Joseph Smith's qualification as a martyr

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Joseph Smith's qualification as a martyr

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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.

What is a martyr?

Webster's Dictionary provides the following definitions of the word "martyr":

1. a person who voluntarily suffers death as the penalty of witnessing to and refusing to renounce a religion
2. 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.

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.

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."

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.

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!"

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.

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."

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."

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."

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"

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.

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. 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.

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. 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."

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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."....

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.

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.. Curtis Bench produced an errata sheet for Dean Jesse's book Personal Writings of Joseph Smith in 1986-1987.

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."

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.

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."

No references are provided, a deficiency which reviewers have noted.

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.

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."

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.

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. 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."

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."

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 city The Governors orders will be read in hearing of the police & officers of the Legion, as I suppose.

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

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 ground of action, for we have not been guilty of any crime; neither is there any just cause of suspicion against us when facts are shown but certain circumstances make your attendance very necessary.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 199, 547-548n131-132 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims ) Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 28. (Source: Brodie, unattributed) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 141, 179.

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.

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." 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.

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. 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." 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.

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

Examination of Quinn's claim relative to the source used

Based upon the Brigham Young source shown above, D. Michael Quinn claims:

1. That Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial.
2. That the church’s founding prophet lost Spirit of God the last days of his life.
3. 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."

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!'"

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.

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."

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

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Was Joseph a martyr?

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?

Joseph and Hyrum were martyrs by the accepted definition of the term—they suffered death for their beliefs

It seems clear that:

1. Joseph and Hyrum were martyrs by the accepted definition of the term—they suffered death for their beliefs. (Note that martyrs can die for worthy or ignoble causes, but this makes them no less martyrs.)
2. The Church has not hidden this fact, but published it from the beginning and includes it in the History of the Church twice.
3. Joseph was not guilty of murder, because no one died from his shots, and his actions would have been justifiable as self-defense and defense of others even if deaths had resulted.

Critics of Joseph Smith redefine the term "martyr"

Ensign (June 2013): 40, shows Joseph with the pepperbox pistol he would fire to defend himself and others prior to his murder.

In order to make their argument tenable, the critics must do three things. First, they must take some creative liberties with the English language. In this case, the word being redefined is the term martyr. Webster’s New World Dictionary defines a "martyr" as

"a person who chooses to suffer or die rather than give up his faith or his principles."

The online resource, Dictionary.com, defines a martyr as

"one who chooses to suffer death rather than renounce religious principles."

Both are nearly identical and fairly standard definitions, and neither includes a requirement or qualifiers of any sort. However, some anti-Mormon writers have taken the term martyr and subtly changed its definition to suit their own needs. The new definition would probably read something like this: Martyr: a person who chooses to suffer or die rather than give up his faith or his principles without any resistance or effort at self-defense on his part whatsoever.

Critics are free to use such a definition, but it belongs to them alone; it is not the standard use of the word, and not what Church members mean when they refer to the "martyrdom" of Joseph and Hyrum Smith at Carthage.

Throughout Christian history, "martyrs" have been understood to be those who suffered quietly, and those who resisted, even with violence, and even to the death of those who persecuted them for their beliefs.

The first anti-Mormon argument thus focuses on the fact that Joseph had a firearm and that he used that firearm to defend himself. Is it possible that Joseph's announcement that he was going "as a lamb to the slaughter" is false, since he fought back?

Anyone who has ever worked on a farm or in a slaughterhouse knows that sheep do not go willingly to the slaughter. They kick and buck, bleat, scream, and make every attempt to escape their fate. In fact, they make such a haunting sound, that the title of an extremely popular Hollywood film was based on it: The Silence of the Lambs. The term "lamb to the slaughter" simply refers to the inevitability of the final outcome. No matter how valiantly they struggle, the fate of the sheep is sealed. If we apply this understanding to Joseph Smith and his brother, it is clear that they truly were slaughtered like lambs. Fight as they might, they were doomed.

