Joseph Smith's Explanations of Facsimile 1 of the Book of Abraham

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Joseph Smith's Explanations of Facsimile 1 of the Book of Abraham

Summary: Critics have contended that Joseph Smith's explanations of Facsimile 1 have no ancient parallels. This page offers commentary on mainstream Egyptological interpretation of Facsimile 1 as well as the resonances that Joseph Smith's explanations of the Facsimile have with the ancient world.

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Facsimile 1	Joseph Smith's Explanation	Modern Egyptologists' Explanation	Commentary
Fig. 1	The Angel of the Lord	Some say that this is the "ba-spirit" of Hor: the owner of this papyrus. Others say it the ba-spirit Osiris, miscopied with the head of a bird rather than that of a human.	Angels were part of the larger spiritual world of the Egyptians. They could transform themselves into "falcons, phoenixes, herons, geese, swallows, ibises, vultures, [or] other birds." They could "could cause health, sickness, childbirth, financial distress, or general malady. They could also send dreams, lead men and women, do work, fight demons, light lamps, kill, move ships" as well as "open doors, travel through fire, loose bonds, drive away crocodiles, snakes, vultures, pigs, cockroaches, and other undesirable creatures, control water, winds, fire, and enemies, bring bread, water, beer, and other foods." The ancient Egyptians translated the term "ba-bird" into Greek as angelos, meaning angel. Joseph Smith's identification of this bird as an angel of the Lord fits within the overall context of how angels are represented in ancient Egyptian literature. It's true that there likely should be the head of a human here rather than that of a bird, but that does not detract from the authenticity of Joseph Smith's description as explained here.
Fig. 2	Abraham fastened upon an altar.	The prone image of Hor, according to some, or Osiris, according to others.	Stephen O. Smoot, John Gee, Kerry Muhlestein, and John S. Thompson have documented the connections that Latter-day Saint scholars have made between Osiris and Abraham in antiquity. As summarized by Kerry Muhlestein, "there are enough instances where Abraham appears in contexts normally occupied by Osiris that we must conclude the Egyptians saw some sort of connection."
Fig. 3	The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice.	The jackal-headed Anubis, god of mummification. Anubis extends his hand to bring about the resurrection of the mummy of Osiris. Some Egyptologists believe that extending his hand to ensure the resurrection of the mummy of the deceased Osiris. Although most of Anubis' head is now missing, the back of his wig still appears above his shoulder and his dark skin is evident	Stephen O. Smoot, John Gee, Kerry Muhlestein, and John S. Thompson have demonstrated that "the identification of this figure as a priest is not outside the realm of possibility from an Egyptological perspective." Both of Joseph Smith's identifications make sense from an Egyptological perspective. See under Fig. 5 for commentary on the "god of Elkenah." It is true that the figure was probably Anubis, but that does not detract from the authenticity of Joseph Smith's explanation as explained here.
Fig. 4	The altar for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh.	A customary, "lion-headed" funeral bier.	If the explanations to Figures 2 and 3 of this Facsimile are assumed to be authentic, then it makes little sense to say that Figure 4 cannot be a sacrificial altar. However, we are, as of yet, uncertain as to whether ancient Egyptians interpreted the lion couch this way.
Fig. 5	The idolatrous god of Elkenah.	The deity Qebehseneuf, protector of the intestines.	In an article for BYU Studies, Stephen O. Smoot, John Gee, Kerry Muhlestein, and John S. Thompson have documented that Elkenah was indeed a Mesopotamian deity. Elkenah is never mentioned in the Bible as the name of a deity. However, Joseph Smith was somehow able to determine that this deity existed and was worshipped from the time of Abraham to the time of Jesus Christ. Elkanah is known as the name of the father of Samuel in the Bible. Any of the names mentioned in connection to gods in Figures 5–9 might be the name of the gods themselves or of the places where a particular deity was worshipped. Readers should be aware of this as we proceed. We have more evidence that supports the former interpretation over the latter.
