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Revision as of 13:50, 13 June 2017
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Death of Joseph Smith
Life and Character |
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What were the causes of Joseph and Hyrum Smith's martyrdom?
Political tensions, theological disagreements, rumors of polygamy and the destruction of the Nauvoo Expositor
There were many contributing factors which led to the martyrdom. Chief among these include:
- political tensions
- theological disagreements
- rumors of polygamy
- destruction of the Nauvoo Expositor
The factors which led to the martyrdom of Joseph and Hyrum Smith are complex and multi-faceted. They included the following:
- Politics: Local, and, eventually, national, politics involving the Saints and their non-Mormon neighbors were often heated, given the fact that the Saints voted as a block and given Joseph Smith's commanding influence on how the Saints voted. This easily led to antagonism and rivalry between Mormons and non-Mormons over political issues. Joseph, being the mayor of Nauvoo and eventually a presidential candidate, was right in the middle of many of these controversies. Being the president of the Church and considered a prophet by his followers also generated suspicion in plenty of non-Mormons that Joseph was transgressing state-church boundaries, which furthered hostilities.
- Theology Mormons, both in the 19th century and even today, are and have been considered either fanatics or blasphemous in their radical break from many mainstream, conventional Christian doctrines about the nature of God, scripture, revelation, etc. Joseph Smith's Nauvoo-era theology led to further rifts that can be seen even today. Some of his most radical teachings about the nature of God and the potential of man alienated his theological rivals and furthered tensions.
- Polygamy: By Joseph's martyrdom in 1844, rumors of polygamy had begun circulating in Nauvoo and surrounding areas, prompting both members within the Church and non-members to come to see Joseph Smith as morally contemptible and even dangerous. Joseph made admittedly awkwardly-worded public denials of polygamy, but with the rumor-mongering and distortions of such men as John C. Bennett, polygamy was a charged issue. As Joseph privately taught his version of plural marriage—which differed markedly from the libertinism and seduction practiced by Bennett—rumors began to circulate, and some members became concerned that Joseph was either a fallen prophet, or one who was teaching false doctrine.
There were other factors that led to Joseph's martyrdom, including economic, social, and cultural tensions between Mormons and non-Mormons.
All of this was dry powder that was finally sparked by the publication and suppression of the Nauvoo Expositor. If one reads the Expositor, one can see all of the reasons listed above as grievances dissenters gave against Joseph Smith. Because of its highly incendiary and threatening language, the Nauvoo city council deemed the paper a public nuisance and voted to stop its publication out of fear that allowing its continued publication would lead to mobs and violence against the Saints. Acting under the direction of the city council and Joseph Smith, the Nauvoo city marshal destroyed the press that printed the Expositor.
This, naturally, led to a public outcry against Joseph Smith. Thomas Sharp, the virulent anti-Mormon editor of the Warsaw Signal, infamous proclaimed upon hearing about the destruction of the Expositor,
War and extermination is inevitable! Citizens ARISE, ONE and ALL!!!—Can you stand by, and suffer such INFERNAL DEVILS! to ROB men of their property and RIGHTS, without avenging them. We have no time for comment, every man will make his own. LET IT BE MADE WITH POWDER AND BALL!!!
At the behest of governor Thomas Ford, and after being discharged of charges of inciting a riot by a non-Mormon justice of the peace, Joseph went to the county seat in Carthage, where he again faced charges of inciting a riot and the destruction of private property. After paying bail of $500 dollars, there suddenly came the bogus charge of "treason," a non-bailable offense, by dissenter Augustine Spencer, and justice of the peace Robert Smith order Joseph and Hyrum kept in Carthage. To be frank, the charge of treason was probably little more than a legal pretext to keep Joseph in Carthage, and was likely part of Thomas Sharp's conspiracy to lynch Joseph.
Despite his pledge to protect Joseph, Ford, at the last minute, disbanded his militia troops, apparently out of a concern that if they accompanied him to Nauvoo they'd cause trouble, and told them to go home. But left behind in Carthage as Ford traveled to Nauvoo were the Carthage Greys, in whose ranks some of the most fanatical and bloodthirsty anti-Mormons, including members of Thomas Sharp's Warsaw militia and Sharp himself, were marshaled. Small wonder that Joseph was murdered by the Greys almost as soon as Ford left Carthage for Nauvoo.
Did Joseph and others with him remove their garments in order to avoid being identified as polygamists?
John Taylor, who was an eyewitness to the martyrdom, clarified that the garments were not removed out of fear, but that they were sometimes removed because of the hot weather
It is claimed that prior to leaving for Carthage, that Joseph Smith removed his garments, and advised others to remove theirs, in order to avoid identification as polygamists. [1]
- Joseph Smith, Hyrum Smith and John Taylor removed their garments prior to leaving for Carthage. Willard Richards continued to wear his.
- According to contemporary accounts, Joseph may have asked others to remove their garments in order to avoid having them desecrated or mocked.
- John Taylor, who was an eyewitness to the martyrdom, clarified that the garments were not removed out of fear, but that they were sometimes removed because of the hot weather.
- Because Willard Richards escaped the martyrdom unscathed, a widespread belief arose that his wearing of the garment afforded him physical protection.
- Garments were sometimes used as a means for enemies of the church to identify Church members.
- There is no evidence that the wearing of garments or their subsequent removal had anything whatsoever to do with identifying someone as a polygamist.
Of the four men who were in Carthage Jail at the time that Joseph and Hyrum Smith were killed, three of them had removed their garments prior to leaving Nauvoo
Of the four men who were in Carthage Jail at the time that Joseph and Hyrum Smith were killed, three of them had removed their garments prior to leaving Nauvoo. Willard Richards was the only one of the four who was wearing his garments at the time of the martyrdom.
The commonly believed reason for the removal of the garments was that they were removed in order to keep them from falling into the hands of their enemies
The commonly believed reason for the removal of the garments was that they were removed in order to keep them from falling into the hands of their enemies. Heber C. Kimball reported in his journal that Joseph instructed those of the Quorum who were going to accompany him to Carthage to remove their temple garments prior to leaving.[2] Sarah G. Richards noted the following in a letter to Zina Huntington,
[T]he order came that in every habitation where any of the endowment clothes were found, [it] would [mean] death to the inmates—Olive Frost...came to tear to pieces the garments &c of...Doctor Levi....Miss [Rhoda] Richards separated the parts and placed them among the articles of linen.[3]
Oliver Huntington elaborated on this in his journal entry for 22 April 1897:
Thursday, April 22, 1897: My niece Zina Card and sister Lucy B. Young came on their return from Goshen and the other settlements in this county south of here and stayed all night with us.
They were out by appointment from the Presidency of the Church in the interests of the young womans Journal.
We had an excellent time while they were here talking over old times, the sayings of Joseph and Hyrum of Brigham and others.
Among other things both new and old was repeated the fact that the Prophet Joseph pulled off his garments just before starting to Carthage to be slain and he advised Hyrum and John Taylor to do the same, which they did; and Brother Taylor told Brother Willard Richards what they had done and advised him to take off his also, but Brother Richards said that he would not take his off, and did not; and he was not harmed.
Joseph said before taking his garments off, that he was going to be killed. . . "was going as a lamb to the slaughter" and he did not want his garments to be exposed to the sneers and jeers of his enemies.
These facts all came from President John Taylor's lips after he was President of the Church. Elder John Morgan had told them to me as stated to him by Brother Taylor. Sister Lucy B. Young said that Brother John Taylor told her in answer to direct questions, the same all except with regard to Willard Richards.[4]
It appears, therefore, that garments may indeed have been removed in order to prevent them from being mocked
It appears, therefore, that garments may indeed have been removed in order to prevent them from being mocked. Critics, however, assumed that the garments were removed because Joseph and the others were somehow afraid of wearing them in the presence of their enemies. John Taylor, who was one of the four present in the jail at the time of the Joseph and Hyrum's death, responded to this by clarifying that the garments were sometimes removed simply because of the hot Illinois weather.
Elder John Taylor confirmed the saying that Joseph and Hyrum and himself were without their robes in the jail at Carthage, while Doctor Richards had his on, but corrected the idea that some had, that they had taken them off through fear. W. W. Phelps said Joseph told him one day about that time, that he had laid aside his garment on account of the hot weather.[5]
The fact that Willard Richards was the only one who escaped the martyrdom unscathed appears to have led to the belief that he had been protected by them
The fact that Willard Richards was the only one who escaped the martyrdom unscathed appears to have led to the belief that he had been protected because he was the only one of the four wearing his garments at the time.
[Elder Kimball] Spoke of Elder Richards being protected at Carthage Jail—having on the robe, while Joseph & Hyrum, and Elder Taylor were shot to pieces.[6]
This idea that the garments would have physically protected Joseph and Hyrum was further elaborated on by Hubert Howe Bancroft in his History of Utah. Bancroft notes the following regarding the temple garment,
This garment protects from disease, and even death, for the bullet of an enemy will not penetrate it. The Prophet Joseph carelessly left off this garment on the day of his death, and had he not done so, he would have escaped unharmed.[7]
Did Willard Richards violate the Word of Wisdom by using tobacco at Carthage Jail?
Summary: Willard Richards was a Thompsonian herbalist doctor, a nineteenth-century healing tradition that relied on wild tobacco extensively.Modern-day Church leaders have since clarified that the temple garment serves as "a protection against temptation and evil"
Modern-day Church leaders have since clarified that the temple garment serves as "a protection against temptation and evil" and instead of it being some type of 'lucky talisman' the "promise of protection [associated with it] is conditioned upon worthiness and faithfulness." (First Presidency Letter, 10 October 1988; see Ensign, August 1997, 19-).
