 12, 13, 14, 15, 16, 17, 18, 19, 20, and 21 will be given in the own due time of the Lord.
The above translation is given as far as we have any right to give at the present time.
“Figure 1 represents "Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time." (Explanation, Facsimile 2.) The Egyptian perception of this figure is that he is the two- bodied, four-faced Khnum-Ra combining the features of the Sun-god Ra with the great creator of all things, Khnum. Often featured with a ram's head he is seated at a potter's wheel shaping the bodies of mankind. His name Khnum, or Khnimu, means Molder. His major seat of popularity was the region of Elephantine. He personifies the earthly and heavenly Nile, the rivers of life. His mythical cavern on the Isle of Elephantine was the first place (the First Creation) from which all life flowed. The restoration by Joseph Smith replaced hieratic signs to the left of the head of Khnum. This composition of ideograms represents the primeval cavern, the first creation. From the top of the inscription the three horizontal lines are the hieratic form for Nun or Nu. Nu was the deep, boundless, watery mass identified with the ocean and the Nile from which all life emerged. The half heaven sign is the determinative for the cavern on the island of Elephantine, and the line emerging from the cavern sign is the Nile. This combination of signs next to the head of a figure identified as Kolob, the First Creation, is remarkable and demands serious consideration of Joseph's claims to divine guidance.
1987 COMMENTARY NOTES ON FACSIMILE 3
H. Donl Peterson in his 1987 commentary continues, “Facsimile 3 is next in sequence and the final vignette of the original Egyptian document that contained the illustrations from which Facsimiles 1 and 3 were constructed. (Facsimile 2 was reconstructed from another funerary document of another time and substance.)”
FACSIMILE 3
EXPLANATIONS
EXPLANATION
Fig. 1. Abraham sitting upon Pharaoh’s throne, by the politeness of the king, with a crown upon his head, representing the Priesthood, as emblematical of the grand Presidency in Heaven; with the scepter of justice and judgment in his hand.
Fig. 2. King Pharaoh, whose name is given in the characters above his head.
Fig. 3. Signifies Abraham in Egypt as given also in Figure 10 of Facsimile No. 1.
Fig. 4. Prince of Pharaoh, King of Egypt, as written above the hand.
Fig. 5. Shulem, one of the king’s principal waiters, as represented by the characters above his hand.
Fig. 6. Olimlah, a slave belonging to the prince.
Abraham is reasoning upon the principles of Astronomy, in the king’s court.
“When an Egyptian king received an endowment, he was ceremonially clothed in the robes of the holy priesthood. The clothing and paraphernalia thus received represented powers, characteristics, and attributes of the divine ones. By this means he impersonated the gods and in the process became a partaker of the divine nature. An ordinary person, so it seems, would acquire the same divinity, not by going through the temple, which was closed to him, but by acquiring a papyrus which portrayed him becoming one with the gods, a sort of vicarious work for the living.”
H. DONL PETERSON’S 1987 SUMMARY
H. Donl Peterson’s 1987 summary says, “The facsimiles leave us with examples indicating that Joseph Smith made mistakes that no Egyptologist would have made. But he was not an Egyptologist. The facsimiles also leave us with an abundance of examples that Joseph Smith had to have had help from a Power above his own to make such accurate restorations of missing signs and such sound and appropriate interpretations. He was a prophet, seer, and revelator.”
FARMS SCHOLAR HUGH NIBLEY ON THE BOOK OF ABRAHAM
FARMS scholar, Hugh Nibley wrote, “I, Abraham ..." These words in the opening verse of Joseph Smith's Book of Abraham ring out like a trumpet blast challenging all comers to a fair field. They stated the argument and set up the target. Is this an authentic autobiography of Abraham the Patriarch, or is it not? Let us not evade the issue by dismissing the proposition as too absurd to be taken seriously.” This is a noble sounding challenge. But Nibley follows it with this statement in the closing sentence of the same opening paragraph, “To date, not a critic has laid a finger on the Book of Abraham. Instead, they have all sought to discredit it by indirection, dwelling exclusively on the method and person by which they assume it was produced.” Nibley goes on, “We invite the critics to use the great advantage of their superior education and unlimited source material to produce anything like it.” NIBLEY SEES A GRAND COUNCIL IN HEAVEN ~
Nibley continues making a further argument, “In both the Abraham apocrypha and Homer we are shown a high council in session in high and far-off times. The Bard (Iliad, XVIII, 497-508) takes us to a holy complex, an assembly place with a sacred stone circle in the middle.” The scene does not appear in the Facsimile, but is vividly presented in the text of the Book of Abraham.” Nibley does not dwell on the obvious problem of what is missing in the three facsimiles.