Related articles:	Martyrdom in Christian history Summary: Christians have never required someone to go passively and unresisting to their death to be considered a martyr.
	Joseph Smith's qualification as a martyr Summary: By any reasonable definition, Joseph and Hyrum were martyrs for their faith.

Has the Church tried to hide the fact that Joseph fired a pepperbox pistol at the mob which murdered him?

Joseph's gun is on display at the Church History Museum in Salt Lake City, where anyone can see it. It has been there for years

Some claim that the Church has tried to hide the fact that Joseph fired a pepperbox pistol at the mob which murdered Hyrum and was soon to kill him.

Ensign (June 2013): 40, shows Joseph with the pepperbox pistol he would fire to defend himself and others prior to his murder.

Joseph's gun is on display at the Church History Museum in Salt Lake City, where anyone can see it. It has been there for years.

Both official and unofficial Church publications have repeatedly mentioned Joseph's pistol since his death

There is overwhelming evidence that from the earliest days following the martyrdom, to the present, that both official and unofficial Church publications have repeatedly mentioned Joseph's pistol.

Photograph of the pistols used by Joseph and Hyrum. The pepperbox pistol fired by Joseph Smith at Carthage Jail is located on the right. From the museum of Church History in Salt Lake City, Utah, and labeled as such. Photo (c) Blair Hodges, used with permission. Another image of the pepperbox pistol may be viewed here

From the very beginning of the Church, Joseph's possession and use of a pepperbox pistol in defense of himself and his brother and friends has been repeatedly mentioned. This includes statements by LDS, anti-Mormon, and other secular sources even from a very early period, demonstrating that there was no attempt to hide the facts.

1844

• George T. M. Davis, of Alton, Illinois, An Authentic Account of the Massacre of Joseph Smith, the Mormon Prophet, and Hyram Smith, his brother, together with a Brief History of the Rise and Progress of Mormonism, and all the circumstances which led to their death (St. Louis 1844); also quoted in "The Mormons, or Latter Day Saints", The United States Catholic Magazine 4 (1845): 362-3.
• Brooklyn Eagle, July 8, 1844, page 2
• Willard Richards, "Two Minutes in Jail", in Times and Seasons 5/14 (1 August 1844): 597-98
• A True and Descriptive Account of the Assassination of Joseph and Hiram Smith, the Mormon Prophet and Patriarch At Carthage, Illinois, June 27th, 1844, By an Eye Witness, T[HOMAS]. A. LYNE (NY: 1844): 9-10.

1845

• "Mormonerna, en beväpnad religionssekt i de Förenta Staterna," Borgå Tidning, [Porvoo, Finland] August 20, 1845, p. 1-4, and August 23, 1845, p. 2-3. English translations by this author [Kim Ostman, Finland 2006: "The Mormons, an armed religious sect in the United States."]. According to a footnote, the article comes from Wilhelm Grisson’s original text "Beiträge zur Charakteristik der Vereinigten Staaten von Nordamerika."

1846

• James Allen Scott Journal., 19 April 1846; quoted in Richard Bennett, Mormons at the Missouri (U of Oklahoma 1987): 236, note 20.

1851

• James Linforth, "The Rev. C.W. Lawrence’s ‘Few Words from a Pastor to his People on the subject of the Latter-day Saints,’ replied to and refuted". (no date [contains reference to Millennial Star 13.4 (Feb 15, 1851); my copy bound with MS volume 12, in U of Minnesota Library]; published by J. Sadler, Liverpool): 2.

1852

• J. M. Grant, The Truth for the Mormons ‘Three Letters to the New York Herald’’ 64 pages.
• History of the Persecutions!! Endured by the Church of Jesus Christ of Latter-day Saints, in America. Compiled from Public Documents, and Drawn from Authentic Sources. By C. W. Wandell, Minister of the Gospel (Sydney: Albert Mason 1852). 55.

