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Joseph found a skeleton of a Lamanite warrior named "Zelf" | Joseph found a skeleton of a Lamanite warrior named "Zelf" | ||
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*''History of the Church 2:79-80 | *''History of the Church 2:79-80 | ||
*"Elder Kimball's Journal," ''Times and Seasons'', Vol. VI, p. 788. | *"Elder Kimball's Journal," ''Times and Seasons'', Vol. VI, p. 788. |
Claims made in "Chapter 9: Expulsion from Eden" | A FAIR Analysis of: No Man Knows My History: The Life of Joseph Smith, a work by author: Fawn Brodie
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Claims made in "Chapter 11: Patronage and Punishment" |
Claim Evaluation |
No Man Knows My History |
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Under Hurlbut's "excited prodding," neighbors of Solomon Spalding recalled that the Spalding manuscript that matched "an astonishing number of details" from the Book of Mormon twenty years after they had heard the manuscript read aloud.Author's sources:
- Author's opinion
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The Spalding manuscript bore no resemblance to the Book of Mormon.Author's sources:
- Spalding manuscript published by the Reorganized Church in 1885 under the title The Manuscript Found, or the Manuscript Story of the late Rev. Solomon Spaulding.
Since the Book of Mormon was first published, many have been unwilling to accept Joseph Smith's account of how it was produced. It's easy to dismiss Joseph's story of angels, gold plates, and a miraculous interpretation process; it's much harder to come up with an alternative explanation that accounts for the complexity and consistency of the Book of Mormon, as well as the historical details of its production.
Many critics, unwilling to credit the uneducated, backwater farm boy Joseph Smith as the Book of Mormon's author, have looked to possible sources from which he could have plagiarized. One of the earliest theories was that Joseph plagiarized the unpublished manuscript of a novel written by the Reverend Solomon Spalding (1761–1816).
Spalding was a lapsed Calvinist clergyman and author of an epic tale of the ancient Native American "Mound Builders." The theory postulates that Spalding wrote his manuscript in biblical phraseology and read it to many of his friends. He subsequently took the manuscript to Pittsburgh, where it fell into the hands of a Mr. Patterson, in whose office Sidney Rigdon worked, and that through Sidney Rigdon it came into the possession of Joseph Smith and was made the basis of the Book of Mormon.
The earliest uses of the Spaulding theory from the editor of The Wayne Sentinel in 1833 and by Eber D. Howe in his book Mormonism Unvailed [sic]. The vast majority of critics from the early 1830s to the early 1900s argued for this theory of Book of Mormon origins. This changed dramatically with the rediscovery of the actual Spaulding manuscript in 1885. Since the early 1900s, the most common explanation has been that Joseph plagiarized from Ethan Smith's View of the Hebrews. Today there are few, if any, who adopt the Spaulding theory beyond a couple of writers.[1] Spaulding theorists hold that the production of the Book of Mormon was a conspiracy involving Sidney Rigdon, Joseph Smith, Oliver Cowdery and others. It is claimed by these theorists that Joseph Smith either plagiarized or relied upon a manuscript by Solomon Spaulding to write the Book of Mormon. These individuals search for links between Spalding and Rigdon in order to make the theory more plausible. Joseph Smith is assumed to have been Rigdon's pawn.
Initial critics of the Book of Mormon tended to take one of two stances—either:
Ironically, with the appearance of the Spalding theory, critics quickly began to claim that Joseph Smith could not have written the Book of Mormon, and attributed the Book of Mormon's writing to Spalding and (usually) Sidney Rigdon.
It is interesting to note the after-the-fact admission from critics that prior to the Spalding theory, the Book of Mormon was difficult to account for. Unfortunately for the modern critic, the collapse of the Spalding theory means that they are likewise ill-placed to attribute the Book of Mormon's text to Joseph Smith.
Modern supporters of the Spalding authorship theory simply ignore the inconvenient fact that the extant Spalding manuscript recovered in the late 19th century bears no resemblance to the Book of Mormon, that it was an unfinished draft, and that no postulated second manuscript has been discovered.
They also ignore the complete lack of any persuasive evidence for contact between Sidney Rigdon and Joseph Smith prior to the Book of Mormon's publication.
Until the purported second manuscript appears, all these critics have is a nonexistent document which they can claim says anything they want. This is doubtlessly the attraction of the "theory" and shows the lengths to which critics will go to disprove the Book of Mormon.