BUT NOT IN THE FACSIMILIES NIBLEY ADMITS “BOOK OF THE DEAD” CONNECTION
“There is one piece of evidence that all by itself has sufficed for 140 years to discredit the Book of Abraham in the eyes of the world. One does not have to be an Egyptologist (as many an Egyptologist has reminded us) to recognize that at least two of the facsimiles illustrating the Book of Abraham are familiar motifs from the Book of the Dead.”
Nibley happily connects Abraham with the Book of the Dead. He says modern people today share a belief in journeys after death. “Countless reports have been preserved of individuals declared clinically dead, who tell of being conducted elsewhere by spirit guides before being allowed to return to earth.” Here is another Nibley quotation where he harmonizes the Egyptian Book of the Dead with Abraham. HARMONIZING THE BOOK OF THE DEAD
“This drama meets us repeatedly in Egyptian literature as the classic confrontation between Horus and Seth in the presence of the assembled gods at the Creation or New Year (e.g., 453 and 454).
HORUS THE FIRST BORN SON
Stage directions here specify that "Geb shall address the entire assembly of the gods: I have chosen thee (pointing to Horus) to be the Opener of the Ways, thee alone. He points to Horus: My inheritance belongs to this my heir, let it go to the son of my son, let it go to ... the Opener of the Ways, my First Born, who leads the way," etc. GREAT COUNCIL OF THE GODS
There follows a description of the planning of the Creation in the presence of "Ptah the Great who presides as the mind and the mouth of the Great Council of the Gods." (48ff.) Finally all was done as it was ordered: "So it was said: He who begot Atum and the other Gods, is Ptah; all things came forth from him, all food, all nourishment, all good things. ... And after all things were created by his Word Ptah was pleased with all." (58.) NIBLEY’S CHALLENGE TO SCHOLARS
“In reply to their repeated charges that the three Facsimiles in the Book of Abraham are perfectly ordinary Egyptian funerary motifs "depicted innumerable times" (153: Mar. 1968), it can be readily shown by comparing large numbers of such documents that the Joseph Smith papyri differ in significant points from all the others, so much so that Egyptologists have often complained that the Mormons have deliberately redrawn them - an accusation that the discovery of some of the originals disproved. (153: Sept. 1968, 68ff.)”
REDEFINING THE WORD TRANSLATE
Nibley attempts to redefine the word translate, “It is in this true and correct sense that Joseph Smith uses the word translation, while his critics, by employing it in a more narrow and limited sense, would ever turn it as a weapon against him.” Nibley says “scholars waste their time” trying to demonstrate translations that disagree with Joseph Smith. To this day no Egyptologist can do more than pretend to understand the Book of Breathings or the Facsimiles to the Book of Abraham.” THE 1992 ENCYCLOPEDIA ON MORMONISM ON THE FACSIMILIES
Michael D. Rhodes authored the article titled, the Facsimiles of the Book of Abraham. Because of the confusion about these documents I am including his 1992 article.
“FACSIMILE NUMBER 1
Representations similar to Facsimile 1 abound in Egyptian religious texts. A typical example appears in the 151st chapter of the Book of the Dead, showing the God Anubis embalming Osiris, who is lying on a lion couch. In some details, such as the posture of the reclining figure, Facsimile 1 differs from other Egyptian texts. FACSIMILE NUMBER 2
Egyptologists call Facsimile 2 a hypocephalus (Greek for "under the head"), and numerous examples are preserved in museums around the world. Their stated purpose was to keep the body warm (i.e., ready for resurrection) and to transform the deceased into a God in the hereafter. Joseph Smith explained that Facsimile 2 contained representations of God, the earth, the Holy Ghost, etc. His explanations are, in general, reasonable in light of modern Egyptological knowledge. For example, the four standing figures in the lower portion of the facsimile are said by Joseph Smith to represent "earth in its four quarters." The Egyptians called these the four sons of Horus and, among other things, they were gods of the four quarters of the earth. FACSIMILE NUMBER 3
Facsimile 3 presents a constantly recurring scene in Egyptian literature, best known from the 125th chapter of the Book of the Dead. It represents the judgment of the dead before the throne of Osiris. It is likely that it came at the end of the Book of Breathings text, of which Facsimile 1 formed the beginning, since other examples contain vignettes similar to this. Moreover, the name of Hor, owner of the papyrus, appears in the hieroglyphs at the bottom of this facsimile.
Harris, James R. "The Book of Abraham Facsimiles." In Studies in Scripture, Vol. 2, ed. R. Millet and K. Jackson. Salt Lake City, 1985.
Nibley, Hugh. Abraham in Egypt. Salt Lake City, 1981.
Rhodes, Michael D. "A Translation and Commentary of the Joseph Smith Hypocephalus." BYU Studies 17 (Spring 1977):259-74.