1854

• Thomas Ford, History of Illinois, 1818-1847 (Chicago, 1854), 354-5. "An attempt was made to break open the door; but Joe Smith being armed with a six-barrelled pistol, furnished by his friends, fired several times as the door was bursted open, and wounded three of the assailants…."
• Benjamin G. Ferris, Utah and the Mormons. The History, Government, Doctrines, Customs and Prospects of the Latter-day Saints. From personal observation during a six months’ residence at Great Salt Lake City (New York: 1854).
• The Californian Crusoe; or, The Last Treasure Found. A Tale of Mormonism (London: John Henry Parker 1854; New York: Stanford and Swords): 98.
• Joseph Smith et Les Mormons ou Examen de Leurs Pretentions Relativement a leur Bible, a leur Prophete et a leur Eglise, par L. Favez (Lausamme: Delefrontaine and Comp 1854): 47.

1856

• Jules Remy and Julius Brenchley, A Journey to Great Salt Lake City, with a sketch of the History, Religion, and Customs of the Mormons, and an Introduction on the Religious Movement in the United States, in two volumes (London: W. Jeffs 1856) [reprinted from 1861 London edition; Preface dated Paris August 1860], volume I: 395

1857

• "History of Joseph Smith," Deseret News Weekly 7/37 (November 18, 1857): 290b and 7/38 (November 25, 1857): 297a.

1862

• L. A. Bertrand, Memoires d’un Mormon (Paris 1862).
• Richard F. Burton, The City of the Saints (New York: Harper and Brothers, 1862): Appendix. John Taylor, Witness to the Martyrdom [written in response to request by Elder Wilford Woodruff, in letter dated June 30, 1856. This account in Burton was first publication of the work by John Taylor]

1863

• Le Prophete du XIX Siecle ou vie des Saints des Derniers Jours (Mormons), Hortense G. Du Fay (Paris: Dentu 1863): 100.

1865

• Hyppolite Taine, Nouveaux Essais de Critique et d’Histoire (Paris, 1865; reprinted 1900, 1901, 1914). Review article of Jules Remy, Voyage au pays des Mormons (Paris, 1860). Translated in Austin E. Fife, "Taine’s Essay on the Mormons. Translated with Introduction and Notes," Pacific Historical Review 31/1 (February 1962): 58.

1867

• Pomeroy Tucker, Origin, Rise, and Progress of Mormonism. Biography of its Founders and History of its Church. Personal Remembrances and Historical Collections Hitherto Unwritten (New York: D. Appleton and Company 1867): 190.

1875

• CCA Christensen's moving panorama illustrating church history. One of the 23 scenes illustrates the

martyrdom and actually shows the smoking gun in Joseph's hand (circa this date). This was a traveling show of huge painted canvases that would be displayed to LDS audiences.

1880

• Autobiography of B. H. Roberts, Gary J. Bergera p.76

1881

• Daniel Tyler, A Concise History of the Mormon Battalion in the Mexican War, 1846-47 (Salt Lake City 1881). [includes statement by John Taylor on martyrdom of Joseph Smith]

1882

• Lyman O. Littlefield, The Martyrs; A Sketch of the Lives and a Full account of the Martyrdom of Joseph and Hyrum Smith, together with a Concise Review of the Most Prominent Incidents Connected with the Persecutions of the Saints, from the time the Church was Organized up to the Year 1846 (Salt Lake City, Utah: Juvenile Instructor Office 1882): [quoting from an earlier work by William M. Daniels in pamphlet form]: (Littlefield, page 78)

1883

• R. W. Young, "In the Wake of the Church", The Contributor 4/8 (May 1883): 307.

1885

• Mrs. Ellen E. Dickinson, New Light on Mormonism Introduction by Thurlow Weed (NYC: Funk & Wagnalls, 1885), 108.

1887

• B.H. Roberts, "The Rise and Fall of Nauvoo," The Contributor 8/11 (September 1887): 406, 407 note

1888

• Andrew Jenson, Historical Record 7/1-3 (Jan 1888): 568-571
• George Q. Cannon, Life of Joseph Smith the Prophet (October 1, 1888): 515

1892

• B.H. Roberts, The Life of John Taylor (SLC: 1989; first published 1892) p.134

1895

• B. H. Roberts, New Witnesses for God, Vol. 1, (Salt Lake City, January, 1895: 484; Reprinted 1911: 482).

