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Plural wives of Joseph Smith
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The plural wives of Joseph Smith, Jr.
Important introductory material on plural marriage available here
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Questions
- Did Joseph Smith introduce plural marriage in the Church?
- Did Joseph have approximately 34 wives?
Improvement Era, "Peculiar Questions Briefly Answered"
Charles W. Penrose, Improvement Era, (September 1912)Question 18: Was Joseph Smith, Jr., a polygamist?
Answer: Joseph Smith introduced and practiced plural marriage. The proofs of this are abundant and complete.
Answer
Joseph F. Smith confirms this:
The great and glorious principle of plural marriage was first revealed to Joseph Smith in 1831, but being forbidden to make it public, or to teach it as a doctrine of the Gospel, at that time, he confided the facts to only a very few of his intimate associates. Among them were Oliver Cowdery and Lyman E. Johnson, the latter confiding the fact to his traveling companion, Elder Orson Pratt, in the year 1832. (See Orson Pratt's testimony.)" (Andrew Jenson, The Historical Record 6 [Salt Lake City, Utah, May 1887]: 219)
Topics
Plural wives of Joseph Smith, Jr.
Summary: This collection of articles lists a number of known plural wives, with responses to critical claims related to specific plural wives of Joseph Smith, Jr.
Detailed Analysis
Fanny Alger
Summary: What do we know about Joseph Smith's first plural wife, Fanny Alger? Joseph met her in early 1833 when she stayed at the Smith home as a house-assistant of sorts to Emma (such work was common for young women at the time). There are no first-hand accounts of their relationship (from Joseph or Fanny), nor are there second-hand accounts (from Emma or Fanny's family). All that we do have is third hand accounts, most of them recorded many years after the events.
The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives?Joseph Smith's Polygamy: "An Overview of Joseph’s Plural Marriage to Fanny Alger", by Brian C. Hales
Summary: Researching the relationship between Joseph Smith and Fanny is difficult because of limitations in available documentation. Only nineteen manuscripts have been identified in the historical record discussing the occurrence either firsthand or secondhand. Unfortunately they contain contradictory and ambiguous statements.
Life and Character |
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Plural wives of Joseph Smith
Prescindia Lathrop Huntington Buell and her husband Norman joined the Church in 1836. By 1839, Norman had left the Church, and Prescindia noted that "the Lord gave me strength to Stand alone & keep the faith amid heavy persecution.” “[I]n 1841 I entered into the New Everlasting Covenant," said Prescindia, "[I] was sealed to Joseph Smith the Prophet and Seer, and to the best of my ability I have honored plural marriage, never speaking one word against the principle… Never in my life, in this kingdom, which is 44 years, have I doubted the truth of this great work.”
Children of Joseph Smith ruled out by DNA Evidence: Oliver Buell
Summary: Prescindia Lathrop Huntington Buell and her husband Norman joined the Church in 1836. By 1839, Norman had left the Church, and Prescindia noted that "the Lord gave me strength to Stand alone & keep the faith amid heavy persecution.
John Hyrum Buell, an unlikely child
Summary: The case of Oliver Buell is an interesting one, since author Fawn Brodie was insistent that he was Joseph's son. She based part of this argument on a photograph of Buell, which revealed a face which she claimed was "overwhelmingly on the side of Joseph's paternity." Oliver's potential relationship to Joseph, however, has been ruled out by DNA evidence.
Did Prescindia Buell not know who was the father of her son?
Summary: The case of Oliver Buell is an interesting one, since author Fawn Brodie was insistent that he was Joseph's son. She based part of this argument on a photograph of Buell, which revealed a face which she claimed was "overwhelmingly on the side of Joseph's paternity." Oliver's potential relationship to Joseph, however, has been ruled out by DNA evidence.
Joseph Smith's Polygamy: "Joseph Smith’s Pre-Nauvoo Reputation--Presendia Huntington Buell", by Brian C. Hales
Joseph Smith's Polygamy: "Were There Other Polygamous Marriages Prior to Nauvoo?—Presendia Huntington Buell", by Brian C. Hales
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively “Eternity Only” Sealings", by Brian C. Hales
(Click here for full article) </onlyinclude>
Sarah Kingsley Howe Cleveland
Summary: There is considerable debate as to whether Sarah Kingsley was sealed to Joseph Smith. [19] Danel Bachman's pioneering study on plural marriage argued that there was "little supporting evidence for [her]…inclusion" on a list of Joseph's wives. [20] Todd Compton argues for Sarah's inclusion, since she is included on Andrew Jenson's list of plural wives, had a proxy marriage to Joseph Smith in the temple following the martyrdom, and because Eliza R. Snow is known to have been sealed to Joseph at Sarah's home. Compton holds—and I find his reasoning persuasive—that Joseph's decision to marry Eliza in front of Sarah makes little sense if Sarah had not already been introduced to plural marriage. (Though it must be admitted that Sarah could have been aware of plural marriage, but not practicing it.) Compton's argument is strengthened by the fact that Andrew Jenson also had access to Eliza R. Snow as a witness, so she could have confirmed Sarah's sealing.