It is interesting to consider that the best explanation such critics can propose requires that they invent a document, then invent its contents, and then invent a means of getting the document to Joseph via Rigdon.
The existing Spalding manuscript is obviously unrelated to the Book of Mormon. It is therefore postulated by some that there must exist a second manuscript, despite the fact that the existing manuscript was never completed.
The discovery and publishing of the manuscript put to rest the Spaulding theory for several decades. But in the early 20th century the theory surfaced again, only this time its advocates claimed there was a second Spaulding manuscript that was the real source for the Book of Mormon. However, supporters of the revised Spaulding theory have not produced this second purported manuscript. They do, however, rely upon early works such as a 1908 book written by William Heth Whitsitt called Sidney Rigdon, The Real Founder of Mormonism. The entire book is based upon Whitsitt's initial assumption that Rigdon and Spalding wrote the Book of Mormon. Whitsitt then proceeds to fit the known facts to match that assumption. One of the most amusing parts of the book is the attempt to explain the experience of the Three Witnesses. In Whitsitt's book, Sidney plays the Angel Moroni and the Spalding manuscript itself (the second, undiscovered one) actually plays the part of the gold plates! According to Whitsitt:
It is suspected that Mr. Rigdon was somewhere present in the undergrowth of the forest where the little company were assembled, and being in plain hearing of their devotions he could easily step forward at a signal from Joseph, and exhibit several of the most faded leaves of the manuscript, which from having been kept a series of years since the death of Spaulding would assume the yellow appearance that is well known in such circumstances. At a distance from the station which they occupied the writing on these yellow sheets of paper would also appear to their excited imagination in the light of engravings; Sidney was likewise very well equal to the task of uttering the assurances which Smith affirms the angel was kind enough to supply concerning the genuineness of the "plates" and the correctness of the translation.
See: Solomon Spaulding, Manuscript Found: The Complete Original "Spaulding Manuscript", edited by Kent P. Jackson, (Religious Studies Center, Brigham Young University, 1996). off-site
One might ask why if Mormonism's most prominent critics find the Spalding theory unworkable, then what motivates those who tenuously hold to this theory and continue to pursue it? Those that continue to promote this theory have not effectively dealt with the major objections highlighted by other anti-Mormon critics. [4]
Edward E. Plowman:
...Mormon archivists have assembled a large amount of evidence—some of it impressive—to rebut the Spalding theory. They scored a coup of sorts when they discovered that a manuscript page from another Mormon book, Doctrine and Covenants, is apparently in the same handwriting as that of the Unidentified Scribe in the Book of Mormon manuscript. It is dated June, 1831—fifteen years after Spalding's death.... The average layman can readily note the striking dissimilarities between Spalding's specimens and the others....[5]
Gospel Topics on LDS.org:
Spaulding was born in 1761. He studied at Dartmouth College in New Hampshire and was ordained a minister. Later, he left the ministry and lived in New York, Ohio, and Pennsylvania until his death in 1816. In his later years, he wrote a novel, which he never published. Spaulding's manuscript is considerably shorter than the Book of Mormon.
Similarities between his manuscript and the Book of Mormon are general and superficial. Spaulding's fiction is about a group of Romans blown off course on a journey to Britain who arrive instead in America. One of the Romans narrates the adventures of the group and the history and culture of the people they find in America. A major portion of the manuscript describes two nations near the Ohio River. After a long era of peace between the two nations, a prince of one nation elopes with a princess of the other nation. Because of political intrigue, the elopement results in a great war between the two nations and the loss of much life but the ultimate vindication of the prince and his princess.[6]
Sidney Rigdon to his son John, just prior to Sidney's death, asserted that the Book of Mormon was true:
My father, after I had finished saying what I have repeated above, looked at me a moment, raised his hand above his head and slowly said, with tears glistening in his eyes: "My son, I can swear before high heaven that what I have told you about the origin of [the Book of Mormon] is true. Your mother and sister, Mrs. Athalia Robinson, were present when that book was handed to me in Mentor, Ohio, and all I ever knew about the origin of [the Book of Mormon] was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and the witnesses who claimed they saw the plates have told me, and in all of my intimacy with Joseph Smith he never told me but one story. [7]
This claim comes from an affidavit allegedly inscribed in the flyleaf of a copy of the Book of Mormon:
This work, I am convinced by facts related to me by my deceased patient, Solomon Spaulding, has been made from writings of Spaulding, probably by Sidney Rigdon, who was suspicioned by Spaulding with purloining his manuscript from the publishing-house to which he had taken it; and I am prepared to testify that Spaulding told me that his work was entitled, "The Manuscript Found in the Wilds of Mormon; or Unearthed Records of the Nephites." From his description of its contents, I fully believe that this Book of Mormon is mainly and wickedly copied from it. CEPHAS DODD.[8]
It is considered a forgery (even by most Spalding theorists), and was given to C.E. Shook by R.B. Neal.