1905

• Orson F. Whitney, "The Mormon Prophet's Tragedy," A review of an Article by the late John Hay, published originally in the Atlantic Monthly for December, 1869, and republished in the Saints Herald of June 21, 1905. Whitney’s response published 1905, p.68-81

1933

• John Henry Evans, Joseph Smith. An American Prophet (NY: MacMillan 1933; 1961 Amy Evans; 1989 Deseret Book): 204, 206.

1943

• John Taylor, The Gospel Kingdom p.358-360 [taken from Roberts, History of the Church 7:100; 252f; 2:267-8; 2:284-5; Published initially in 1943; this is from Taylor’s Witness to the Martyrdom, mentioned earlier under "Richard F. Burton"

1951

• John A. Widtsoe, Joseph Smith. Seeker after Truth; Prophet of God (Salt Lake City, Utah: Bookcraft, 1951; 1991): 319 [quotes from the Willard Richards account]

1967

• The last Days at Carthage (video), Department of Seminaries and Institutes of Religion, 1967, 5 minutes. This video was re-released as a segment in "Moments from Church History, 1990, copyrighted by the Church of Jesus Christ of Latter-day Saints, 102 Minutes. The video is pretty clear in teaching that Joseph used a gun. At the beginning it says; "Cyrus Wheelock brings a gun" and it shows a close-up of the pepperbox. In a more dramatic part, for a documentary anyway, it shows the gun again and it says: "The gun misfires".

1969

• LeGrand L. Baker, "On to Carthage to Die", Improvement Era 72/6 (June 1969): 15

1973

• Reed Blake, 24 Hours to Martyrdom (SLC: Bookcraft, 1973): 127-8

1979

• Leonard J. Arrington and Davis Bitton, The Mormon Experience. A History of the Latter-day Saints (New York: Knopf, 1979; 1980): 81

1981

• Dean C. Jessee, "Return to Carthage: Writing the History of Joseph Smith’s Martyrdom," Journal of Mormon History 8 (1981): 1-19.

1985

• Book Reviews; BYU Studies Vol. 25, No. 3, (Summer 1985): .124 Review of Dean C. Jessee, The Personal Writings of Joseph Smith; Review by Marvin S. Hill, BYU History Professor

1990

• Moments from Church History, 1990, copyrighted by the Church of Jesus Christ of Latter-day Saints, 102 Minutes. The video is pretty clear in teaching that Joseph used of a gun. At the beginning it says; "Cyrus Wheelock brings a gun" and it shows a close-up of the pepperbox. In a more dramatic part, for a documentary anyway, it shows the gun again and it says: "The gun misfires".

1994

• Reed Blake, "Martyrdom at Carthage," Ensign (June 1994): 30. off-site
• The same information was contained in a "First Presidency Message" in the same Ensign issue (anniversary of Joseph's assassination). Thomas S. Monson, "The Prophet Joseph Smith: Teacher by Example," Ensign, Jun 1994

There was to be one great final lesson before his mortal life ended. He was incarcerated in Carthage Jail with his brother Hyrum, with John Taylor, and with Willard Richards. The angry mob stormed the jail; they came up the stairway, blasphemous in their cursing, heavily armed, and began to fire at will. Hyrum was hit and died. John Taylor took several balls of fire within his bosom. The Prophet Joseph, with his pistol in hand, was attempting to defend his life and that of his brethren, and yet he could tell from the pounding on the door that this mob would storm that door and would kill John Taylor and Willard Richards in an attempt to kill him. And so his last great act here upon the earth was to leave the door and lead Willard Richards to safety, throw the gun on the floor, and go to the window, that they might see him, that the attention of this ruthless mob might be focused upon him rather than the others. Joseph Smith gave his life. Willard Richards was spared, and John Taylor recovered from his wounds. "Greater love hath no man than this, that a man lay down his life for his friends." The Prophet Joseph Smith taught us love—by example.