The wearing of garments was used by those hostile to the Church as a means of identifying Mormons
The wearing of garments was used by those hostile to the Church as a means of identifying Mormons. In the autobiography of B.H. Roberts, Elder Roberts relates the story of how an "Elder Robinson" removed his garments while in hostile territory in order to avoid being identified as a Mormon.
But unfortunately if Elder Robinson should fall into the hands of enemies, it would be a betrayal of him as to his being a Mormon elder. He therefore retired to a densely wooded section of the country and, stripping off these garments, rolled them up and climbed a tree and tied them securely....But approaching the neighborhood of Kane Creek where the elders were reported to be killed, the railroad passes over a bit of trestle work over a very deep and quite large ravine, and near the middle of this trestle work he observed three men approaching from the other side, guns in hand. There was nothing left to do than to go right on.
These men proved to be members of the mountain guard watching for me. On meeting Elder Robinson they questioned him as to where he came from and what his purpose was, and when he told them that he was looking for a job cotton picking they laughed saying, "A damn fine cotton picker you would be. Look at your hands." And, of course, as Elder Robinson had not engaged in physical labor, his hands were white and soft, not at all characteristic of cotton pickers. He then told them of having been sick for sometime, and that accounted for his pallor in his face and hands and that he was just now beginning to get about and was now strong enough to begin cotton picking.
Hence he was in search of that job. They invited him to sit down while they thought things over. No sooner did he do that when one of the three grabbed his shirt by the collar and tore it so as to expose his body, but they found no garments incriminating him as to his Mormonism and finally allowed him to pass.[8]
There is no documentation that ties the wearing of garments to the practice of polygamy
Did Joseph and the others remove their sacred garments in order to avoid being identified as polygamists? There is no documentation that ties the wearing of garments to the practice of polygamy. It was not required that one practice polygamy in order to receive the endowment. In the case of Joseph Smith, he was easily identifiable whether or not he was wearing his garments. Removal of his garments would certainly have made no difference in his being identified and taken to Carthage.
Were Joseph Smith's final words, "O Lord, my God!" a cry for help or mercy from Freemasons in the mob at the Carthage jail?
Joseph Smith's final words were "O Lord, my God!"
According to the accounts of both John Taylor and Willard Richards—the two eyewitnesses who survived the mob's attack on Carthage jail—Joseph Smith's final words were "O Lord, my God!"
The account in the official History of the Church records:
Joseph, seeing there was no safety in the room, and no doubt thinking that it would save the lives of his brethren in the room if he could get out, turned calmly from the door, dropped his pistol on the floor and sprang into the window when two balls pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers, exclaiming. "O Lord, my God!"[9]
John Taylor reported:
Hyrum was shot first and fell calmly, exclaiming: I am a dead man! Joseph leaped from the window, and was shot dead in the attempt, exclaiming: O Lord my God! They were both shot after they were dead, in a brutal manner, and both received four balls. (D&C 135:1)
Willard Richards' testimony was that
two balls pierced [Joseph] from the door, and one entered his right breast from without, and he fell outward, exclaiming, "Oh Lord, my God!" As his feet went out of the window my head went in, the balls whistling all around. He fell on his left side a dead man.[10]
Those who knew Joseph Smith believed that this was an attempt to save his life and the life of his friends by calling out to Freemasons in the mob
Those who knew Joseph Smith believed that his use of the phrase "O Lord, my God!" was an attempt to save his life and the life of his friends by calling out to Freemasons in the mob. (Joseph and the other Mormons in the jail were Masons, Joseph himself having been initiated on 15 March 1842.)
Among the brotherhood of Freemasons, there is the Grand Hailing Sign of Distress: "Oh Lord, my God, is there no help for the widow's son?" According to Masonic code, any Mason who hears another Mason utter the Grand Hailing Sign must come to his aid.
Most adult men in Hancock County, Illinois, were Masons, and there were Masons in the mob that attacked the jail. If Joseph was attempting to give the Grand Hailing Sign, they would have been obligated to stop their attack and defend Joseph, Hyrum, John Taylor, and Willard Richards.[11]
John Taylor, a Master Mason himself, wrote:
...[T]hese two innocent men [Joseph and Hyrum] were confined in jail for a supposed crime, deprived of any weapons to defend themselves: had the pledged faith of the State of Illinois, by Gov. Ford, for their protection, and were then shot to death, while, with uplifted hands they gave such signs of distress as would have commanded the interposition and benevolence of Savages or Pagans. They were both Masons in good standing. Ye brethren of "the mystic tie" [Masonry] what think ye! Where is our good Master Joseph and Hyrum? Is there a pagan, heathen, or savage nation on the globe that would not be moved on this great occasion, as the trees of the forest are moved by a mighty wind? Joseph's last exclamation was "O Lord my God!"
If one of these murderers, their abettors or accessories before or after the fact, are suffered to cumber the earth, without being dealt with according to law, what is life worth, and what is the benefit of laws? and more than all, what is the use of institutions which savages would honor, where civilized beings murder without cause or provocation?[12]
According to Heber C. Kimball:
Masons, it is said, were even among the mob that murdered Joseph and Hyrum in Carthage jail. Joseph, leaping the fatal window, gave the Masonic signal of distress. The answer was the roar of his murderers' muskets.[13]
Zina D. H. Young wrote in 1878:
I am the daughter of a Master Mason [Heber C. Kimball]! I am the widow of a Master Mason [Joseph Smith] who, when leaping from the window of Carthage jail pierced with bullets, made the Masonic sign of distress; but...those signs were not heeded.[14]
From the above it appears the last words of Joseph Smith were believed by at least some people who knew him to be the Masonic cry of distress.
Were Joseph and Hyrum killed by John Taylor and Willard Richards?
One theory about the martyrdom of Joseph and Hyrum Smith is that they were killed by John Taylor and Willard Richards, who were acting under the orders of Brigham Young. Those advancing this theory rely on their interpretation of evidence currently available about the martyrdom scene. However, this interpretation is inconsistent with widely accepted interpretations by most scholars and researchers. There are three primary reasons why this theory is untenable: (1) currently available evidence, (2) the relationship between Joseph Smith and other Church leaders, and (3) the evidence of the actual assassins.
Currently Available Evidence
Little physical evidence currently exists for what happened in the Carthage Jail. In the jail itself, "the only physical evidence of the shooting of Joseph and Hyrum Smith that still remains at Carthage Jail are two bullet holes through the door of the jailer’s bedroom." We also have the clothing Hyrum wore when he was killed and the pocket watch he was carrying.[15] Thus, everything else is based on witness descriptions and later recollections or renderings of the physical scene. We have two eyewitness testimonies of what occurred inside the room, and another eyewitness testimony of what occurred outside the jail.[16] Their testimonies, currently existing physical evidence, and later recollections and renderings substantiate the accuracy of John Taylor's and Willard Richards' accounts. In-depth analyses are available in BYU Studies, Mormon Historical Studies, and Journal of Mormon History.[17]
Relationship between Joseph Smith and Other Trusted Church Leaders
In addition to current available evidence, proponents of this theory have to account for the relationship between Joseph and those closest to him, including Brigham Young, John Taylor, and Willard Richards. These leaders repeatedly testified of their love for Joseph and their despair that he was martyred. After the martyrdom, John Taylor wrote, "O give me back my Prophet dear, / And Patriarch, O give them back."[18] At a Church conference shortly after Joseph's death, Brigham Young said, "I feel to want to weep for 30 days." He also addressed "rumors that Joseph and Hyrum were not the only leaders targeted by anti-Mormon enemies: 'I don’t know whe[the]r theyll take my life,' he commented, and he confessed that he did not care, for 'I want to be with the man I love.'"[19]
Any theory purporting that these leaders killed Joseph has to account for the abundant evidence of their love for Joseph. Thus, as noted by one observer, this theory has "a gaping hole . . . the question of motive for Willard Richards and John Taylor killing Joseph and Hyrum. Anyone . . . might necessarily wonder why would Richards and Taylor want to kill Joseph and Hyrum? They might also ask whether there is any evidence to suggest that they believed they should do that."[20] Contrary to the motive proposed by those who theorize that Taylor and Richards killed Joseph and Hyrum, we have substantial evidence that the martyrdom was carried out for the mob's own political and religious reasons. This has been documented thoroughly by historian Joseph I. Bentley in BYU Studies.[21]
Video by The Interpreter Foundation.
The Evidence of the Actual Assassins
Finally, any theory about the martyrdom of Joseph and Hyrum has to account for the evidence of the actual assassins. First, the actual assassins proclaimed themselves as having committed the act, as explained by historian Alex Smith:
In the Warsaw Signal, editor Thomas Sharp publishes in the 10 July issue of 1844, an astonishing editorial titled "The Act and the Apology." A spoiler alert: there’s not much apology in it. It’s mostly a justification of why we did this, and I believe in many ways it stands unparalleled in American history as a written explanation for why a community deemed vigilantism necessary. It’s basically saying, had you been us, you would have killed him too.[22]
More evidence of the actual assassins comes from an 1845 trial. Nine men were charged with committing the murder of Joseph and Hyrum, and a trial was held. As explained by Dallin H. Oaks, who researched the trial:
There was ample evidence to convict all nine of the defendants. They were all present. They helped plan and bring the thing about and later bragged about it—ample evidence to convict them. But they were all found not guilty. It was a clear case where the law was against the defendants, but the facts of the case were approved by the jury. In other words, the jury wouldn’t convict someone of an obvious crime when the result of that crime was what the jurors desired. That was known as "jury nullification."…
Something that a principal defense attorney argued to the jury when all the evidence was in [was] he said to the jury, essentially, these men are not guilty because they expressed the community desire to be rid of this man. That’s jury nullification in its rankest description.[23]
The trial and evidence is explored in detail in the book Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith.[24]
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Notes
- ↑ Question posted to the Mormon Apologetics and Discussion board, October 2009
- ↑ Heber C. Kimball, Journal, 21 December 1845, and Oliver B. Huntington, Journal, 22 April 1897.