Shook published it in a book at the beginning of the 20th century. The original (if it ever existed) doesn't exist any more.
On the other hand, there is an authentic letter by Dodd in which he says that he knows almost nothing of the writings of Spalding. As one Spaulding theorist wrote:
Rev. Snowden reciting the "further testimony that Solomon Spaulding had written a manuscript entitled 'The Manuscript Found in the Wilds of Mormon, or Unearthed Records of the Nephites,'" is problematic. This assertion was originally published in 1914 by Charles A. Shook[9]—who, in turn, evidently received the unsubstantiated claim from Rev. R. B. Neal. The original source—a purported Cephas Dodd statement of June 5, 1831—has been documented as a forgery, and there is no reliable evidence for Solomon Spalding ever having made use of this strange title.[10]
Eber D. Howe, publisher of the "Spalding theory" of Book of Mormon authorship in Mormonism Unvailed, during an interview in 1884.:
Because I could better believe that Spaulding wrote it than that Joe Smith saw an angel.[11]
We can admire his frankness, if not the solution he came to.
William dismissed the Spalding theory as absurd:
Where is the Spaulding Story? I am a little too old a man to be telling stories. There is no money in telling this story. I expect to stand before angels and archangels and be judged for how I have told it. When Joseph received the plates he a[l]so received the Urim and Thummim, which he would place in a hat to exclude all light, and with the plates by his side he translated the characters, which were cut into the plates with some sharp instrument, into English. And thus, letter by letter, word by word, sentence by sentence, the whole book was translated. It was not written from the Spaulding Romance. That story is false. Some say this romance was stolen by Sidney Rigdon while at Pittsburgh. This is false. Sidney Rigdon knew nothing about it. He never saw or heard tell of the Book of Mormon until it was presented to him by P. P. Pratt and others. He was never at my father's house to see my brother until after the book was published. If he had wanted to see Joseph at that time and remained very long, he would have had to be in the field rolling logs or carrying brush. [12]
Matthew Roper:
In 1834, relying on testimony gathered by one Doctor Philastus Hurlbut (a former Mormon who had been excommunicated from the church for immoral behavior), E. D. Howe suggested that the Book of Mormon was based on an unpublished novel called "Manuscript Found," written by a former minister named Solomon Spalding. In statements collected by Hurlbut, eight former neighbors of Spalding said they remembered elements of his story that resembled the historical portions of the Book of Mormon. Some said they recalled names shared by Spalding's earlier tale and the Book of Mormon. Others claimed that the historical narrative of both stories was the same with the exception of the religious material in the Book of Mormon. Howe suggested that, by some means, Sidney Rigdon, a former Campbellite preacher in Ohio and Pennsylvania who had joined the church in November 1830, had obtained a copy of "Manuscript Found" years before and had used it as the basis for the Book of Mormon, to which he also added religious material. Rigdon, Howe argued, must have conspired with Joseph Smith to pass the Book of Mormon off as a divinely revealed book of ancient American scripture as part of a moneymaking scheme. Subsequent variants of this hypothesis have been published from time to time.[13]
John Stafford was the eldest son of William Stafford, one of those who provided the Hurlbut affidavits. He was later asked about the Rigdon connection:
Initial reaction to the Book of Mormon attributed the authorship to Joseph Smith himself, and reviewers were quick to criticize the book's problems of style, and simply declared it an obvious, amateurish forgery.
It seems to have soon become clear, however, that Joseph truly was incapable of writing such a book. As a result, Sidney Rigdon, an experienced minister, was soon blamed for the book, with Joseph as a willing fellow-con:
[1 September 1831] ...the money diggers of Ontario county, by the suggestions of the Ex-Preacher from Ohio [i.e., Rigdon], thought of turning their digging concern into a religious plot, and thereby have a better chance of working upon the credulity and ignorance of their associates and the neighborhood. Money and a good living might be got in this way....