• Church History in the Fulness of Times, Religion 342-343, Church Educational System manual.
• Dallin H. Oaks and Marvin J. Hill, Carthage Conspiracy;;
• Davis Bitton, The Martyrdom Remembered. A one-hundred-fifty-year perspective on the assassination of Joseph Smith (Salt Lake City, Utah: Aspen Books, 1994).

2004

• Matthew B. Brown, Joseph Smith: The Man, The Mission, The Message (American Fork, UT: Covenant Communications, 2004): 90, shows a picture of the gun. "Composite photograph of the pepperbox pistol that Joseph Smith used to defend himself after Hyrum had been murdered". Story given in more detail pages 92-4.

2005

• Gospel Doctrine Teacher’s Manual for 2005: "Doctrine and Covenants and Church History" lesson 32, page 184: the following account of the martyrdom by Elder Willard Richards:

"As he struck the floor he exclaimed emphatically, ‘I am a dead man.’ Joseph looked towards him and responded, ‘Oh, dear brother Hyrum!’ and opening the door two or three inches with his left hand, discharged one barrel of a six shooter (pistol) at random in the entry. . A ball [from the musket of one of the mob] grazed Hyrum’s breast, and entering his throat passed into his head, while other muskets were aimed at him and some balls hit him.

Joseph continued snapping his revolver round the casing of the door into the space as before, while Mr. Taylor with a walking stick stood by his side and knocked down the bayonets and muskets which were constantly discharging through the doorway....

When the revolver failed, we had no more firearms, and expected an immediate rush of the mob, and the doorway full of muskets, half way in the room, and no hope but instant death from within." off-site

2008

• Joseph L. Lyon and David W. Lyon, "Physical Evidence at Carthage Jail and What It Reveals about the Assassination of Joseph and Hyrum Smith," Brigham Young University Studies 47 no. 4 (2008), 35. PDF link

The FAIR Blog responds to these questions

Roger Nicholson,"The Prophet and the Pistol: A Perspective on the Martyrdom of Joseph and Hyrum Smith", FAIR Blog, (November 7, 2013)

In the Church History Museum near Temple Square, located inside a glass case, resides a pair of 19th century pistols and a walking stick. The placard reads, in part, as follows,

Joseph’s Pepperbox Pistol and Hyrum’s Single Shot Pistol. These guns were used by both men for their defense during the attack at Carthage

These were the guns that were smuggled into the Carthage Jail while Joseph Smith, Hyrum and their friends awaited their fate. On the morning of June 27, 1844, Cyrus Wheelock visited the jail.

The morning being a little rainy, favoured his wearing an overcoat, in the side pocket of which he was enabled to carry a six-shooter, and he passed the guard unmolested. During his visit in the prison he slipped the revolver into Joseph’s pocket. Joseph examined it, and asked Wheelock if he had not better retain it for his own protection.
This was a providential circumstance, as most other persons had been very rigidly searched. Joseph then handed the single barrel pistol, which had been given him by John S. Fullmer, to his brother Hyrum, and said, "You may have use for this." Brother Hyrum observed, "I hate to use such things, or to see them used." "So do I," said Joseph, "but we may have to, to defend ourselves;" upon this Hyrum took the pistol. [i]

Although it was referred to as a "six shooter," the pepper-box pistol was not a revolver in the normal sense. It incorporated six individual barrels, it was difficult to aim and tended to be unreliable. The June 2013 Ensign features a painting Greater Love Hath No Man, by Casey Childs. [ii] The artwork features all three items in the display case. Joseph, Hyrum and Willard Richards are attempting to hold the door shut as the mob attempts to enter the room. John Taylor is holding his walking stick. In Hyrum’s left pocket is the single shot pistol brought into the jail by Fullmer, and in Joseph’s left pocket, clearly visible, is the pepper-box pistol given to him by Wheelock.

Click here to view the complete article

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Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 3)

Is it true that Joseph killed two men by firing at the mob?

The attackers who were hit by Joseph were not killed (as was first reported in some Church publications) but only wounded

Joseph fired his gun six times (only three shots discharged) and he hit two of the mobbers, which John Taylor later mistakenly stated had died. Was Joseph a murderer?