Sarah Kingsley Howe Cleveland as a polyandrous wife of Joseph Smith
Summary: Sarah was sealed to Joseph while she had a living husband.What did the husband of Sarah Kingsley know about her sealing to Joseph Smith for eternity?
Sarah was married to non-Mormon John Cleveland, but was sealed to Joseph Smith
Sarah was married to non-Mormon John Cleveland. John was not interested in joining the Church, but was friendly to the Saints.
In the days of Joseph. Mother [Sarah M. Kingsley (Howe)] Cleveland by advice, was sealed to the prophet in Nauvoo but lived with her [non-LDS] husband John Cleveland.[1]
Sarah wished to go west with the Saints, but Brigham Young advised her to remain with her husband
When the Saints moved west, Sarah wished to go with them, even to the point of leaving her non-LDS husband. Brigham Young advised her to remain with him:
Brigham Young and council...counseled her to stay with her husband as he was a good man, having shown himself kind ever helping those in need, although for some reason his mind was darkened as to the gospel. She obeyed council and stayed with her husband, and was faithful and true to her relation and died a faithful member of the Church of Jesus Christ of Latter Day Saints.[2]
See Biography:
- A biography of Sarah Kingsley may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
- ↑ Holograph letter of John L. Smith attached to a letter of the First Presidency dated March 8, 1895, the letter of Smith being written on Feb 27, 1895, to David H. Cannon; copy in D. Michael Quinn Papers—Addition—Uncat WA MS 244 (Accession:19990209-c), Box 1—Card file—Topic: Polygamy, Joseph Smith’s. off-site
- ↑ Anon. Biography, CHL. Possibly by August Cleveland Smith quoted in Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 283. off-site
Elizabeth Davis Goldsmith Brackenbury Durfee
Summary: The inclusion of "Mrs. Durfee," as she was known, on the list of Joseph's wives is strongly contested among historians. Durfee is not found on Andrew Jenson's list of Joseph's plural wives. Todd Compton argues that Durfee's post-martyrdom proxy sealing to Joseph is evidence of a living marriage, as is the fact that she taught plural marriage to other prospective wives. Compton also holds that two hostile sources (John C. Bennett and Sarah Pratt) confirm Durfee as a plural wife.
Elizabeth Davis Goldsmith Brackenbury Durfee as a polyandrous wife of Joseph Smith
Emma Smith remark to Elizabeth Davis
Summary: Zina Huntington remembered a conversation between Elizabeth [Davis] and Emma [Smith] in which Elizabeth asked the prophet’s wife if she felt that Joseph was a prophet. Yes, Emma answered, but I wish to God I did not know it.Question: What did the husband of Elizabeth Davis know about her sealing to Joseph Smith for eternity?
Elizabeth's husband Jabez Dufee was active in the Church, but Elizabeth chose to be sealed for eternity to Joseph Smith
Elizabeth's husband Jabez Dufee was active in the Church. Elizabeth chose to be sealed for eternity to Joseph Smith. Brian Hales notes that, "It appears that the couple experienced some marital turmoil before the sealing or perhaps as a consequence of it. Jabez was endowed on a different day than Elizabeth when the Nauvoo Temple opened in the winter of 1845 and Elizabeth was resealed by proxy to Joseph Smith on January 22, 1846, but Jabez did not participate either as a proxy husband or witness." [1]
Joseph Smith's Polygamy: "Elizabeth Davis", by Brian C. Hales
Summary: Elizabeth Davis was born to Gilbert Davis and Abigail Reeves on March 11, 1791. She joined the Church on April 10, 1831. Two years later the twice widowed Elizabeth married Jabez Durfee on March 3, 1834. Casting their lot with the Saints, she and Jabez moved to Missouri and later Nauvoo.
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively “Eternity Only” Sealings", by Brian C. Hales
See Biography:
- A biography of Elizabeth Davis may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Esther Dutcher
Summary: Daniel H. Wells wrote to Joseph F. Smith of a sealing between Joseph and Esther Dutcher. Wells' source of information was Dutcher's husband, Albert Smith (no relation to Joseph): "It seems that she was sealed to Joseph the Prophet in the days of Nauvoo, though she still remained his wife, and afterwards nearly broke his heart by telling him of it, and expressing her intention of adhering to that relationship. He however got to feeling better over it, and acting for Joseph, had her sealed to him [in the temple--all of Joseph's marriages were understood to require resealing in the temple once it was completed], and to himself for time."
Esther Dutcher as a polyandrous wife of Joseph Smith
What did the husband of Esther Dutcher know about her sealing to Joseph Smith for eternity?
