Pomeroy Tucker relates that Joseph translated the BOM using the Urim and Thummim as well as having a sheet between him and the scribe.

Pomeroy Tucker

Pomeroy Tucker, Origin, Rise, and Progress of Mormonism (New York: D. Appleton and Co., 1867), 29-49

D. Appleton and Company
George Crane, Pomeroy Tucker, Joseph Smith, Jr., Oliver Cowdery
General Public

He [Joseph Smith] was “commanded” . . . [to] take out of the earth a metallic book of great antiquity in its origin . . . which was a record, in mystic letters or characters, of the long-lost tribes of Israel . . . and the power to translate which to the nations of the earth was also given to him only, as the chosen servant of God! . . . . . . It was understood, however, that the custodian of the precious treasure afterward in some way procured a chest for his purpose, which, with its sacred deposit, was kept in a dark garret of his father’s house, where the translations were subsequently made, as will be explained. . . . With the book was also found, or so pretended, a huge pair of spectacles in a perfect state of preservation, or the Urim and Thummim, as afterward interpreted, whereby the mystic record was to be translated and the wonderful dealings of God revealed to man, by the superhuman power of Joe Smith. This spectacle pretension, however, is believed to have been purely an after-thought, for it was not heard of outside of the Smith family for a considerable period subsequent to the first story. . . . . . . The Urim and Thummim, found with the records, were two transparent crystals set in the rims of a bow, in the form of spectacles of enormous size. This constituted the seer’s instrument whereby the records were to be translated and the mysteries of hidden things revealed, and it was to supersede the further use of the magic stone. . . . Translations and interpretations were now entered upon by the prophet, and manuscript specimens of these, with some of the literally transcribed characters, were shown to people, including ministers and other gentlemen of learning and influence. . . . The manuscripts were in the handwriting of one Oliver Cowdery, which had been written down by him, as he and Smith declared, from the translations, word for word, as made by the latter with the aid of the mammoth spectacles or Urim and Thummim, and verbally announced by him from behind a blanket-screen drawn across a dark corner of a room at his residence—for at this time the original revelation, limiting to the prophet the right of seeing the sacred plates, had not yet been changed, and the view with the instrument used was even too brilliant for his own spiritualized eyes in the light! This was the story of the first series of translations, which was always persisted in by the few persons connected with the business at this early period of its progress. The single significance of this theory will doubtless be manifest, when the facts are stated in explanation, that Smith could not write in a legible hand, and hence an amanuensis or scribe was necessary. Cowdery had been a schoolmaster, and was the only man in the band who could make a copy for the printer. . . . Among others, Mr. George Crane, of the adjoining town of Macedon, a Quaker of intelligence, property, and high respectability (now deceased), was called upon by Smith with several foolscap quires of these so-called translations, for his perusal and opinion, and also for his pecuniary aid to get the work through the press. . . . The work of translation this time [after the loss of the 116 pages] had been done in the recess of a dark artificial cave, which Smith had caused to be dug in the east side of the forest-hill near his residence. . . . [T]hough another version was, that the prophet continued to pursue his former mode of translating behind the curtain at his house, and only went into the cave to pay his spiritual devotions.

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