Joseph's actions were clearly self-defense and defense of others under the common law. However, this point is moot since the attackers who were hit were not killed (as was first reported in some Church publications) but only wounded. They were alive and well at the trial held for mob leaders, and were identified by witnesses. Their good health allowed them to receive gifts because of their role in the assault on Joseph, Hyrum, and the other prisoners.

According to Dallin Oaks and Marvin Hill:

Wills, Voras, and Gallaher were probably named in the indictment because their wounds, which testimony showed were received at the jail, were irrefutable evidence that they had participated in the mob. They undoubtedly recognized their vulnerability and fled the county. A contemporary witness reported these three as saying that they were the first men at the jail, that one of them shot through the door killing Hyrum, that Joseph wounded all three with his pistol, and that Gallaher shot Joseph as he ran to the window.[Hay, "The Mormon Prophet's Tragedy," 675] According to Hay, Wills, whom the Mormon prophet had shot in the arm, was an Irishman who had joined the mob from "his congenital love of a brawl."[Statement of Jeremiah Willey, August 13, 1844, Brigham Young correspondence, Church Archives.] Gallaher was a young man from Mississippi who was shot in the face.[Hay, "The Mormon Prophet's Tragedy," 669, 675. Another source says Wills was a former Mormon elder who had left the Church. Davis, An Authentic Account, 24.] Hay described Voras (Voorhees) as a "half-grown hobbledehoy from Bear Creek" whom Joseph shot in the shoulder. The citizens of Green Plains were said to have given Gallaher and Voras new suits of clothes for their parts in the killing.[Statement of Jeremiah Willey, August 13, 1844]

Has the Church hidden the fact that Joseph fired a gun while in Carthage Jail?

Many members of The Church of Jesus Christ of Latter-day Saints are not aware of all the excruciatingly minute details of the history of the Church

Mob fires at Joseph Smith in the upper window at Carthage Jail.

Many members of The Church of Jesus Christ of Latter-day Saints (and this is especially true of new members or less-active members) are not aware of all the excruciatingly minute details of the history of the Church. It has become a common tactic among some anti-Mormon aficionados of Mormon history to use this historical ignorance as a weapon. These writers often claim to "expose" these minor events of Church history in a sensationalistic attempt to shock members of the Church with "hidden" revelations or "secret" accounts about various episodes in Church history. They will often claim that the Church has kept this knowledge under wraps for fear that if it was generally known it would cause many members of the Church to immediately renounce their faith and result in the ruination of the Church.

Joseph's attempt to defend himself using the gun is clearly described in History of the Church

Unfortunately for the critics, Joseph's attempt to defend himself, his brother, and his friends, and his possession of a pepperbox gun, is clearly spelled out in the History of the Church:

In the meantime Joseph, Hyrum, and Elder Taylor had their coats off. 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 reached round the door casing, and discharged his six shooter into the passage, some barrels missing fire. Continual discharges of musketry came into the room. Elder Taylor continued parrying the guns until they had got them about half their length into the room, when he found that resistance was vain, and he attempted to jump out of the window, where a ball fired from within struck him on his left thigh, hitting the bone, and passing through to within half an inch of the other side. He fell on the window sill, when a ball fired from the outside struck his watch in his vest pocket, and threw him back into the room.

The next volume of the History of the Church tells the story from John Taylor's point of view:

I shall never forget the deep feeling of sympathy and regard manifested in the countenance of Brother Joseph as he drew nigh to Hyrum, and, leaning over him, exclaimed, 'Oh! my poor, dear brother Hyrum!' He, however, instantly arose, and with a firm, quick step, and a determined expression of countenance, approached the door, and pulling the six-shooter left by Brother Wheelock from his pocket, opened the door slightly, and snapped the pistol six successive times; only three of the barrels, however, were discharged.

If the Church wished to hide these facts, why did they publish them in the History of the Church not once, but twice?