Fig. 6	The idolatrous god of Libnah.	The deity Duamutef, protector of the stomach.	While we are as of yet uncertain why Joseph Smith identified Duamutef with another deity, the name of the Mesopotamian deity Libnah is attested anciently.
Fig. 7	The idolatrous god of Mahmackrah.	The deity Hapy, protector of the lungs.	While we are as of yet uncertain why Joseph Smith identified Hapy with another deity, the name Mahmackrah as the name of a Mesopotamian deity is attested anciently.
Fig. 8	The idolatrous god of Korash.	The deity Imsety, protector of the liver.	While we are as of yet uncertain why Joseph Smith identified Imsety with another deity, the name Korash as the name of a Mesopotamian deity is attested anciently. That deity was "involved in cursing those seen as disobedient to the king, who were destroyed, which parallels Abraham 1:5–13."
Fig. 9	The idolatrous god of Pharaoh.	According to some, this is the god Horus. According to others, it is the crocodile who aided in the collection of the dismembered limbs of Osiris.	The presence of a crocodile is unique to Facsimile 1. As explained by John Gee, "Facsimile 1 has no close Egyptian parallels. All scenes said to be parallel to Facsimile 1 are missing at least two major elements, one of which is always the crocodile (fig. 9)." The other is the palace facade of in Figure 11 (more on that below). A powerful case can be made that the "god of Pharaoh" was the ancient Egyptian deity Sobek. Sobek was often depicted as a crocodile. As summarized by Wikipedia, "Sobek was also associated with pharaonic power, fertility, and military prowess, but served additionally as a protective deity with apotropaic qualities, invoked especially for protecting others from the dangers presented by the Nile" (emphasis added). That a Pharaoh would turn to this idolatrous god seems reasonable. Sobek was often depicted as a simple crocodile. Images of his crocodile form can also be found on Wikipedia.
Fig. 10	Abraham in Egypt.	A libation table with a spouted vessel and Nile water lily or lotus flowers, bearing wines, oils, etc. Common in Egypt.	Hugh Nibley has shown that the lotus flower could represent virtually anything in ancient Egyptian iconography. Specifically, the lotus could serve as a welcome gift from host to guest. Perhaps this could be an appropriate sign for Abraham, a sojourner in Egypt.
Fig. 11	Designed to represent the pillars of heaven, as understood by the Egyptians.	A niched-brick palace façade, called a “serekh”. Originally an architectural feature that became an artistic convention for the decoration of the dado of sacred wall scenes.	Stephen O. Smoot writes: Another unique element in this lion couch vignette, these parallel, columned niches appear to depict the façade characteristic of Egyptian temples, tombs, and palaces. They also share a visual affinity with the serekh (srh) sign that bore one of the names of the Egyptian monarch. The Egyptian concept of the "pillars of heaven" (compare Job 26:11) is attested as early as the Old Kingdom, referring to the Egyptian belief that the sky was a solid firmament supported by pillars located at the four corners of the earth (compare Fac 2, Fig 6). These pillars were cosmic supports often represented artistically as a stylized Djed pillar, symbolizing stability and the strength required to uphold the heavens. In this respect, Figures 11–12 should be conjoined to get the full intended effect of this symbolism. Temple columns could, naturally, symbolize the upholding of the heavens in a manner congruent with the "pillars of heaven" described by Joseph Smith.
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.	A stream of Nile water, shown by the hatched lines.	The crocodile swims in water. Ancient Egyptian conceptions of heaven identified it as a "heavenly ocean." The ancient Hebrews did as well. As Genesis records, "God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so" (Genesis 1:7). "Shamau" and its plural "Shaumahyeem" are not Egyptian words, but they are Hebrew words meaning "heaven" or "heavens." "Raukeeyang" is a transliteration of the Hebrew rāqîʿa, meaning "expanse or firmament of the heavens."

Notes (click to expand)

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