There is no doubt but the ex-parson from Ohio is the author of the book which was recently printed and published in Palmyra, and passes for the new Bible. It is full of strange narratives—in the style of the scriptures, and bearing on its face the marks of some ingenuity, and familiar acquaintance with the Bible. It is probable that Joe Smith is well acquainted with the trick, but Harris the farmer and the recent coverts, are true believers....
They were called translations, but in fact and in truth they are believed to be the work of the Ex-Preacher from Ohio, who stood in the back ground and put forward Joe to father the new bible and the new faith.[15]
But as we have seen, the Spalding theory (with or without Rigdon) fails. Few critics now resort to it.
Critical sources |
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Critical sources |
Sources which accept the Spalding manuscript theory:
Claimed the existence of a second Spalding manuscript when the first theory failed:
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Past responses |
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Notes
Martin Harris was brought to trial before the High Council because he claimed the Joseph Smith had "drunk too much liquor" while translating the Book of Mormon.Author's sources:
- Times and Seasons, Vol. VI, p. 992.
"The council proceeded to investigate certain charges presented by Elder Rigdon against Martin Harris, one was, that he told A. C. Russell, Esq. that Joseph drank too much liquor when he was translating the Book of Mormon, and that he wrestled with many men and threw them, &c.; and that he (Harris) exalted himself above Joseph, in that he said, "Brother Joseph knew not the contents of the Book of Mormon, until it was translated, but that he, himself knew all about it before it was translated. Brother Harris said he did not tell Esq. Russell that Brother Joseph drank too much liquor while translating the Book of Mormon, but this thing occurred previous to the translating of the book; he confessed that his mind was darkened, and that he had said many things inadvertantly [inadvertently], calculated to wound the feelings of his brethren, and promised to do better. The council forgave him, with much good advice."
Hurlbut's affidavits were published by E.D. Howe in Mormonism Unvailed.Author's sources:
- Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834). (Affidavits examined)
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Brigham Young stated, before he even met Joseph Smith, that he would follow Joseph even if he were to get "drunk every day of his life, sleep with his neighbor's wife every night," and run horses and gamble.Author's sources:
- Brigham Young, Journal of Discourses 4:77-78.
I recollect a conversation I had with a priest who was an old friend of ours, before I was personally acquainted with the Prophet Joseph. I clipped every argument he advanced, until at last he came out and began to rail against "Joe Smith," saying, "that he was a mean man, a liar, moneydigger, gambler, and a whore-master;" and he charged him with everything bad, that he could find language to utter. I said, hold on, Brother Gillmore, here is the doctrine, here is the Bible, the Book of Mormon, and the revelations that have come through Joseph Smith the Prophet. I have never seen him, and do not know his private character. The doctrine he teaches is all I know about the matter, bring anything against that if you can. As to anything else I do not care. If he acts like a devil, he has brought forth a doctrine that will save us, if we will abide it. He may get drunk every day of his life, sleep with his neighbor's wife every night, run horses and gamble, I do not care anything about that, for I never embrace any man in my faith. But the doctrine he has produced will save you and me, and the whole world; and if you can find fault with that, find it. [1]
It was Sidney Rigdon's suggestion to change the name of the Church from the Church of Christ to the Church of Latter-day Saints in order to avoid the names "Mormon" and "Mormonite".Author's sources:
- Source not provided.
The original name of the Church when it was organized in 1830 was the "Church of Christ." Mormonism to some extent originated in the historical context of the restorationist movement. This movement consisted of Christians who believed that the original Christianity needed to be restored, and it was a common belief among Christian restorationists that the name of a Christian church should properly be the "Church of Christ." Many new members of the Church brought such ideas with them when they became "Mormons."
This caused practical problems, however, since there were lots of restorationist groups who named their local churches the "Church of Christ," so there was tremendous confusion. (Indeed, one of the groups that descends from Alexander Campbell's Disciples of Christ continues to use the name "Church of Christ" to this day.)
This, coupled with the use of the common antagonistic epithet "Mormonite" (soon simplified to "Mormon"), led to a desire for a more distinctive name that would distinguish our church from so many others that were using the same name.
So in April 1834, under the influence of Sidney Rigdon (according to David Whitmer),[2] who had been a reformed Baptist preacher with close ties to Alexander Campbell prior to joining the church, the official name of the church was changed to the "Church of Latter Day Saints."