- ↑ Sarah G. Richards to Zina Huntington, 20 September 1890, Church Archives.
- ↑ HISTORY OF THE LIFE OF OLIVER B. HUNTINGTON, Written by Himself, 1878 - 1900
- ↑ William Clayton and George D. Smith (editor), An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, Utah: Signature Books, 1995), 222.
- ↑ Heber C. Kimball's diary for 21 Dec. 1845 kept by William Clayton as cited in The Nauvoo Endowment Companies p. 117
- ↑ Hubert Howe Bancroft, History of Utah (San Francisco, CA: The History Company, Publishers, 1890), 357 n.17.
- ↑ Brigham H. Roberts, Gary Bergera (ed.), The Autobiography of B.H. Roberts [citation needed]
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:618. Volume 6 link
- ↑ History of the Church, 6:618. Volume 6 link
- ↑ Masons in antebellum America took the Grand Hailing Sign very seriously. Many accounts exist of it being used during the Civil War. See Michael A. Halleran, The Better Angels of Our Nature: Freemasonry in the American Civil War (University Alabama Press, 2010).
- ↑ "The Murder," Times and Seasons 5 (15 July 1844), 585. off-site GospeLink Taylor's original italics have been removed, and italics added for emphasis. The article itself is unsigned, but John Taylor was the editor of the Times and Seasons and would have either written it or approved its publication.
- ↑ Orson F. Whitney, Life of Heber C. Kimball: The Father and Founder of the British Mission (Salt Lake City: Juvenile Instructor Office, 1888), 26. It should be noted that while Heber C. Kimball personally knew Joseph Smith, he was not an eyewitness to the events at Carthage.
- ↑ Andrew Jenson, Latter-Day Saint Biographical Encyclopedia: A Compilation of Biographical Sketches of Prominent Men and Women in the Church of Jesus Christ of Latter-Day Saints, 4 vols., (Salt Lake City, A. Jenson History Co., 1901; reprinted Salt Lake City, Utah : Greg Kofford Books, 2003), 1:698. Zina's statement about "leaping the window" matches very closely with what her father, Heber C. Kimball, said about the incident.
- ↑ Joseph L. Lyon, David W. Lyon, "Physical Evidence at Carthage Jail and What It Reveals about the Assassination of Joseph and Hyrum Smith," BYU Studies Quarterly 47, no. 4 (2008): 4–50.
- ↑ John Taylor and Willard Richards provided testimony of the interior, and a member of the mob who later joined the Church provided testimony of the exterior. See "Deaths of Joseph and Hyrum Smith," Church History Topics, accessed January 22, 2023, https://www.churchofjesuschrist.org/study/history/topics/deaths-of-joseph-and-hyrum-smith.
- ↑ See Lyon and Lyon, "Physical Evidence"; Curtis G. Weber, "Skulls and Crossed Bones? : A Forensic Study of the Remains of Hyrum and Joseph Smith," Mormon Historical Studies 10, no. 2 (Fall 2009): 1–29; E. Gary Smith, "Blood, Bullets, Pistols, and Mobbers: A New Look at Solving a Carthage Jail Mystery," Journal of Mormon History 45, no. 4 (October 2019): 1–37.
- ↑ "Poetry," Times and Seasons 6, no. 14 (August 1, 1845).
- ↑ Ronald K. Esplin, "Discipleship: Brigham Young and Joseph Smith," in Joseph Smith: The Prophet, the Man, ed. Susan Easton Black and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1993), 241–69.
- ↑ Hanna Seariac, "Conspiracy as History: 'Who Killed Joseph Smith?' as a Case Study," Public Square Magazine, January 18, 2022.
- ↑ Joseph I. Bentley, "Road to Martyrdom: Joseph Smith's Last Legal Cases," BYU Studies Quarterly 55, no. 2 (2016): 8–73.
- ↑ Episode 4: "The Martyrdom," in Road to Carthage: A Joseph Smith Papers Podcast, josephsmithpapers.org.
- ↑ Episode 8: "A Conversation with Dallin H. Oaks and Richard E. Turley Jr.," in Road to Carthage: A Joseph Smith Papers Podcast, josephsmithpapers.org.
- ↑ Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy: The Trial of the Accused Assassins of Joseph Smith (University of Illinois Press, 1979).
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
Does Joseph Smith qualify as a "martyr"?
An examination of the historical records shows that Joseph was well aware of his fate and faced it head-on as a willing martyr
An examination of the historical records shows that Joseph was well aware of his fate and faced it head-on as a willing martyr. His death marked a fulfillment of his own prophetic words that appeared as his last narrative in the History of the Church on Saturday June 22, 1844. He said:
I told Stephen Markham that if I and Hyrum were ever taken again we should be massacred, or I was not a prophet of God.[1]:546
What is a martyr?
Webster's Dictionary provides the following definitions of the word "martyr":
- a person who voluntarily suffers death as the penalty of witnessing to and refusing to renounce a religion
- a person who sacrifices something of great value and especially life itself for the sake of principle
Based upon this definition, we examine whether or not Joseph Smith qualifies as a "martyr."
Did Joseph voluntarily suffer death?
Joseph was a willing and innocent sacrifice on behalf of his people. He anticipated his death. Wilford Woodruff recorded Joseph's words in 1843 relative to his sacrifice:
I understand my mishion [sic] & business. God Almighty is my shield.... I shall not be sacrafised [sic] untill [sic] my time comes. Then I shall be offered freely.[2]
Similarly in his speech to the Nauvoo Legion on June 18, 1844:
I do not regard my own life. I am ready to be offered a sacrifice for this people; for what can our enemies do? Only kill the body, and their power is then at an end. Stand firm, my friends; never flinch. Do not seek to save your lives, for he that is afraid to die for the truth, will lose eternal life.... God has tried you. You are a good people; therefore I love you with all my heart. Greater love hath no man than that he should lay down his life for his friends. You have stood by me in the hour of trouble, and I am willing to sacrifice my life for your preservation.[1]
Hyrum and Helen Andrus describe Joseph's willingness and those who pleaded with him to not surrender:
As Joseph contemplated the scene, he could picture in his mind the militia overrunning Nauvoo and committing the same autracites as were acted upon the Saints in Missouri. Thus on Monday the 24th of June, Joseph expressed his resolution as "hundreds gathered before the Mansion House early in the morning. In their midst, with head erect, towering above the rest, the Prophet stood gazing alternately on the devoted city and its much loved citizens. He listened to the entreaties of the throng not to give himself up or he would be murdered. A few brave-hearted men proposed to escort him to the West. Others, up north would have him go, while a fearless tar (sailor) proffered him a safe passage on a steamboat to whither he would go. A smile of approbation lit up the Seer's countenance. His lovely boys, hanging on to his skirts, urged on the suite and cried, "Father, O Father don't go to Carthage. They will kill you." Not least impressive were the pleadings of his mother: "My son, my son, can you leave me without promising to return? Some forty times before have I seen you from me dragged, but never before without saying you would return; what say you now, my son?" He stood erect, like a beacon among roaring breakers, his gigantic mind grasping still higher. The fire flashed in his eye. With hand uplifted on high, he spoke, "My friends, nay, dearer still, my brethren, I love you. I love the city of Nauvoo too well to save my life at your expense. If I go not to them, they will come and act out the horrid Missouri scenes in Nauvoo. I may prevent it. I fear not death. My work is well nigh done. Keep the faith and I will die for Nauvoo."[3]
A guard from Carthage warned Joseph in Nauvoo before he left:
"If you go there they will kill you." "I know it, but I am going. I am going to give myself for the people, to save them" Joseph said.[4]
Joseph told the company who were with him:
I am going like a lamb to the slaughter, but I am calm as a summer's morning. I have a conscience void of offense toward God and toward all men. If they take my life I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall be said of me "He was murdered in cold blood!" [1]:6:555
On June 24, after Joseph's last visit with his family before going to Carthage, William Clayton writes:
He appeared to feel solemn & though[t]ful, and from expressions made to several individuals, he expects nothing but to be massacred. This he expressed before he returned from over the river but their appearing no alternative but he must either give himself up or the City be massacred by a lawless mob under the sanction of the Governor.[5]
In Joseph Smith's letter to Emma written from the Carthage Jail, on the final day of his life, he wrote:
"Dear Emma, I am very much resigned to my lot, knowing I am justified, and have done the best that could be done. Give my love to the children and all my friends."[1]:605
Was Joseph willing to die for his faith?
Joseph was, and always had been, willing to die for his faith, his God, and his people. Danel Bachman, illustrating this willingness, cited an 1838 incident when Joseph and Hyrum were in the hands of their enemies and were sentenced to be executed. Did he resist? No! Joseph, speaking of his feelings at the time said:
As far as I was concerned, I felt perfectly calm, and resigned to the will of my heavenly Father.... And notwithstanding that every avenue of escape seemed to be entirely closed, and death stared me in the face, and that my destruction was determined upon, as far as man was concerned; yet, from my first entrance into the camp, I felt an assurance, that I with my brethren and our families should be delivered. Yes, that still small voice, which has so often whispered consolation to my soul, in the depth of sorrow and distress, bade me be of good cheer, and promised deliverance.
