We ended the last installment with Smith passed out in a field, which leads to obvious questions: Was Smith mentally ill? Did he have hallucinations?

A quick search shows suggests several possibilities.

That he was bipolar:

Joseph Smith’s life reads like the DSM IV-TR criteria for manic episodes of bipolar disorder.

1. Risk Taking – he took so many risks that he was killed in jail by a mob
2. Hypersexuality – 51 wives
3. Hyperreligiousity – founded a new religion
4. Delusions of Granduer
5. Flight of ideas / racing thoughts
6. Prolific production of work in a short period – Book of Mormon
7. Calls friends in the middle of the night – 116 pages
8. Audible hallucinations – revelations
9. Anger management issues
10. Talkativeness / pressured speech

This would indicate that “god” did not reveal anything to Joseph Smith, he was experiencing manic and mixed bipolar episodes. If this is true, the Book of Mormon and the First Vision are simply delusions of someone with bipolar in a manic episode. (Source)

That he had temporal lobe epilepsy:

I cannot find anything in your website about the idea that Joseph Smith suffered from temporal lobe epilepsy. The symptoms of such attacks include visions of strange beings, an apparent loss of time, a feeling of insight into profound matters, and an urge to spread the word. His revelations seem to me to be classic examples of such attacks, and thus it would be unscientific to resort to claims of the supernatural, violating the principle of Occam’s razor. I would be interested to hear your thought on this theory.

One might even make an argument for other disorders.

This does not deter Mormons, though. A Mormon apologist replies to accusations of mental illness thusly:

Joseph Smith had real spiritual experiences and the things he claimed happened really did occur. It’s obvious that you do not believe that God exists and communicates with man. However, I know of absolute surety that he does. The Prophet Joseph Smith taught:

“This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye that Lord; for all shall know Him (who remain) from the least to the greatest.” (Teachings of the Prophet Joseph Smith, Section Three 1838—39, p.149)

I have had many spiritual experiences that are very similar to those of Joseph Smith and no doctor in the world would claim I suffered from “temporal lobe epilepsy.” It is possible for every man to know for himself that Joseph Smith was a true prophet of God. (Source)

In the end, it comes down to interpretation of one’s own experience, this apologist argues. He’s wrong, though. We could, though, observe this apologist to determine if he exhibits any symptoms of temporal lobe epilepsy, and we could even do a brain scan to determine whether or not he suffers from the condition.

We, however, are only left with Smith’s written testimony.

I don’t know what the use of historical diagnosis is, and that’s really not the point of my comment.

Smith continues his testimony by describing what happens while unconscious. A voice from above reveals “the same messenger” from earlier, who commands Smith to go tell his father what’s been going on.

“I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger.”

I wonder how that conversation sounded.

“Dad, I’m hearing voices and seeing bright, white beings.”

Smith, Senior stands, scratching his head for a moment, the responds: “Oh — that must be from God. Better do what the voices say.”

Smith then follows the messenger’s instructions and goes to the location of the plates

Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth.

The Book of Mormon invites — practically begs — for archeology to take a look at its claims, and here’s one that even armchair archaeologists could take on: the mysterious location of the plates.

The name of the hill is Cumorah, known now (and forever, I guess) as Hill Cumorah — gives it a more regal ring, I suppose.

These days, it’s a Mormon holy place, with a monument commemorating the discovery and an elaborate stage area for outdoor events.

Perhaps there’s some way we could test the soil to determine whether or not anything foreign had been buried there, but that would require the site to have been largely undisturbed over the years — not likely for a holy site.

Once Smith finds the site, he digs around a bit and finds a stone container.

Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them.

Smith wants to take them out, but the messenger forbids him, explaining that he will be allowed to do so in four years. The messenger further explains that Smith is to come to the site several times over the next four years.

Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His kingdom was to be conducted in the last days.

Once a year, Smith went back to the hill and spoke with the angel. The necessity of conversing at that particular location is odd, for he was not to touch the plates for four years. Why not just keep meeting in Smith’s bedroom? What is the importance of the location?

Finally, “[o]n the twenty-second day of September, one thousand eight hundred and twenty-seven,” Smith is allowed to dig everything up: “the plates, the Urim and Thummim, and the breastplate” and he’s instructed that he will be “cut off” if he lets anything happen to them.

The reason for the messenger’s warning soon becomes evident: everyone is eager to get his little hands on the plates:

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.

Smith completes his work, and the messenger comes down and takes the plates from him.

Thus ends Smith’s testimony proper. The document in the Book of Mormon concludes,

For the complete record, see Joseph Smith–History, in the Pearl of Great Price, and History of The Church of Jesus Christ of Latter-day Saints, volume 1, chapters 1 through 6.

The ancient record thus brought forth from the earth as the voice of a people speaking from the dust, and translated into modern speech by the gift and power of God as attested by Divine affirmation, was first published to the world in the year 1830 as The Book of Mormon.

And finally, we might get to the Book of Mormon itself.

Image of Hill Cumorah by Flickr user bbytheway; image of replica by mhwolk

Photo by versionz