This was no attempt to distance the Church from the name of Christ or its claims to be Christ's church. In 1835, the official Church paper referred to the:
The basis for the present name of the church came in D&C 115꞉3, received on April 26, 1838: the "Church of Jesus Christ of Latter Day Saints." Note how this name combines elements of the original name and the Rigdon-inspired name.
In 1851 when the church formally incorporated, the name included a corporate initial article "The" and a British hyphenization of "Latter-day," thus becoming the formal name we use to this day, "The Church of Jesus Christ of Latter-day Saints." Other groups that split off from the church, such as the Strangites and the Reorganization {RLDS, now Community of Christ}, kept the original unhyphenated "Latter Day" in their formal names.
This chart demonstrates that the members of the Church have always seen themselves as Christians, and members of "the Church of Jesus Christ."
Journal or Series | Church of Christ | Church of Jesus Christ | Church of Jesus Christ of LDS | Latter-day Saints alone | Mormon Church |
---|---|---|---|---|---|
Evening and Morning Star (1832-1834) | 115 | 1 | xx | 0 | 0 |
Messenger and Advocate (1834-1837) | 33 | 0 | xx | 0 | 1 |
Elders Journal (1837-1838) | 10 | 2 | 1 | 4 | 0 |
Times and Seasons (1839-1846) | 118 | 13 | 24 | 47 | 4 |
Journal of Discourses 26 vols. (1839-1886)
1438 sermons |
167 | 59 | 308 | 3255 | 10 |
Collected Discourses 5 vols. (1886-1898)
432 sermons |
149 | 15 | 139 | 1121 | 7 |
General Conference Reports, (1880, 1897-1970) | 780 | 671 | 3180 | 6291 | 333 [4] |
Millennial Star (incomplete study) | - | 84 | - | - | - |
The Seer | 0 | 6 | 6 | 0 | 0 |
xx = no use of name "Church of Jesus Christ of Latter Day Saints" because that name was not yet in use during the journal's publication dates.
Source: Ted Jones, FairMormon researcher, private communication (7 April 2007); updated 1 April 2010.
Joseph found a skeleton of a Lamanite warrior named "Zelf"Author's sources:
- History of the Church 2:79-80
- "Elder Kimball's Journal," Times and Seasons, Vol. VI, p. 788.
The most common version of this story is found in the History of the Church.[5] It should be noted, however, that the History of the Church version was created by amalgamating the journal entries of several people:
The text has a convoluted history:
In 1842 Willard Richards, then church historian, was assigned the task of compiling a large number of documents and producing a history of the church from them. He worked on this material between 21 December 1842 and 27 March 1843. Richards, who had not joined the church until 1836, relied on the writings or recollections of Heber C. Kimball, Wilford Woodruff, and perhaps others for his information regarding the discovery of Zelph. Blending the sources available to him, and perhaps using oral accounts from some of the members of Zion's Camp, but writing as if he were Joseph Smith, historian Richards drafted the story of Zelph as it appears in the "Manuscript History of the Church, Book A-1." With respect to points relative to Book of Mormon geography, Richards wrote that "Zelph was a white Lamanite, a man of God who was a warrior and chieftain under the great prophet Onandagus who was known from the [hill Cumorah is crossed out in the manuscript] eastern Sea, to the Rocky Mountains. He was killed in battle, by the arrow found among his ribs, during a [last crossed out] great struggle with the Lamanites" [and Nephites crossed out].
Following the death of Joseph Smith, the Times and Seasons published serially the "History of Joseph Smith." When the story of finding Zelph appeared in the 1 January 1846 issue, most of the words crossed out in the Richards manuscript were, for some unknown reason, included, along with the point that the prophet's name was Omandagus. The reference to the hill Cumorah from the unemended Wilford Woodruff journal was still included in the narrative, as was the phrase "during the last great struggle of the Lamanites and Nephites."
