Question: When was the scroll containing Facsimile 1 damaged?

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Question: When was the scroll containing Facsimile 1 damaged?

Evidence supports the conclusion that the scroll was damaged after Joseph translated the vignette representing Facsimile 1

Many LDS scholars believe that the scroll was damaged after Joseph translated the vignette and some evidence seems to support this view. One early Latter-day Saint who saw the papyri in 1841, for instance, described them as containing the scene of an altar with "'a man bound and laid thereon, and a Priest with a knife in his hand, standing at the foot, with a dove over the person bound on the Altar with several Idol gods standing around it.'"[1] Similarly, Reverend Henry Caswall, who visited Nauvoo in April 1842, had a chance to see some of the Egyptian papyri. Caswall, who was hostile to the Saints, described Facsimile 1 as having a "'man standing by him with a drawn knife.'"[2]

Another possibility is that part of the scroll tore/fell away when it was first unrolled and prior to Joseph's translation

The critics, however, claim that evidence supports a belief that the scroll was already damaged prior to Joseph's involvement and that Joseph merely sketched in the parts missing in the lacuna. It's seems apparent, for example, that the lacuna descends several layers into the rolled scroll (the larger tear is at the first—or top—part, and the same outlined tear—only smaller—appears in the lower layers). Non-LDS Egyptologists do not think Joseph's "restoration" accurately reflects what was originally shown on the papyri, and in at least some instances, it seems that Joseph invented hieroglyphic characters to fill in for missing characters lost by the lacuna. This suggests that part of the scroll's tore/fell away when it was first unrolled and prior to Joseph's translation. For the sake of argument, let us grant the theory proposed by the critic—that the lacuna was present prior to Joseph making a translation and that Joseph (or some other early leader) "restored" the missing information.

Some considerations: there is at least some evidence that the LDS version has precedence in ancient Egyptian drawings. Some LDS researchers, for instance, have argued that the fingers/wing-tips look significantly more like fingers (according to Egyptian drawings) than hawk wing-tips. A number of scholars have noted that the Egyptians were very specific in how they drew wings and thumbs.[3]

Nobody knows who sketched the missing portions of Facsimile 1

Another consideration: We don't know that Joseph was the responsible party for sketching in the missing portions of Facsimile 1. It is possible that one of Joseph's contemporaries "restored" the missing parts, or it is possible that "J-red" or some other Jewish copyist "restored" the parts in order to more closely approximate the details conveyed by the Abrahamic text. It is certainly also possible that Joseph "restored" the missing parts either because they were in the original papyri—as edited by "J-red"—or because Joseph felt that such restorations more accurately reflected the Book of Abraham's intended use of the graphic as pertaining to the details discussed in the text.

Joseph's amendments to later editions of the Book of Mormon and the Doctrine & Covenants, and even the Joseph Smith Translation of the Bible, are all instructive when we compare the graphical alterations in Facsimile 1. In each case, Joseph Smith—by way of revelation, inspiration, or prophetic analysis—"restored" or amended scripture to more closely approximate the additional insights he had gleaned by divine revelation.


  1. William I. Appleby Journal, 5 May 1841, ms. 1401 1, pp. 71–72, LDS Church Archives; as quoted in John Gee, "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri," The Disciple As Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson, eds., Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges (Provo: FARMS, 2000), 184.
  2. Rev. Henry Caswall, The City of the Mormons: Or, Three Days at Nauvoo in 1842 (London: Rivington, 1842), 23. Work quoted in Gee, "Eyewitness, Hearsay, and Physical Evidence," 186.
  3. John Gee, A Guide to the Joseph Smith Papyri (Provo, Utah: FARMS, 2000), 23.