Author Michael D. Rhodes NON-MORMON EGYPTIAN SCHOLARS
COMMENT ON THE FACSIMILIES
KLAUS BAER
Egyptologist Klaus Baer said this is the way Facsimile No. 1 originally looked. Smith removed the Jackal head and replaced it with one for the priest. This scene is from the Egyptian Book of the Dead. Here is the way Dr. Baer translates this image. “This picture depicts the mythical embalming and resurrection of Osiris, Egyptian god of the underworld. Osiris was slain by his jealous brother Set, who cut up his body into 16 pieces and scattered them. But Isis, beloved wife of Osiris, patiently gathered up the pieces and reassembled them.
FACSIMILE 1
F. S. Spalding 1912 Survey of 8 Egyptian Scholars
The Rev. F.S. Spalding, Episcopal Bishop of Utah in 1912 sent 8 copies of the Book of Abraham facsimiles to 8 of the foremost of Egyptian scholars of the day. Spalding Included professors from Germany, Britain and United States. Spalding asked the scholars to evaluate current translations of the Book of Abraham to the facsimiles. New York Times 1912 Denunciation
After reading the results Spalding’s work on December 29, 1912, the New York Times denounced the Book of Abraham as a hoax. Here are a few remarks from those eight original responses in 1912. Oxford University Calls it a Fraud
Dr. A.H. Sayce, Oxford Egyptologist, in 1912 England wrote, “It is difficult to deal seriously with Joseph Smith's impudent fraud. His facsimile from the Book of Abraham No. 2 is an ordinary hypocephalus, but the hieroglyphics upon it have been copied so ignorantly that hardly one of them is correct". "Number 3 is a representation of the Goddess Maat leading the Pharaoh before Osiris, behind whom stand the Goddess Isis. Smith has turned the Goddess into a king and Osiris into Abraham" London University Rejects Smith’s Translation
Dr. W. M. Flinders Petrie 1912 London University wrote, “to any one with knowledge of the large class of funeral documents from which these belong, it may be safely said that there is not one single word that is true in these explanations.” University of Chicago says Smith Knows No Egyptian
Dr. James H. Breasted 1912 Haskell Oriental Museum, University of Chicago, the first American to chair the Department of Egyptology wrote, these three facsimiles of Egyptian documents in the Pearl of Great Price depict the most common objects in the mortuary religion of Egypt.” “Joseph Smith’s interpretations of them as part of a unique revelation through Abraham, therefore, very clearly demonstrates that he was totally unacquainted with the significance of these documents and absolutely ignorant of the simplest facts of Egyptian writing and civilization.” New York Metropolitan Museum of Art says it is a Clumsy Imposture
Dr. Arthur Mace, Metropolitan Museum of Art at New York, Assistant Curator for the Department of Egyptian Art of the Metropolitan Museum of Art in New York, in 1912 wrote, The `Book of Abraham,' it is hardly necessary to say, is a pure fabrication." In commenting on Smith’s translation Mace remarked his translation “is nonsense from beginning to end. Egyptian characters can now be read almost as easily as Greek, and five minutes study in an Egyptian gallery of any museum should be enough to convince any educated man of the clumsiness of the imposture.” Western Theological Seminary says it is Fantastical Work of Imagination
Professor Samuel A. B. Mercer 1912, Western Theological Seminary Egyptologist, custodian of the Hibbard Collection, and Egyptian Reproductions, wrote “The Egyptian papyrus which Smith declared to be the 'Book of Abraham,' and 'translated' or explained in his fantastical way, and of which are three specimens are published in the 'Pearl of Great Price' are parts of the well known 'Book of the Dead.' Although the reproductions are very bad, one can easily recognize familiar scenes from this book." In remarking about Smith’s work Mercer added, “the author knew neither the Egyptian language nor the meaning of the most commonplace Egyptian figures.” Of Smith’s translation notes Mercer said they “cannot be taken seriously by any scholar as they seem to be undoubtedly the work of pure imagination.” University of Berlin says Smith’s Translations Utterly Fail
Dr. Edward Meyer, University of Berlin wrote in 1912, "A careful study has convinced me that Smith probably believed seriously to have deciphered the ancient hieroglyphics, but that he utterly failed. What he calls the 'Book of Abraham' is a funeral Egyptian text, probably not older than the Greek ages."