Hyrum said of the event:
I thank God that I felt a determination to die, rather than deny the things which my eyes had seen, which my hands had handled, and which I had borne testimony to, wherever my lot had been cast; and I can assure my beloved brethren that I was enabled to bear as strong a testimony, when nothing but death presented itself, as ever I did in my life. My confidence in God was likewise unshaken."[6]
Joseph's history, words, and actions go contrary to many of his critics' picture of cowardliness. Joseph was well aware that the anti-Mormon sentiment was to "exterminate, utterly exterminate the wicked and abominable Mormon leaders, the authors of [their] troubles."[1]:5:456
Martyrdom in Christian history
Summary: Christians have never required someone to go passively and unresisting to their death to be considered a martyr.Does using a gun to defend himself, his brother, and his friends from an armed mob mean Joseph wasn't a martyr?
Joseph Smith fired a gun at Carthage Jail
Summary: Is it possible that Joseph Smith is not a martyr because, while in jail, he had a gun and he had the temerity to defend himself, his brother, and his friends? Hardly—martyrdom is death for one's beliefs. It does not require that one submit meekly to murder.Did Joseph order Jonathan Dunham, head of the Nauvoo legion, to rescue him?
There is little good evidence from the extant documents that Joseph attempted to have the Nauvoo Legion rescue him
Fawn Brodie claimed that Joseph Smith was panicking at Carthage Jail, and wrote an order to Jonathan Dunham (head of the Nauvoo legion), telling him to attack the jail and "save him at all costs" [7]
There is little good evidence from the extant documents that Joseph attempted to have the Nauvoo Legion rescue him. By contrast, he repeatedly ordered the militia to stay home and his followers to avoid assembling. He repeatedly expressed resignation as to his fate, and just prior to his martyrdom was seeking to add more legal help to his hearing two days distant—a strange choice if he expected to be liberated by the militia.
The entire tale sounds more like gossip or grumbling among a few who felt that the Mormons militia could have rescued Joseph if given the chance
That Dunham would receive orders from Joseph and refuse to follow them seems incredible. It would also be strange for Stout to be the only primary source to learn of such orders. Why would Dunham tell anyone that he had refused an order from the prophet? Why would he tell Stout, a fierce supporter of Joseph? Why did others not hear of this and report it? Why was Dunham not blamed by other LDS members later?
Stenhouse tells the story, and claims that the order was found discarded on the ground—again, this seems incredible. Why would Dunham dispose of such an incriminating bit of evidence so carelessly? If it was found, why did Brigham Young or other Church leaders never hear of, mention, or save it? The entire tale sounds more like gossip or grumbling among a few who felt that the Mormons militia could have rescued Joseph if given the chance.
Dunham's death was reported in William Clayton's diary as follows:
Daniel Spencer has returned from the West. He brings word that Brother Jonathan Dunham died of a fever.[8]
Thus, the attribution of Dunham's death to suicide occurs later. Even if the suicide claim is accepted, Oliver Huntington's witness says that it was because Dunham felt guilty for being unable to fortify Nauvoo adequately before Joseph went to Carthage for the last time.
The weight of evidence cannot, at present, sustain the claim that Joseph commanded the Nauvoo Legion to come rescue him.[9] Errors, miscitation of sources, and typographical problems have further clouded this issue.
The critics and their sources: There are two basic 'streams' of this theory
The first derives from Fawn Brodie (1945):
Other authors have followed Brodie. Abanes (One Nation Under Gods), for example, merely quotes Brodie as his source. Denton simply repeats the claim without acknowledging Brodie as the source.
Brodie's evidence derives from two sources:
- Allen J. Stout, manuscript journal, 1815-89, p. 13.
- T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 164n..
Brodie says that Stout's story "is confirmed" by Stenhouse, but Stenhouse mentions no names.[10]:n.94
New wrinkle: Hofmann forgeries
The second evidential stream draws on the first, but adds a new wrinkle. This wrinkle is one of the Hofmann forgeries.[11] Mark Hofmann forged the supposed letter from Joseph to Dunham, and it was published in a collection of Joseph's personal writings before the forgery was discovered.
Despite the fact that the document is a forgery, some authors have continued to use it. For example, D. Michael Quinn used it as evidence as late as 1994, and cites the Jessee transcript of the letter (cited above):
The morning of 27 July, Smith sent an order (in his own handwriting) to Major-General Jonathan Dunham to lead the Nauvoo Legion in a military attack on Carthage "immediately" to free the prisoners. Dunham realized that such an assault by the Nauvoo Legion would result in two blood baths—one in Carthage and another when anti-Mormons (and probably the Illinois militia) retaliated by laying siege to Nauvoo for insurrection. To avoid civil war and the destruction of Nauvoo's population, Dunham refused to obey the order and did not notify Smith of his decision. One of his lieutenants, a former Danite, later complained that Dunham "did not let a single mortal know that he had received such orders."
- Citing: "Joseph Smith to Jonathan Dunham, 27 June 1844, in Jessee, Personal Writings of Joseph Smith, xxv, 616-17; Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:529. Volume 6 link referred to this order but neither quoted nor summarized it....Allen J. Stout journal, 13; also T. B. H. Stenhouse, The Rocky Mountain Saints...,164n, told the incident without naming Dunham."[12]:141
</blockquote>
There is no mention in History of the Church that Joseph wrote a letter to Dunham urging him to come to their rescue
We note too that the History of the Church citation is also in error; Quinn transposed two numbers; the correct citation is 6:592. Despite this claim, there is no mention in History of the Church that Joseph wrote a letter to Dunham urging him to come to their rescue. Joseph wrote several known letters to Dunham, none of which supports Quinn's claim. The History of the Church entry reads:
"Willard Richards made copies of the orders of Joseph Smith as Mayor to Marshal John P. Greene, and as Lieut.-General to Major-General Jonathan Dunham."
These are clearly the letters referred to earlier in the History of the Church (see 6:493), which say nothing about rescuing the prisoners at Carthage.
Quinn goes on to claim that:
However, another former Danite took self-inflicted retribution for the death of Joseph Smith. When Nauvoo Mormons learned that Jonathan Dunham had ignored the prophet's direct order to lead the Nauvoo Legion in a rescue at Carthage Jail, some called him a "coward and traitor." Others dismissed him as a "fool and idiot."....[12]:179
He here uses the same citation as before: the Jesse volume, with its forged Hofmann document.
Quinn's retraction and the error's perpetuation
In 1995, Quinn wrote a letter in which he acknowledged his reference to the forged document and included and explanation:
While vacationing in California during January, I received a telephone call informing me that my newly published book Mormon Hierarchy had cited a Hoffman-forged letter to Jonathan Dunham in the source notes. I'll spare you my immediate reaction, but it was stronger than "Oh hell!"....
The only parts of the Dunham letter I used were the variant date (a day later than History of the Church) and the word "immediately," but during my rushed revision of this passage I mistyped the month in my narrative. I should have caught my misstatement that Joseph Smith wrote these orders a month after his June death, but I never saw that error. Nor did I see the typographical error of transposing the page-number citation in History of the Church for the letter.[13]
Quinn continues to insist on his misreading of the History of the Church entry (see discussion above), only correcting his typographical error in the citation (6:592 instead of 6:529).
Quinn ignores that he also claimed (without evidence save from the forgery) that the writing was "in his [Joseph's] own handwriting."
Errata for Teachings of the Prophet Joseph Smith--available by 1986-1987. See Bennett, "Hofmann's last bomb."
Quinn went on to claim that he could only locate this information in Silitoe and Roberts' 1988 volume Salamander. While the information is available in Salamander (see pp. 110, 132, 282, 547, and plate 37), this was not the only source available. The letter's forged status was also discussed in Dialogue 21/4 (Winter 1988): 170. BYU Studies included a long list of forged documents and other material related to the Hofmann forgeries in 1989, including the Dunham letter.[14]. Curtis Bench produced an errata sheet for Dean Jesse's book Personal Writings of Joseph Smith in 1986-1987.[15]
Quinn made corrections for the 1997 printing of Origins of Power. However, his publisher issued the New Mormon Studies CD-ROM in 1998, but still included Quinn's erroneous 1994 version in this digital product.
Quinn: distorting another source
Quinn tries to provide extra proof by writing that:
Later general authority Seymour B. Young (who had survived the Haun's Mill massacre) recorded a different story he learned from another former Danite. Ever since the martyrdom, Dunham "seemed to grieve over the matter" of not rescuing the prisoners at Carthage, and the anniversary of the prophet's death pushed him into despair. A month later he persuaded "a friendly Indian" (Dana) "to kill and bury him."[12]:179
For this claim, Quinn appeals again to Stenhouse (who, as noted above, mentioned no names and could have had no personal knowledge of these events), and to an Oliver B. Huntington statement, in Seymour B. Young diary, 23 May 1903, LDS archives. But, this supposed confirmation turns out to be nothing of the sort. Dean Jessee wrote, in a review of Quinn's work that
In his treatment of Joseph Smith's death, Quinn refers to the statement by Allen Stout that Joseph, in Carthage Jail, had ordered Jonathan Dunham, commander of the Nauvoo Legion, to bring the legion and rescue him; and that Dunham did not respond (p. 141). Quinn quotes Seymour Young's 1903 conversation with Oliver Huntington, reporting that Dunham "seemed to grieve over the matter" of failing to rescue Joseph; depressed, Dunham persuaded a friendly Indian to kill and bury him (pp. 179-80). But Quinn has altered the Young conversation with Huntington to support Stout's story that Joseph had sent for the Nauvoo Legion. According to Young, Huntington informed him that, in the spring of 1844, Joseph told Dunham to fortify Nauvoo so the Saints could make a stand against their enemies. Dunham's depression after the martyrdom was over his failure to complete the fortification; he felt that had he done so, the Prophet might not have had to go to Carthage in the first place.[16]:167
Jessee makes no mention of Quinn's further difficulties in using the forged Hofmann document years after its status as a fraud was revealed. Thus, the case for Joseph's order to Dunham rests only on Stout's account. Stenhouse mentions the story, but he was in England at the time. He could have had no independent confirmation.