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Source(s) of the criticism

Critical sources

Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 17. ( Index of claims ) Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 17. ( Index of claims ) Jerald and Sandra Tanner, Utah Lighthouse Ministry (accessed 7 May 2003). Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 465.( Index of claims ) Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 153–.

Notes

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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.

What is a martyr?

Webster's Dictionary provides the following definitions of the word "martyr":

1. a person who voluntarily suffers death as the penalty of witnessing to and refusing to renounce a religion
2. 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.

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.

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."

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.

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!"

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.

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."

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."

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."

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"

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.

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. 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.

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. 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."

</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."....

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.

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.. Curtis Bench produced an errata sheet for Dean Jesse's book Personal Writings of Joseph Smith in 1986-1987.

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."

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.

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."

No references are provided, a deficiency which reviewers have noted.

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.

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."

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.

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. 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."

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."

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 city The Governors orders will be read in hearing of the police & officers of the Legion, as I suppose.

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

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 ground of action, for we have not been guilty of any crime; neither is there any just cause of suspicion against us when facts are shown but certain circumstances make your attendance very necessary.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 199, 547-548n131-132 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims ) Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 28. (Source: Brodie, unattributed) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 141, 179.

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.

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." 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.

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. 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." 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.

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

Examination of Quinn's claim relative to the source used

Based upon the Brigham Young source shown above, D. Michael Quinn claims:

1. That Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial.
2. That the church’s founding prophet lost Spirit of God the last days of his life.
3. 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."

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!'"

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.

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."

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

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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.

What is a martyr?

Webster's Dictionary provides the following definitions of the word "martyr":

1. a person who voluntarily suffers death as the penalty of witnessing to and refusing to renounce a religion
2. 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.

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.

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."

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.

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!"

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.

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."

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."

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."

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"

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.

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. 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.

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. 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."

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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."....

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.

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.. Curtis Bench produced an errata sheet for Dean Jesse's book Personal Writings of Joseph Smith in 1986-1987.

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."

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.

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."

No references are provided, a deficiency which reviewers have noted.

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.

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."

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.

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. 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."

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."

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 city The Governors orders will be read in hearing of the police & officers of the Legion, as I suppose.

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

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 ground of action, for we have not been guilty of any crime; neither is there any just cause of suspicion against us when facts are shown but certain circumstances make your attendance very necessary.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 199, 547-548n131-132 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims ) Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 28. (Source: Brodie, unattributed) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 141, 179.

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.

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." 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.

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. 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." 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.

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

Examination of Quinn's claim relative to the source used

Based upon the Brigham Young source shown above, D. Michael Quinn claims:

1. That Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial.
2. That the church’s founding prophet lost Spirit of God the last days of his life.
3. 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."

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!'"

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.

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."

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

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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.

What is a martyr?

Webster's Dictionary provides the following definitions of the word "martyr":

1. a person who voluntarily suffers death as the penalty of witnessing to and refusing to renounce a religion
2. 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.

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.

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."

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.

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!"

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.

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."

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."

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."

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"

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.

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. 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.

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. 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."

</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."....

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.

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.. Curtis Bench produced an errata sheet for Dean Jesse's book Personal Writings of Joseph Smith in 1986-1987.

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."

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.

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."

No references are provided, a deficiency which reviewers have noted.

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.

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."

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.

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. 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."

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."

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 city The Governors orders will be read in hearing of the police & officers of the Legion, as I suppose.

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

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 ground of action, for we have not been guilty of any crime; neither is there any just cause of suspicion against us when facts are shown but certain circumstances make your attendance very necessary.

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 199, 547-548n131-132 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims ) Sally Denton, American Massacre: The Tragedy at Mountain Meadows, (Secker & Warburg, 2003), 28. (Source: Brodie, unattributed) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 141, 179.

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.

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." 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.

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. 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." 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.

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

Examination of Quinn's claim relative to the source used

Based upon the Brigham Young source shown above, D. Michael Quinn claims:

1. That Joseph Smith disobeyed revelation by returning to Nauvoo to stand trial.
2. That the church’s founding prophet lost Spirit of God the last days of his life.
3. 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."

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!'"

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.

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."

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

Notes

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