Accepts Smith’s Translation of the Papyri
The following scholars have studied the Book of Abraham papyrus and rejected Joseph Smith's translations: Dr. A.H. Sayce, Dr. W. M. Flinders, Dr. James H. Breasted, Dr. Arthur Mace, Professor C.A.B. Mercer, Dr. Edward Meyer, Edward H. Ashment, Dr. Richard Parker, Dr. Stephen Thompson, and Dr. David P. Wright. BROWN UNIVERSITY 1968 TRANSLATION
After photographs of the newly released Abraham papyri were release, Dr. Richard Parker, of Brown University, did a 1968 translation on the portion of the papyri that Whipple discovered in 1962. He examined the section scholars call Joseph Smith 11. Parker’s work was published in Dialogue: A Journal of Mormon Thought, in summer of 1968.
Line 2 — [Osiris Hor, justified], born of Taykhebyt, a man likewise.
Line 3 — After (his) two arms are [fast]ened to his breast, one wraps the Book of Breathings, which is
Line 4 — with writing both inside and outside of it, with royal linen, it being placed [at] his left arm
Line 5 — near his heart, this having been done at his
Line 6 — wrapping and outside it. If this book be recited for him, then
Line 7 — he will breathe like the soul[s of gods] for ever and
Line 8 — ever. DR. RICHARD PARKER COMMENT 1968
Parker wrote, “"The ancient Egyptian language can be called completely decipherable. The pictures you sent me of the Book of Abraham facsimiles are based upon Egyptian originals but are poor or distorted copies. Many of the hieroglyphs are recognizable but so many others have been so poorly copied that the illustrations cannot be read. The explanations are completely wrong insofar as any interpretation of the Egyptian original is concerned" EDWARD H. ASHMENT UNIVERSITY OF CHICAGO 1993
Edward H. Ashment, Doctoral candidate in Egyptology at the University of Chicago in 1993 when asked if the “Abraham papyri” expressly mentions Abraham Ashment gave some background on the papyri. “Egyptologically, the papyri from which the alleged evidence comes were written by a single scribe, most likely in Thebes, and date to the third century CE [5] 200 or more years after the composition of the Joseph Smith Papyri. [6] They are comprised of magic spells in both Demotic and Greek, with superlinear glosses in Old Coptic to ensure correct pronunciation of important magical words.” DR. STEPHEN THOMPSON BROWN UNIVERSITY 1993
Dr. Stephen Thompson 1993, Doctorate Egyptology, Brown University, Providence, Rhode Island wrote a paper regarding the accuracy of Charles M. Larson’s work, By His Own Hand Upon Papyrus “In my opinion, it's the best source to go to if you want to know what's been going on with the Book of Abraham .... Nothing that's been written from an apologetic point of view comes close to it in accuracy.” DR. DAVID P. WRIGHT BRANDEIS UNIVERSITY
Dr. David P. Wright, Associate Professor of Hebrew Bible and Ancient Near East, and Department of Near Eastern and Judaic Studies at Brandeis University, Waltham, MA wrote, “These evidences coupled with Thompson's observations show that the Book of Abraham is not the composition of Abraham, not historical, and, in fact, the product of Joseph Smith's creative inspired, if you will exegesis.”. http://www.ldsmormon.com/dpw.shtml CHRISTIAN RESPONSE TO SMITH’S TRANSLATION OF THE PAPYRI
Studying the scholars reaction to Smith’s work is evidence that Smith had several problems in dealing with Egyptian writing. First he seems to have misidentified the material altogether. He claimed it was written by Abraham who scholars say entered Canaan in around 2091 B. C. in the Middle Bronze Age. Second Smith has demonstrated to every non-Mormon scholar that he knew nothing about Egyptian. Third, because his translations were so fantastic many scholars used language to describe Smith’s work as a hoax. Fourth, because much of what was foundational to his gospel came about through similar translation works, this evidence casts a cloud of doubt on everything he translated. REVELATION OF JESUS CHRIST CLOSES BIBLICAL CANON
"I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book, and if anyone takes away from the words of the book of
this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book." Revelation 22:18-19
The manuscript photographed at the right is Codex Sinaiticus which dates from the fourth century A.D. Many believe it was commissioned by Eusebius under the direction of Constantine. The passage here is the final passage of Revelation which contains the above command. WHY WERE OTHER ANCIENT BOOKS NOT CANONIZED?
By Origen's time the word canon had come to mean an official "rule of faith" as it pertained to a list or index of "accepted" books of Scripture. It is important to remember though that this list merely confirmed reality. No one had the authority to cause something to be "inspired" by decreeing it so. F.F. Bruce said, "the Synod of Hippo in A.D. 393 listed the 27 books of the New Testament, it did not confer upon them any authority which they did not already possess, but simply recorded their previously established canonicity." A Ready Defense, Life, 1992, p. 38
We see confusion about the nature and person of God beginning with chapter one. First the Lord God condemns polytheism as evil in Abraham 1:5, but then introduces a creation narrative from a Council of the Gods in chapters 3-5.