This does not stop Quinn from later, in his timeline, acting as if his entire scenario is well-proven:
28 July. Jonathan Dunham, despondent about disobeying Smith's orders to rescue him from jail, commits suicide. Later disclosures indicate that Dunham, who was a captain of Nauvoo's police, major-general of the Nauvoo Legion, and a Council of Fifty member, accomplished the suicide by asking a native American friend (Lewis Dana, fellow member of the Fifty) to "kill and bury him."[12]:652
No references are provided, a deficiency which reviewers have noted.[17]
Joseph's orders to Dunham
June 17, 1844: Joseph issued three letters of instruction which impacted Dunham. The first was to John P. Greene, marshal of the city:
SIR.—Complaint having been made to me on oath that a mob is collecting at sundry points to make an attack on this city, you will therefore take such measures as shall be necessary to preserve the peace of said city according to the provisions of the charter and the laws of the state; and with the police and the Legion, see that no violent set is committed. General Dunham is hereby instructed to act with the Marshal in keeping the peace, according to law.
The second two letters addressed Dunham directly:
Complaint having been made on oath that a mob is preparing to make an attack upon this city and citizens of Nauvoo, and having directed the Marshal to keep the peace, you are hereby commanded to order the Nauvoo Legion to be in readiness to assist said Marshal in keeping the peace, and doing whatever may be necessary to preserve the dignity of the state and city....
You are hereby instructed to execute all orders of the Marshal, and perform all services with as little noise and confusion as possible, and take every precaution to prevent groups of citizens, &c., from gathering on the bank of the river, on the landing of boats or otherwise, and allay every cause and pretext of excitement as well as suspicion, and let your operations be efficient and decided.[1]:493
On June 18, 1844 Joseph declared martial law
On the 20th Joseph said, "I went with my staff and Major-General Dunham to the prairie, to view the situation of the ground, and to devise plans for the defense of the city, and select the proper locations to meet the mob, and made arrangements for provisions for the city, instructing my agent to pledge my farms for the purpose."[1]:528
On June 22, 1844 Joseph instructed Dunham by letter to prepare the city for defense
Joseph wrote to Dunham,
You will proceed without delay, with the assistance of the Nauvoo Legion, to prepare the background [Eastern part] of said city for defense against an invasion by mobs, cause the Legion to be furnished with tents, and make your encampment in the vicinity of your labor.[1]:532
On June 24, 1844 Joseph instructed Dunham to comply with the governor's order for the Nauvoo Legion to return state arms
Joseph instructed Dunham to comply with the governor's order for the Nauvoo Legion to return state arms.[1]:556 The next day, Joseph and Hyrum surrendered themselves and went to Carthage.
Joseph returned to surrender himself to the Illinois governor, Thomas Ford, after being appealed to by Emma and others
Joseph was safely away in Iowa with Hyrum. He returned to surrender himself to the Illinois governor, Thomas Ford, after being appealed to by Emma and others. Emma reported that Joseph said, "I will die before I will be called a coward."[18]
Joseph also remarked that "If my life is of no value to my friends [those in Nauvoo who were urging him to return for fear of the mob] it is of none to myself....if they had let me alone there would have been no bloodshed but now I expect to be butchered. Hyrum likewise remarked that "We had better go back and die like men." And, on the way out of Nauvoo to Carthage, Joseph was reported to say, "I go like a lamb to the slaughter."[19]
Joseph's attitude in Carthage
On 25 June, Joseph wrote a letter to Emma from Carthage
Joseph wrote,
There was a little mutiny among the "Carthage Greys"; but I think the Gov. has & will succeed in enforcing the laws. I do hope the people of Nauvoo will continue placid pacific & prayerful.
N.B. Governor Ford has just concluded to send some of his malitia to Nauvoo to protect the citizens, & I wish that I they may be kindly treated. They will co-ope=rate with the police to keep the peace
of the cityThe Governors orders will be read in hearing of the police & officers of the Legion, as I suppose.[20]
Joseph hopes Mormons will remain "placid, pacific, and prayerful." He notes that the state militia will keep peace in Nauvoo—a sure obstacle to any attempt to call out the militia.
Joseph wrote to Emma, from Carthage (8:20 am) on 27 June 1844 asked her to tell Dunham to instruct people to stay home
...I want you to tell Bro Dunham to instruct the people to stay at home and attend to their own business and let there be no groups or gathering together unless by permission of the Gov— they are called together to receive communications from the Gov— which would please our people, but let the Gov. direct. —Bro Dunham of course, will obey the orders of the Government officers, and render them the assistance they require....I am very much resigned to my lot knowing I am Justified and have done the best that could be done give my love to the children[21]
Joseph is here forbidding assembly of the people, a necessary prelude to any attempt to rescue him or Hyrum.
Joseph's last letter to was to lawyer Orville H. Browning on 27 June 1844
Joseph's last known letter was to an attorney he wished to add to his legal defense:
Myself and brother Hyrum are in Jail on [a] charge of Treason, to come up for examination on Saturday morning 29th inst. and we request your professional services at that time, on our defence without fail....P.S. There is no
groundof action, for we have not been guilty of any crime; neither is there any just cause of suspicion against uswhen facts are shownbut certain circumstances make your attendance very necessary.[22]
Critical sources |
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Did Joseph "defy" a warning from God to flee to the west?
Vilate Kimball described Joseph's pause as his stopping to compose his mind and getting the will of the Lord concerning him, that will of course being that he should return and face his fate
D. Michael Quinn makes the following claim:
Mar 21,1858 - Brigham Young tells this special conference that Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial, that the church’s founding prophet lost Spirit of God the last days of his life, and died as unnecessary martyr. He published this talk as pamphlet. [23]
Joseph's mind was made up. Vilate Kimball described Joseph's pause as his stopping to compose his mind and getting the will of the Lord concerning him, that will of course being that he should return and face his fate. "Their giveing [sic] themselves up," says Vilate, " is all that will save our city from destruction."[24] Thus, although Joseph disregarded the Lord's warning to leave, he sought the Lord's will concerning his decision to return in order to save Nauvoo. There is no indication that he sinned or lost the Lord's guidance by doing so.
Did Joseph return to Nauvoo contrary to Lord's instruction?
Danel Bachman discussed this issue at the Joseph Smith Symposium in 1992:
Vilate Kimball adds a unique perspective to the Prophet’s return across the Mississippi on 24 June. Some accounts say that Joseph had a revelation directing him to head west (HC 6:545-46). But Vilate wrote to her husband that, "Joseph went over the river out of the United States, and there stoped [sic] and composed his mind, and got the will of the Lord concerning him, and that was, that he should return and give himself up for trial" (Esplin 235). Was there a revelation? Were there two revelations? No one knows, but I do not doubt the possibility.[25]
Joseph no doubt would have sought the Lord's guidance before returning to Nauvoo. The Church held a conference in Boston shortly after Joseph's death, with much of the Quorum of the Twelve being present.[26] Elder Woodruff arrived in Boston on July 10th, and Orson Hyde arrived on the 18th. According to Elder Woodruff, Elder Hyde "had advertised to Preach upon the murder of Joseph and Hyram Smith."[27] Woodruff provided in his journal a synopsis of Elder Hyde's comments,
A word about Br Joseph being killed. Some have thought he could not be killed. But the Lord never said so neither did Joseph say so. So did Peter say to Jesus when he told him that he would be slain or offered, far be it from thee. This shall not come upon thee. Jesus said get the behind me Satan. Thou savoreth not the things that be of God but of men.
In the first instance The Prophet crossed the river to Iowa & while there he inquired of the Lord what he should do and the Lord told him to return and give himself up. He appeared to be aware that he would be slain.[28]
Examination of sources used to support the critical claim
From History of the Church, Vol 6, Ch. XXIX:
Saturday, June 11 [22], 1844.--About 9 p. m. Hyrum came out of the Mansion and gave his hand to Reynolds Cahoon, at the same time saying, "A company of men are seeking to kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Goodbye, Brother Cahoon, we shall see you again." In a few minutes afterwards Joseph came from his family. His tears were flowing fast. Be held a handkerchief to his face, and followed after Brother Hyrum without uttering a word. (emphasis added)
According to this, Hyrum said that the Lord warned Joseph to flee to the Rocky Mountains. When Joseph ultimately turned back toward Nauvoo, he was turning away from safety toward likely death.
Brigham Young expressed his view on this action. From the journal of Charles Walker:
21 March 1858
Bro. Brigham spoke a little on the rise and persecution of the Church said that if Bro. Joseph Smith had been led by the Spirit he had, he would never given himself up and gone to Carthage but he would have gone right to these mountains and would have been alive today to lead this people. Said the sheep must follow the shepherd not the shepherd follow the sheep. Said it was not policy to shed the blood of our enemies and was better to leave our homes than to be driven from them spoke of us burning our houses. . . said he was going to send 500 families across the Desert to the White Mountains as soon as possible. Said some might think he was mistaken says he is the voice of God to this people and their salvation and you can do as you darn please but I am going there when the time comes. (emphasis added)
—Charles Walker Journal p3[29]
Examination of Quinn's claim relative to the source used
Based upon the Brigham Young source shown above, D. Michael Quinn claims:
- That Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial.
