In the official “Introduction” to the Book of Mormon, the Prophet Joseph Smith makes an inspired and revelatory observation:
“I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.”
The Prophet’s statements highlight the essential nature of the Book of Mormon. He describes it as “the most correct of any book on earth,” and as “the keystone of our religion.” In architecture, the keystone is the central stone in an arch—without it, the structure would collapse. Everything is held in place by that pivotal stone.
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How a "keystone" worksAll rights reserved.When the first four missionaries commenced their work in Japan in 1901, the “keystone” of the religion they were preaching remained, practically speaking, a “sealed book.” The “Second Witness of Jesus Christ” existed only in English - a language unknown to nearly all Japanese people of that time. Moreover, many of the concepts taught in the Book of Mormon were foreign to their culture, experience, social norms, and religious traditions.
Historical accounts confirm that the primary figure in the effort to translate the Book of Mormon into Japanese was Alma O. Taylor - one of the first three missionaries who accompanied Heber J. Grant to Japan in August 1901. Barely 19 years old, Alma arrived without any knowledge of Japanese and, like his companions, was initially “self-taught.” His written records note that he sought language instruction from Japanese educators - an inspired and necessary decision.
Alma was assigned to translate the Book of Mormon on July 16, 1904, just short of his third anniversary as a missionary in Japan. From that point, he appears to have devoted himself tirelessly to the task, deepening both his language ability and his understanding of the people, their culture, and beliefs.
In late August 1904, he was confident enough to use his own translation of 1 Nephi 13 while speaking in a sacrament meeting
He later recorded that his efforts progressed well until he came to the twelfth and thirteenth chapters in Alma where Alma teaches about spiritual death, mortal probation, the plan of redemption, and the nature of the priesthood. Elder Taylor wrote that he encountered “many expressions in English the equivalents of which if indeed there were any in Japanese I am as yet unfamiliar with.”
The work grew more complex when, in the summer of 1905, Elder Taylor was called to serve as president of the Japan Mission. Concerned with the reduction in time that could be devoted to translation, he invited another young missionary, Elder Frederick A. Caine, to assist. Working together, they completed a draft manuscript in 1909, about 5 years after the translation effort began.
With greater experience and perspective, Alma recognized that the manuscript required review by native speakers and sought out capable and respected Japanese advisers. He wrote:
“I praise the Lord…. The Lord has raised up in time of need sufficient Japanese help thus making it possible to eliminate most if not all the grammatical, rethorical [sic] blunders in my manuscript.”
These advisers strongly recommended changing the language from the colloquial style Alma had learned to a more classical written style widely used throughout Japan. After prayer, careful thought, and counsel, Elder Taylor accepted their recommendation and collaborated with them to re‑shape the translation accordingly.
At the conclusion of the work, Elder Taylor wrote:
“My feelings of joy, my gratitude…at being permitted to …see the successful close of this colossal labor cannot be described…. I consider my physical strength and mental endurance almost a miracle – at any rate a direct answer to fervent appeals to God for strength….”
Printing was ordered for five thousand copies, and the first one thousand books arrived at the mission office on October 11, 1909. Two volumes were specially bound. One was bound in deep cardinal red and one in deep violet morocco. Both were lettered in gold and silver for presentation to the Emperor and Empress. Shortly thereafter, both Elder Taylor and Elder Caine were released from their service in the Japan Mission.
Bringing the Book of Mormon “out of obscurity, and out of darkness” into a form that would communicate truth and light to the Japanese people was an essential but extraordinarily difficult task. Deep cultural and linguistic divides had to be bridged. The spiritual gifts identified in the Seventh Article of Faith needed to become tangible realities:
“We believe in the gift of tongues, prophecy, revelation, visions, healing, and the interpretation of tongues, and so forth.”
The translation and publication of the Book of Mormon during the first nine years of missionary work in Japan stands as a foundational miracle. The first Japanese version was not the unpolished effort one might expect from two young missionaries newly learning the language. They began their effort essentially as illiterates in the Japanese language and culture. Yet the book that emerged was literate, inspired, and remarkably accurate - a powerful” Second Witness of Jesus Christ.”
Through the determined, humble, and faith-filled labor of Alma O. Taylor and Frederick A. Caine, the “keystone” of the restored gospel of Jesus Christ became accessible to the people of Japan. This was not “almost” a miracle – it was a miracle of dramatic proportions. Their translation later served as a literary foundation for the two future inspired retranslations of the Book of Mormon. It held the richness, nuance, and cultural sensitivities of the Japanese language in ways that made the “rod of iron” a real tool in the conversion effort.
Japanese members of the Church with linguistic expertise have long recognized the translation’s quality and spiritual power as manifestations of the gifts of tongues and interpretation of tongues – supported by revelation, inspiration, wisdom, and keen intelligence. These spiritual gifts magnified two young missionaries of faith, determination and humility far beyond their natural abilities. Their experience echoes the original translation of the “golden plates” by the Prophet, Joseph Smith, whose spiritual instrument was the Urim and Thummim or “Interpreters.”
Elder Caine’s labor recalls the role of Oliver Cowdery, who assisted the Prophet Joseph. Oliver’s account of the original translation from the golden plates has a familiar ring:
“These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude in my bosom. Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called the ‘Book of Mormon.’” [See postscript notes of Oliver Cowdery following the Joseph Smith History -1 in the Pearl of Great Price]
Alma Taylor did not have the benefit of the “Interpreters.” He translated and wrote in romanized Japanese for review and conversion into Japanese characters by Elder Caine. There is little doubt that “days never to be forgotten” occurred in their effort. They also surely witnessed translation “dictated by the inspiration of heaven.” Their 1909 Japanese Book of Mormon is a clear affirmation that God was actively laying foundations for His work in Japan long before its later growth.
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Elder Taylor and Elder Caine Collaborating with a Japanese ReviewerMore than a century and two inspired retranslations of the Book of Mormon later, another kind of translation is still needed. The “Morumon Sho” continues to face secular, social, and cultural barriers that stand between millions of Japanese people and the truth it contains. Members and missionaries of the Church of Jesus Christ of Latter-day Saints today have the blessing and rewarding personal responsibility of “translating” the Book of Mormon into the hearts and minds of relatives, friends, neighbors, acquaintances, and strangers. Living covenant lives of faith, hope, charity, and joy will serve to overcome barriers to comprehension and understanding. Sharing testimony in word and deed will honor the faith, devotion, and determination of Alma O. Taylor and Frederick A. Caine.
Acknowledgment and thanks are owed to Shinji Takagi (available in English PDF at “Proclaiming the Way in Japanese: The 1909 Translation of the Book of Mormon”), Reid L. Neilson (available in English PDF at “Strangers in a Strange Land: The Rise and Demise of the Early LDS Japan Mission 1901 to 1924”, and Van C. Gessel (English only at “Strange Characters and Expressions”; Three Japanese Translations of the Book of Mormon) for their efforts in writing, compiling and making available the historical information and insights upon which this article heavily relies.