There is no doubt that Charles Anthon and Martin Harris met and discussed the transcription of characters from the Book of Mormon. Their memories of the event focus on different parts of the conversation, and are not entirely mutually exclusive. Charles Anthon stated in his testimony that "...the paper contained any thing else but 'Egyptian Hieroglyphics.' " I believe him. I don't believe there was a single Egyptian Hieroglyphic on the transcription. Perhaps Martin Harris did ask if they were "hieroglyphics"; he was a simple farmer after all. What Charles Anthon doesn't say, in his testimony, is that there is no Egyptian Demotic on the plates. I have already submitted photographic proof that there was, in fact, Egyptian Demotic on the plates. So Anthon was completely truthful, in that regard, but it is totally irrelevant.
Anthon goes on to say that he believed it to be a hoax, perpetrated on the farmer, and advised the farmer to "beware of rogues". According to Harris, it isn't until the mention of angels that the conversation takes a turn, and the characters become a "hoax". So although he leaves out a large segment of the conversation (they both do), Anthon could still be telling the truth from his point of view. To a man of science, nothing screams hoax like a visit from an angel. The only real testimony that seems at odds is whether or not Anthon initially provided a written statement. According to Harris, he tore it up, so in Anthon's mind he can truthfully say that he didn't (ultimately) supply a written statement - certainly not suggesting that there were Hieroglyphics on the transcription. In a second letter, Anthon stated that he did in fact supply a written statement - that it was a hoax, perjuring his own earlier testimony.
In any regard, Harris went and got a written statement from another expert, that the characters were genuine, and then went home and mortgaged his farm to pay for the printing of the book.
Charles Anthon was an expert on Greek and Latin; I haven't been able to ascertain whether he even knew about the Egyptian Demotic. The Rosetta Stone had been discovered almost 30 years prior, and it contained both the Demotic and Hieroglyphic, so there were people who were working on a translation of the Demotic, but I don't know how far they had gotten. According to Harris, Anthon remarked that "the translation was correct, more so than any he had before seen translated from the Egyptian." That is a real problem. Nothing in Anthon's history would suggest that he could translate it, let alone comment on someone else's translation. Few people have perfect memories of conversations, so we can't rely on it being word for word. If Anthon had made any remarks regarding the "translation", as mentioned by Harris, then it was likely hubris, or misconstrued, or a combination of both. Perhaps Anthon gave the impression of expertise that he didn't really have. Pride is no stranger to academics.
If that is the case, you'd think it would be all over the non-apologist Mesoamerican archaeology journals. Got a citation or is this just another of your claims, to be made and then ignored, in the faint hope of piling a mass of trash so high and so large that it will be confused for real evidence rather than and edifice of purification.
Mormons are pariahs. No non-Mormon archeologist wants to get involved. Photographs of Nephite script on stella can be found in the book "The Lives and Travels of Mormon and Moroni" by Ainsworth. You can also find photographs in American Antiquity, Volume 31, Number 5, Part 1 JULY 1966, page 744 of an Olmec cylinder seal that displays unknown script.
Let's hear your scholarly rebuttal of Kent P. Jackson, Ronald V. Huggins and Douglas F. Salmon criticisms. That will be interesting considering that you lack, by your own admission, the understanding of one of the basic tools of the investigation., You do not even know what the word "propaganda" actually means
Ouch. According to Dictionary.com, "Propaganda" is "information, ideas, or rumors deliberately spread widely to help or harm a person, group, movement, institution, nation, etc" I thought of it more as a spinning of a positive thing into a negative thing, designed to harm a person, group, etc. Certainly, accusing Nibley of parallelomania qualifies as propaganda, albeit marginally.
Kent P. Jackson has said both positive and negative things about various published works of Nibley. That is what honesty looks like; it sees both the good and the bad. Propaganda, on the other hand, is usually easy to recognize because it is all bad. Jackson praised “The Passing of the Primitive Church: Forty Variations on an Unpopular Theme” (Collected Works of Hugh Nibley, Vol 4) as among Nibley’s finest works. He also stated "It is an honor for me to include a discussion of the apostasy in a volume that celebrates the contributions of Hugh W. Nibley, whose writings contain numerous references to the fall of the Early Christian Church. Over the years he has demonstrated that the Latter-day Saint position on this matter is defensible by an appeal to the earliest Christian documents, including the New Testament itself. In his studies in early Christian history he has pointed out convincingly that the Christian church of the second century was not the same as that of the first."
So Jackson was a fan of Hugh Nibley. He criticism was for the book "
The Collected Works of Hugh Nibley. Vol. 1, Old Testament and Related Studies". I haven't personally read this book, so I can't comment on his opinions regarding Nibley's methodology in discussing the Old Testament. As he himself points out; some of these articles were originally speeches and not meant to be printed. His main complaint seems to be with the editor, who insisted on including everything that Nibley ever said or wrote about the Old Testament. He also complained about not being able to find some of the more obscure references. At no time did he suggest the references were faked.
Here is a review of Ronald V Huggins comments.
http://maxwellinstitute.byu.edu/publications/review/20/2/S00011-5176a42ef25e111Ricks.pdf
Here is a review of Douglas F. Salmon's criticism.
http://maxwellinstitute.byu.edu/publications/review/13/2/S00011-51ba01bc21b9c11Hamblin.pdf