- That the church’s founding prophet lost Spirit of God the last days of his life.
- That Joseph died as unnecessary martyr.
Examining the Brigham Young quote that Quinn used as his source, it is clear that Brigham believed that if Joseph had "been led by the Spirit he had," that he would have not returned to Nauvoo and that his life would have been spared. Thus Brigham felt that Joseph's death was not necessary. This could be used to support Quinn's claims #1 and #3.
Quinn's claim #2, that Joseph "lost the Spirit of God the last days of his life," is clearly not supported by Brigham's statement. In fact, it states quite the opposite—that if Joseph "had been led by the Spirit he had," that he would not have returned to Nauvoo and ultimately been killed.
Why did Joseph return to Nauvoo?
Why did Joseph turn around and return to Nauvoo? In response to the accusations of abandonment from Emma and some in his party, Joseph said,
"'If my life is of no value to my friends it is of none to myself.' Joseph said to Rockwell, 'What shall I do?' Rockwell replied, 'You are the oldest and ought to know best; and as you make your bed, I will lie with you.' Joseph then turned to Hyrum, who was talking with [Reynolds] Cahoon, and said, 'Brother Hyrum, you are the oldest, what shall we do?' Hyrum said, 'Let us go back and give ourselves up, and see the thing out.' After studying a few moments, Joseph said, 'If you go back I will go with you, but we shall be butchered.' Hyrum said, 'No, no; let us go back and put our trust in God, and we shall not be harmed. The Lord is in it. If we live or have to die, we will be reconciled to our fate.' After a short pause, Joseph told Cahoon to request Captain Daniel C. Davis to have his boat ready at half-past five to cross them over the river."[30]
Why did Joseph Smith attempt to leave through the window of Carthage Jail?
The idea that Joseph tried to escape through the window to save the lives of Richards and Taylor is in harmony with one of the reasons he went to Carthage
Non-Mormon Colonel John Hay, an American poet and statesman, recorded the day's details leading up to the murder, shedding light on the mood of the mob that infamous day. He wrote:
[The mobsters] followed their leaders off on the road to Carthage, with rather vague intentions. They were annoyed at the prospect of their picnic coming so readily to a close, at losing the fun of sacking Nauvoo, at having to go home without material for a single romance... These trudged along under the fierce summer sun of the prairies towards the town where the cause of all the trouble and confusion of the last few years awaited them.
The farther they walked the more the idea impressed itself upon them that now was the time to finish the matter totally. The unavowed design of the leaders communicated itself magnetically to the men, until the entire company became fused into one mass of bloodthirsty energy...
...As the avengers came in sight of the mean-looking building that held their prey, the sleeping tiger that lurks in every human heart sprang up in theirs, and they quickened their pace to a run. There was no need of orders,-no possibility of checking them now. The guards were hustled away from the door, good-naturedly resisting until they were carefully disarmed.162
Interjecting into Hay's narrative, the view from inside the jail finds the mob rushing up the stairs to the room where Joseph and his friends were. It was "at this point, Joseph sprang to his coat for his six-shooter, Hyrum for his single barrel, Taylor for Markham's large hickory cane, and Dr. Richards for Taylor's cane. All sprang against the door, the balls whistled up the stairway, and in an instant one came through the door...Joseph Smith, John Taylor and Dr. Richards sprang to the left of the door, and tried to knock aside the guns of the ruffians...Joseph, seeing there was no safety in the room, and no doubt thinking that it would save the lives of his brethren in the room if he could get out, turned calmly from the door, dropped his pistol on the floor and sprang into the window when two balls pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers, exclaiming. 'O Lord, my God!'"[31]
The idea that Joseph tried to escape through the window to save the lives of Richards and Taylor is in harmony with one of the reasons he went to Carthage to begin with.[32]
The historical account reads that "Dr. Richards' escape was miraculous; he being a very large man, and in the midst of a shower of balls, yet he stood unscathed, with the exception of a ball which grazed the tip end of the lower part of his left ear. His escape fulfilled literally a prophecy which Joseph made over a year previously, that the time would come that the balls would fly around him like hail, and he should see his friends fall on the right and on the left, but that there should not be a hole in his garment."[33]
Mr. Hay continuing with his narrative writes:
Joe Smith died bravely...after he half leaped, half fell, into the jail yard below. With his last dying energies he gathered himself up, and leaned in a sitting posture against the rude stone well-curb. His stricken condition, his vague wandering glances, excited no pity in the mob thirsting for his life.
A squad of Missourians who were standing by the fence leveled their pieces at him, and, before they could see him again for the smoke they made, Joe Smith was dead.
The moment the work was done, the calmness of horror succeeded the fever of fanatical rage. The assassins hurried away from the jail, and took the road to Warsaw in silence and haste. They went home at a killing pace over the wide, dusty prairie.
Notes
- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 6 link
- ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:217. ISBN 0941214133.
- ↑ Hyrum L. Andrus and Helen Mae Andrus, They Knew the Prophet (Salt Lake City: Bookcraft, 1974), 183.
- ↑ Bachman, "Joseph Smith, a True Martyr," 330.
- ↑ Bachman, "Joseph Smith, a True Martyr," 328.
- ↑ Bachman, "Joseph Smith, a True Martyr," 324-325.
- ↑ Fawn Brodie, No Man Knows My History, 392.
- ↑ William Clayton and George D. Smith (editor), An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, Utah: Signature Books, 1995), xxx (entry dated [citation needed]).
- ↑ Note that Bushman ignores the claim about a private letter to Dunham: Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 548.
- ↑ D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), {{{pages}}}.
- ↑ Allen D. Roberts, "'The Truth is the Most Important Thing': The New Mormon History According to Mark Hofmann," Dialogue: A Journal of Mormon Thought 20 no. 4 (Winter 1987), 92. See also second edition of Jessee's Personal Writings where he lists the five forged documents that have been removed (p. xix).
- ↑ 12.0 12.1 12.2 12.3 D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), {{{pages}}}.
- ↑ "D. Michael Quinn's Responses To Questions About Use of Sources in the 1994 Publication of Mormon Hierarchy: Origins of Power," (9 February 1995). off-site
- ↑ Anonymous, "The Mark Hofmann Case: A Bibliographical Guide," Brigham Young University Studies 29 no. 1 (Winter 1989), 104–124. off-site
- ↑ "Mark Hofmann Forgeries in Personal Writings of Joseph Smith. Edited by Dean C. Jessee; reproduced in Rick Bennett, "Hofmann's Last Bomb Blew the Lid Off Mormon History," blog post and podcast (9 October 2017).
- ↑ Dean C. Jessee, "review of The Mormon Hierarchy: Origins of Power," Journal of Mormon History 22:2 (Fall 1996): {{{start}}}.
- ↑ "In a work where source notes are taken as seriously as they are in this book, it is unfortunate that they were not included in appendices 6 (Biographical Sketches) and 7 (Selected Chronology). The careful student needs to be able to weigh the evidence for the extensive and sometimes sensational information that is given here." - Jessee, review of Mormon Hierarchy, 167–168.
- ↑ Elder Edmund C. Briggs, "A Visit to Nauvoo in 1856," Journal of History [Reorganized] 9 (October 1916): 453-54; cited by Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy, the Trial of the Accused Assassins of Joseph Smith (Urbana, Illinois: University of Illinois Press, 1979), 27 n. 65. ISBN 025200762X.
- ↑ Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy, the Trial of the Accused Assassins of Joseph Smith (Urbana, Illinois: University of Illinois Press, 1979), 17. ISBN 025200762X. Sources cited are: (a) Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:549. Volume 6 link (b) "Journal of Wandle Mace," 144 (c) Editor, "Editorial," Times and Seasons 5 (15 July 1844), 585. off-site GospeLink
- ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, revised edition, (Salt Lake City, Utah: Deseret Book, 2002), 603-604.
- ↑ Jessee, Personal Writings, 611.
- ↑ Jessee, Personal Writings, 612.
- ↑ D. Michael Quinn, The Mormon Hierarchy: Extensions of Power (Signature Books, 1997), 757 ( Index of claims )
- ↑ Danel Bachman, "Joseph Smith: A True Martyr," given at the Joseph Smith Symposium, 22 February 1992, in Susan Easton Black & Charles D. Tate, Jr., eds., Joseph Smith: The Prophet (BYU Religious Studies Center 1993), 315-32
- ↑ "Joseph Smith, a True Martyr," 328, cited from Ronald K. Esplin, "Life in Nauvoo, June 1844: Vilate Kimball’s Martyrdom Letters," Brigham Young University Studies 19 no. 2 (Winter 1979), 235.
- ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:414. ISBN 0941214133. Woodruff notes: "There being present a majority of the quorum of the Twelve viz seven as follows: B. Young H. C. Kimball, O Hyde O. Pratt Wm. Smith, L. Wight & W. Woodruff, And a large number of Elders. Elder B. Young took the Chair. Conference opened by Prayer."
- ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:420,423. ISBN 0941214133. Woodruff notes in his July 10th entry: "I here took the Cars for Boston. Arived at 9 oclock with Elder Stodard. Distance 100 miles. Sister Foss gave me $1 Calvin 50 cts Rhoda Scammans $2.50 cts to help bear my expenses home. I had to pay $2.75 cts to Boston."
- ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:427 (journal entry dated 18 July 1844). ISBN 0941214133.
- ↑ Eldon Watson (editor), Brigham Young Addresses (1982), 3:87. and Richard S. Van Wagoner, Complete Discourses of Brigham Young 5 vols. (Signature Books and Smith-Pettit Foundation, 2010), 3:1418. See here for addenda and review.
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), {{{vol}}}:547-550.
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:617-618. Volume 6 link
- ↑ Danel Bachman, "Joseph Smith: A True Martyr," 325-326, from a speech given at the Joseph Smith Symposium, 22 February 1992, in Susan Easton Black & Charles D. Tate, Jr., eds., Joseph Smith: The Prophet (BYU Religious Studies Center 1993), 315-32. Bachman concurs that Joseph's attempted escape from the window was to save the lives of his friends in the room.
- ↑ History of the Church, 6:619. Volume 6 link
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
| Related articles: | John C. Bennett and plural marriage at Nauvoo Summary: Mountebank, deceiver, and charmer, John C. Bennett's arrival at Nauvoo and his interactions with the Saints and Joseph would have a lasting impact that led indirectly to Joseph's death. |
| Nauvoo city charter Summary: Follow this to learn about historical and political events that preceded the Nauvoo Expositor issue. The powers granted Nauvoo were not seized by the Saints; they were granted lawfully, and could have been removed lawfully by the legislature. |
Was the destruction of the Nauvoo Expositor legal?
The destruction of the Nauvoo Expositor led directly to the murder of Joseph and Hyrum
It is claimed by one critic of the Church that Joseph "could not allow the Expositor to publish the secret international negotiations masterminded by Mormonism’s earthly king." [1] Another claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [2]
The Expositor incident led directly to the murder of Joseph and Hyrum, but it was preceded by a long period of non-Mormon distrust of Joseph Smith, and attempts to extradite him on questionable basis.
The destruction of the Expositor issue was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.
Joseph seems to have believed—or, his followers believed after his death—that the decision, while 'unwise' for Joseph, may have been in the Saints' interest to have Joseph killed. For a time, this diffused much of the tension and may have prevented an outbreak of generalized violence against the Saints, as occurred in Missouri.
The destruction of the first issue was legal, but it was not legal to destroy the printer's type
It is claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [3]
The destruction of the Expositor issue (i.e., the paper itself) was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.
Joseph did not unilaterally order the action against the Expositor—it was the Nauvoo City Council (which included non-Mormons) which reached the unanimous decision. Having reached that decision, Joseph Smith then issued an order, as mayor, to carry out the Council's decision. As described in the Church's 2011 Priesthood/Relief Society manual:
On June 10, 1844, Joseph Smith, who was the mayor of Nauvoo, and the Nauvoo city council ordered the destruction of the Nauvoo Expositor and the press on which it was printed. [4]
History of the Church also describes this event [5]:
I [Joseph Smith] immediately ordered the Marshal to destroy it [the Nauvoo Expositor] without delay, and at the same time issued an order to Jonathan Dunham, acting Major-General of the Nauvoo Legion, to assist the Marshal with the Legion, if called upon so to do." [6]
The First Amendment is irrelevant to this discussion. In 1844, the First Amendment only applied to federal law; it had no application to state or local law until the passing of the Fourteenth Amendment after the Civil War.
Critical sources |
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What caused William Law to apostatize from the Church and turn against Joseph Smith?
William Law in 1836: "I assure you I have found [Joseph Smith] honest and honourable in all our transactions which have been very considerable"
A Canadian, William Law joined the Church in 1836 and moved to Nauvoo in 1839. After having lived near Joseph Smith in Nauvoo, William wrote to a friend:
I have carefully watched his movements since I have been here, and I assure you I have found him honest and honourable in all our transactions which have been very considerable. I believe he is an honest upright man, and as to his follies let who ever is guiltless throw the first stone at him, I shant do it.[7]
William Law in 1844: "I cannot fellowship the abominations which I verily know are practiced by this man [Joseph]"
- 8 January 1844
- William Law released as Second Counselor in the First Presidency; Joseph Smith noted that William "was injuring him by telling evil of him…" William considered his release to be "illegal," since he had been called "by revelation," but wrote "I cannot fellowship the abominations which I verily know are practiced by this man [Joseph], consequently I am glad to be free from him."[8]
One of William’s key concerns seems to have revolved around plural marriage
His non-member son, Richard, later recounted:
About the year 1842, he was present at an interview between his father and the Prophet Joseph. The topic under discussion was the doctrine of plural marriage. William Law, with his arms around the neck of the Prophet, was pleading with him to withdraw the doctrine of plural marriage, which he had at that time commenced to teach to some of the brethren, Mr. Law predicting that if Joseph would abandon the doctrine, 'Mormonism' would, in fifty or one hundred years, dominate the Christian world. Mr. Law pleaded for this with Joseph with tears streaming from his eyes. The Prophet was also in tears, but he informed the gentleman that he could not withdraw the doctrine, for God had commanded him to teach it, and condemnation would come upon him if he was not obedient to the commandment.
During the discussion, Joseph was deeply affected. Mr. Richard S. Law says the interview was a most touching one, and was riveted upon his mind in a manner that has kept it fresh and distinct in his memory, as if it had occurred but yesterday.
Mr. Law also says, that he has no doubt that Joseph believed he had received the doctrine of plural marriage from the Lord. The Prophet's manner being exceedingly earnest, so much so, that Mr. Law was convinced that the Prophet was perfectly sincere in his declaration.[9]
William Law was excommunicated
- 18 April 1844
- William Law excommunicated. Austin Cowles of the Nauvoo high council, James Blakeslee, Charles G. Foster, and Francis M. Higbee joined him in leaving the Church, and he was supported in his opposition to Joseph by his brother Wilson.[10] They announced the formation of a ‘reform’ Church based upon Joseph’s teachings up to 1838, with William as president.
William even decided that Joseph Smith’s opposition to Missouri (and the treatment the Saints had received there) was "unChristian"!
The hostile spirit and conduct manifested by Joseph Smith, and many of his associates towards Missouri . . . are decidedly at variance with the true spirit of Christianity, and should not be encouraged by any people, much less by those professing to be the ministers of the gospel of peace.[11]
Williams had financial quarrels with Joseph
William had economic quarrels with Joseph, and was probably too fond of his own financial state, rather than helping the poor of the Church. William and his brother Wilson had bought the higher land on the outskirts of Nauvoo; the Church (through Joseph) owned the land in the river bottom. Joseph declared that new arrivals should purchase lands from the Church (this was in part an effort to help liquidate the Church’s debts), but William objected to this plan as prejudicial to his own financial interests.[12]
Hyrum presented Law and his wife with the revelation on plural marriage, which affected Law greatly
William was probably also troubled by the death of his wife and daughter even after Church leaders had prayed for them. Hyrum presented Law and his wife with the revelation on plural marriage. Long after the fact, William reported his reaction:
Hyrum gave it [the revelation] to me in his office, told me to take it home and read it, and then be careful with it, and bring it back again…[My wife Jane] and I were just turned upside down by it…We did not know what to do.[13]
Law ultimately called Joseph a "demon"
It is not clear whether Jane and William Law were ever sealed. Alexander Neibaur and Hyrum Smith both reported that Joseph told William he could not seal him to Jane because the Lord forbade it; Neibaur indicated that this was because William was "a Adulterous person."[14] There is no evidence of this other than Neibaur's statement however.
In the clash that followed, William began "casting the first stone," at Joseph’s supposed failings, and the man which he had once admired as honourable and without cause for complaint became, in his newspaper, a "demon," a power-mad tyrant, a seducer, and someone who contributed to the early death of young women.
Did Joseph Smith or his associates attempt to reconcile with William Law before he published the Nauvoo Expositor?
Prior to the publication of the Expositor, Hyrum Smith, Almon W. Babbitt, and Sidney Rigdon attempted to reconcile William Law to the Church
William Law announced he would reconcile only under the condition that Joseph publicly state that the practice of polygamy was "from Hell":
I told him [Sidney] that if they wanted peace they could have it on the following conditions, That Joseph Smith would acknowledge publicly that he had taught and practised the doctrine of plurality of wives, that he brought a revelation supporting the doctrine, and that he should own the whole system (revelation and all) to be from Hell.[15]
The Nauvoo Expositor declared that Joseph was ""blood thirsty and murderous...demon...in human shape"
Shortly afterward, on 7 June 1844, the first (and only) edition of the Nauvoo Expositor was published. It detailed Joseph’s practice of plural marriage, and charged him with various crimes, labeling him a "blood thirsty and murderous...demon...in human shape" and "a syncophant, whose attempt for power find no parallel in history...one of the blackest and basest scoundrels that has appeared upon the stage of human existence since the days of Nero, and Caligula."[16]
How was the decision reached to destroy the Nauvoo Expositor?
Destruction of Expositor
- 8 June 1844
- Nauvoo city council meets regarding the Expositor.
- 10 June 1844
- The city council declares the Expositor a public nuisance and threat to the peace. This was not mere exaggeration; there were sixteen episodes of mob violence against controversial newspapers in Illinois from 1832 to 1867, and so the leaders’ fears of civil unrest were likely well-founded. The city council therefore ordered the press and the paper destroyed.[17]
- This was done. The decision to suppress the Expositor, while legal for the day, worsened a tense situation (in the years following the Expositor suppression, similar tactics would be used in 1862, 1893, 1918, and 1927).[18]
Historically, presses which violated community ideas of what was proper were a genuine risk to the public peace. Elijah Lovejoy, an anti-slavery editor of The Saint Louis Observer was killed by a pro-slavery mob in 1837.[19]
- Joseph and the city council might well have had memories of what happened in Missouri when some members of the Church became frustrated with the lack of legal redress for their mistreatment by Missouri citizens.