The 1904 first edition of the seven-volume History of the Church, edited by B. H. Roberts, repeats the manuscript version of Richards's account. However, in 1948, after Joseph Fielding Smith had become church historian, explicit references to the hill Cumorah and the Nephites were reintroduced. That phrasing has continued to the present in all reprintings.[7]
A comparison of the various accounts is instructive:[8]
Aspect | WW | HCK | GAS | LH | MM | RM |
---|---|---|---|---|---|---|
Date | May-June 1834 | JS on 3 June 1834 | Group on 2 June 1834 | -- | -- | JS on 3 June 1834 |
Place | Illinois River | Illinois River | -- | Illinois River | Pike County | -- |
Description | -300 ft above river -Flung up by ancients |
-Several 100 feet above -3 altars on mound |
300 ft above river | Big mound | -many mounds -fortifications |
-- |
Artifacts | Body, arrow | Human bones, a skeleton, arrow | Human bones | Human bones, arrow | Human bones, arrow | Skeleton of man, arrow |
Person? | Zalph, large thick-set man, warrior, killed in battle |
Zalph, warrior, killed in battle | -- | Zalph, warrior, white Lamanite | Mighty prophet, killed in battle | Zalph, warrior, white Lamanite, man of God, killed in battle |
Nephite/ Lamanite? |
Nephite and Lamanite | Lamanite | -- | Lamanite | -- | Lamanite |
JS Vision? | Vision: Onandangus, great prophet Known Atlantic to Rockies |
-- | -- | Onandangus | -- | Onandangus, Known Atlantic to Rockies |
William Hamblin described some of the difficulties in identifying the roots of this story:
many significant qualifiers were left out of the printed version [of this account]. Thus, whereas Wilford Woodruff's journal account mentions that the ruins and bones were "probably [related to] the Nephites and Lamanites," the printed version left out the "probably," and implied that it was a certainty. [There are] several similar shifts in meaning from the original manuscripts to the printed version. "The mere 'arrow' of the three earliest accounts became an 'Indian Arrow' (as in Kimball), and finally a 'Lamanitish Arrow.' The phrase 'known from the Atlantic to the Rocky Mountain,' as in the McBride diary, became 'known from the Hill Cumorah' (stricken out) or 'eastern sea to the Rocky Mountains.' " The point here is that there are many difficulties that make it nearly impossible for us to know exactly what Joseph Smith said in 1834 as he reflected on the ruins his group encountered in Illinois.[9]
LDS scholars have differed about the reliability of the accounts, and their relevance for Book of Mormon geography.[10] As Kenneth Godfrey observed:
If the history of the church were to be revised today using modern historical standards, readers would be informed that Joseph Smith wrote nothing about the discovery of Zelph, and that the account of uncovering the skeleton in Pike County is based on the diaries of seven members of Zion's Camp, some of which were written long after the event took place. We would be assured that the members of Zion's Camp dug up a skeleton near the Illinois River in early June 1834. Equally sure is that Joseph Smith made statements about the deceased person and his historical setting. We would learn that it is unclear which statements attributed to him derived from his vision, as opposed to being implied or surmised either by him or by others. Nothing in the diaries suggests that the mound itself was discovered by revelation.
Furthermore, readers would be told that most sources agree that Zelph was a white Lamanite who fought under a leader named Onandagus (variously spelled). Beyond that, what Joseph said to his men is not entirely clear, judging by the variations in the available sources. The date of the man Zelph, too, remains unclear. Expressions such as "great struggles among the Lamanites," if accurately reported, could refer to a period long after the close of the Book of Mormon narrative, as well as to the fourth century AD. None of the sources before the Willard Richards composition, however, actually say that Zelph died in battle with the Nephites, only that he died "in battle" when the otherwise unidentified people of Onandagus were engaged in great wars "among the Lamanites."
Zelph was identified as a "Lamanite," a label agreed on by all the accounts. This term might refer to the ethnic and cultural category spoken of in the Book of Mormon as actors in the destruction of the Nephites, or it might refer more generally to a descendant of the earlier Lamanites and could have been considered in 1834 as the equivalent of "Indian" (see, for example, D&C 3:18, 20; 10:48; 28:8; 32:2). Nothing in the accounts can settle the question of Zelph's specific ethnic identity.[11]
Thus, it is unclear exactly what Joseph said. Many of the accounts date from many years after the event, and may have been shaded by later ideas in the writers. Joseph never had a chance to correct that which was published about the event, since he was killed before it was made public. The "Lamanites" may refer to native Amerindians generally, or Book of Mormon peoples specifically. If the latter are referred to, the events may well apply to post-Book of Mormon events, in which case it can tell us little about the geographic scope of the Book of Mormon text. It is at least clear enough that Joseph Smith called the peoples of the area "Nephite" in the statement that he made in the letter to his wife, but those titles of political factions again don't do much for determining ethnicity.
As always, the Book of Mormon text itself must remain our primary guide for what it says. Joseph Smith does not seem to have later regarded his knowledge about Zelph as excluding other peoples or locations as being related to the Book of Mormon, or to have discouraged other Church leaders from similar theories.
Notes
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