Missouri probably also set the stage for the legal decision to suppress the press. In 1833, the Evening and Morning Star, the LDS paper in Independence, was subject to being "razed to the ground" at the unanimous decision of the mob committee established to drive out the Mormons.[20] The mob's ultimatum later stipulated that the Mormons were not to publish anything before leaving.[21]
- The law of the day probably gave Joseph and the council the right to destroy the offending issue; however, since they had also ordered the press and type destroyed, they violated property laws. Joseph later said he would be happy to pay for the damages.[22] Critics are inconsistent when they complain about the Nauvoo city council's decision to suppress the Expositor (an action that was legal) and yet do not also acknowledge that Mormon presses had been destroyed by mobs acting with no legal authority whatever.
- Despite the fact that the Expositor's suppression was legal, the destruction of the press appeared high-handed to Church critics, and other newspapers began to call for the Mormons’ expulsion or destruction. Joseph and others were arrested on charges of "riot."
Why did the Nauvoo City Council feel it was necessary to destroy the Nauvoo Expositor?
One member recorded that Joseph told him that the destruction of the press was necessary for the Saints’ safety
It is claimed that Joseph "could not allow the Expositor to publish the secret international negotiations masterminded by Mormonism’s earthly king." [23]
The reality was that the Joseph and the City Council were concerned that the paper would cause turmoil among the Saints.
One member stated,
Brother Joseph called a meeting at his own house and told us that God showed to him in an open vision in daylight [meaning that this was not something he had just conjured up in dreams of the night] that if he did not destroy that printing press that it would cause the blood of the Saints to flow in the streets and by this was that evil destroyed.[24]
Joseph foresaw his own death as a result of the turmoil that was already occurring
Given Joseph’s numerous presentiments of his own death, it may well be that he knowingly chose this course of action to spare the members’ lives at the cost of his own. Said Joseph to Elizabeth Rollins:
I must seal my testimony with my blood.[25]
And later:
Some has supposed that Br Joseph Could not die but this is a mistake it is true their has been times when I have had the promise of my life to accomplish such & such things, but having accomplish those things I have not at present any lease of my life I am as liable to die as other men.[26]
What was John C. Bennett's role in the events leading up to the death of Joseph Smith?
The apostasy of John C. Bennett
- May 1842
- John C. Bennett is tried before a Church court. He confessed to "wicked and licentious conduct toward certain females in Nauvoo,"[27] and of past acts of exploiting of women he had attended as a doctor. He may also have performed abortions.[28] He had also frequented, and perhaps operated, a brothel.[29] (Bennett was not alone in this; with his encouragement Chauncy and Francis Higbee—who would write attacks on Joseph Smith in the Nauvoo Expositor—also participated in immoral acts and were disciplined for it.)
Bennett claimed that the doctrines he was using to seduce women in Nauvoo were the same as those taught privately by Joseph Smith with regard to plural marriage
Bennett’s apostasy caused particular problems because he claimed that the doctrines he was using to seduce women in Nauvoo were the same as those taught privately by Joseph Smith with regard to plural marriage. Thus, Joseph and the Church spent a great deal of time denying Bennett’s charges, while trying to keep plural marriage from becoming common knowledge for fear of the Church’s enemies.
Bennett left the Church and Nauvoo, and spoke widely about the "evils" of the Church and its leaders to non-member audiences. He also wrote a book and made a good deal of money telling stories against the Mormons; he was later to be associated with Sidney Rigdon’s splinter group and the "Strangite" break-off group, but he soon left them as well.
Orson F. Whitney said this about Bennett:
In May, 1842, the treachery and rascality of a man whom the Mormon leader had befriended and loaded with honors, became known to his benefactor. That man was Dr. John C. Bennett, Mayor of Nauvoo, Chancellor of its University, and Major-General of its legion. He had become associated with the Saints soon after their exodus from Missouri. Though a great egotist, he was a man of education, address and ability. That he had little or no principle was not immediately apparent. Considerable of a diplomat and possessing some influence in political circles, he rendered valuable aid in securing the passage by the Illinois Legislature of the act incorporating the city of Nauvoo. Hence the honors bestowed upon him by the Mormon people. Prior to that, and subsequently, he was Quartermaster-General of Illinois. Bennett professed great sympathy for the Saints. He joined the Church and apparently was a sincere convert to the faith.
Governor Thomas Ford, in his history of Illinois, styles Bennett "probably the greatest scamp in the western country." But this was not until long after the Mormons, thrice victimized, had become aware of his villainy.[30]
Was Joseph Smith responsible for an assassination attempt on former Missouri governor Lilburn Boggs?
An unknown assailant shot former Missouri governor Boggs through his window, severely wounding him
- 6 May 1842
- an unknown assailant shoots former Missouri governor Boggs through his window, severely wounding him. Later, John C. Bennett encourages Boggs to press charges against the Mormons for their alleged role in the attack.
It was assumed that Orin Porter Rockwell and the Latter-day Saints were responsible for the shooting
- 8 August 1842
- a warrant is issued for Joseph Smith’s extradition to Missouri to face charges in the attempted murder of Boggs; the claim is that Joseph Smith was an "accessory before the fact," and encouraged Orin Porter Rockwell in the deed. Joseph easily proved he had been in Illinois on the day of the shooting (hundreds of miles from Missouri) and obtains a writ of habeas corpus.
- December 1842
- the state Supreme Court of Illinois finds that the writ voiding the governor’s warrant was illegal. However, Joseph went before a federal judge to again challenge the warrant, and this court found that the warrant "lacked foundation" since it went beyond the statements which Boggs had made in his affidavit. The state Legislative Assembly considers repeal of the Nauvoo charter, but does nothing.
- February 1843
- Joseph Smith announces he will run for President of the United States.
- June 1843
- Missouri again attempted to extradite Joseph for trial. Joseph proceeded to Nauvoo, was welcomed by cheering crowds, and was again granted a writ of habeas corpus by the Nauvoo municipal court, voiding the warrant. The city council then made it illegal to arrest Joseph within Nauvoo, and gave the mayor (Joseph Smith, since the excommunicatin of Bennett) power to approve any outside warrants. This only increased the non-Mormons’ sense that Joseph was combining religious and civil power in an effort to put himself "beyond the law."
- 12 July 1843
- Joseph dictates the first written record of the revelations on plural marriage: D&C 132.
What is the timeline of events that led to Joseph Smith's death in Carthage?
There were attempts to arrest Joseph after the destruction of the Nauvoo Expositor
- 13 June 1844
- The Nauvoo municipal court released Joseph on a writ of habeas corpus, finding that the charge of "riot" was unsubstantiated since the destruction of the press had been orderly.
- 14 June 1844
- Thus cleared, Joseph Smith (as mayor) took his seat as judge over the municipal court, and cleared all others charged the day following his own release. This recurrent mix of religious, executive, and judicial power again infuriated the anti-Mormons.
- 17 June 1844
- Joseph and others consented to be brought before another court, headed by a (then non-Mormon) justice of the peace, Daniel H. Wells. Wells again discharged them, but did not have the authority to acquit them.
- 18 June 1844
- Joseph Smith declares martial law in Nauvoo and calls out the militia to protect the city from anti-Mormon mobs.
Governor Ford writes to tell Joseph that he must face charges
- 22 June 1844
- Governor Ford writes to tell Joseph that he must face charges before the same judge that issued the writ for his arrest, because only this will appease the public. This requires Joseph to appear in a very hostile community, where feelings against the Mormons run high.
- 23 June 1844
- Joseph and Hyrum leave Nauvoo to seek refuge over the Mississippi. Some members appeal to Joseph to return, believing (contrary to Joseph’s promise) that the members of the Church would be despoiled and driven out if he did not. Joseph agrees to return, stating, "If my life is of no value to my friends it is of none to myself."
Governor Ford guaranteed the safety of Joseph and others if they went to Carthage
- 25 June 1844
- the state governor (Thomas Ford) believed that only a state trial would calm the furor over the Expositor. Joseph and fifteen others therefore received guarantees of safety and presented themselves in Carthage. They were freed on bail pending the October arrival of the circuit court. However, Joseph and Hyrum were jailed by a writ issued by Robert F. Smith, a Methodist minister, justice of the peace, and captain of the Carthage Greys militia. Joseph and Hyrum were accompanied to the jail by John Taylor, Willard Richards, Dan Jones, Stephen Markham, and John S. Fullmer. The latter three left to run errands, and were not readmitted, leaving only Joseph, Hyrum, John Taylor, and Willard Richards.
- 26 June 1844
- Governor Ford meets with the prisoners. He then disbands all the militia companies, except the hostile Carthage Greys.
Governor Ford left the hostile Carthage Greys to guard the jail
- 27 June 1844
- Ford leaves for Nauvoo, leaving two companies of Carthage Greys to guard the jail, while Ford takes a third to Nauvoo. He did not keep his promise that the prisoners could go with him to Nauvoo. After Ford’s departure, the discharged Warsaw militia company attacked the jail. The Carthage Greys gave only token resistance; they had loaded their weapons with gunpowder but no bullets. The Warsaw company stormed the jail, and murdered Joseph and Hyrum. John Taylor was severely injured; Willard Richards was unharmed.
Full text of the Nauvoo Expositor
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