It appears that Esther was sealed to Joseph for eternity before informing her husband of that fact
There is very little evidence of the sealing of Esther Dutcher to Joseph Smith. Ester was married to Albert Smith (no relation to Joseph Smith or George Albert Smith). The little evidence that exists indicates that she was sealed to Joseph for eternity only, and continued to live with her husband until she died. It also appears that she was sealed to Joseph for eternity before informing her husband of that fact. Thirty-two years after Esther's death, Apostle Daniel H. Wells wrote the following letter to Joseph F. Smith. Wells notes that after Esther's death that,
He [Albert Smith was] also much afflicted with the loss of his first wife. It seems that she was sealed to Joseph the Prophet in the days of Nauvoo, though she still remained his wife, and afterwards nearly broke his heart by telling him of it, and expressing her intention of adhering to that relationship. He however got to feeling better over it, and acting for Joseph, had her sealed to him, and to himself for time.[2]
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively “Eternity Only” Sealings", by Brian C. Hales
See Biography:
- A biography of Esther Dutcher may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Olive Grey Frost
Summary: Olive Frost was born on July 24, 1816 and sealed to Joseph Smith sometime during the summer of 1843, which would make her about 27 years old at the time. Very little is known about the marriage. What little is know is recorded in the journal of Joseph E. Robinson, which states that Olive had borne a child by Joseph Smith, but that both Olive and the child died.
Mother of a possible child by Joseph Smith, but very limited evidence.
Summary: Olive Gray Frost is mentioned in two sources as having a child by Joseph. Both she and the child died in Nauvoo, so no genetic evidence will ever be forthcoming.Joseph Smith's Polygamy: "Olive G. Frost", by Brian C. Hales
Notes
- ↑ Brian and Laura Hales, "Elizabeth Davis," josephsmithspolygamy.org off-site
- ↑ Daniel H. Wells, Letter to Joseph F. Smith, June 25, 1888. Brian Hales notes, "I am indebted to Joseph Johnstun and Michael Marquardt for bringing this source to my attention." off-site
s_always.2C_we_are_left_where_we_began.E2.80.94with_more_suspicions_and_possibilities_than_certitudes |subject=Mother of a possible child by Joseph Smith, but very limited evidence. |summary=Olive Gray Frost is mentioned in two sources as having a child by Joseph. Both she and the child died in Nauvoo, so no genetic evidence will ever be forthcoming. }}
Joseph Smith's Polygamy: "Olive G. Frost", by Brian C. Hales
(Click here for full article) </onlyinclude>
Notes
Desdemona Catlin Wadsworth Fulmmer
See Biography:
- A biography of Desdemona Fullmer: (Sealed July 1843) may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Lucinda Pendleton Morgan Harris
Joseph Smith's Polygamy: "Joseph Smith’s Pre-Nauvoo Reputation—Lucinda Pendleton", by Brian C. Hales
Joseph Smith's Polygamy: "Were There Other Polygamous Marriages Prior to Nauvoo?--Lucinda Pendleton Morgan Harris", by Brian C. Hales
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively “Eternity Only” Sealings", by Brian C. Hales
Notes
Question: What did the husband of Lucinda Pendleton Morgan Harris know about her sealing to Joseph Smith for eternity?
There are no records in existence that indicate that she was sealed to Joseph during his lifetime, only after his death
Lucinda Pendleton was married to Latter-day Saint George W. Harris. There are no records in existence that indicate that she was sealed to Joseph during his lifetime. It is known that Lucinda’s proxy sealing to Joseph Smith was performed in the Nauvoo Temple on January 22, 1846, after Joseph's death. In addition, she was re-sealed to Joseph in the Salt Lake Temple in 1899. Brian Hales notes that, "current evidence indicates that several of the women who participated in proxy sealing to the Prophet in the Nauvoo Temple were not married to him while he was living." [1]
References
Elvira Annie Cowles Holmes
Summary: Elvira was married to Joseph at age twenty-nine. Her husband, Jonathan Holmes, was a pall-bearer at Joseph Smith's funeral. As Todd Compton remarks, "Though it is impossible to know for certain, the fact that Holmes was so close to Joseph Smith suggests that he knew of Smith’s marriage to his wife and permitted it…He later stood as proxy for Smith as Elvira married the prophet for eternity in the Nauvoo temple…This ‘first husband’ never wavered in his loyalty to the Mormon leader…."
Elvira Annie Cowles Holmes as a polyandrous wife of Joseph Smith
Question: What did the husband of Elvira Annie Cowles know about her sealing to Joseph Smith for eternity?
Joseph asked Jonathan Holmes to marry Elvira for time, and Joseph was later sealed to her for eternity
A letter by William Wright talks of Joseph asking Jonathan Holmes to marry Elvira. Joseph was later sealed to her for eternity.
I was well acquainted with two of Joseph’s wives, LaVina [Elvira] and Eliza [Snow or Partridge]. I came to Utah in ’69, and rented LaVina Holmes farm. Before Joseph was shot, he asked Jonathan Holmes if he would marry and take care of LaVina, but if LaVina wanted him to take care of her he would take her. He would fill that mission to please his Father in Heaven.[1]
Brian Hales notes that, "It seems to corroborate that Jonathan may have been given a “mission” to marry Elvira and “take care of her” in a legal pretend marriage. After the martyrdom, Jonathan would have been free to take Elivira as his own wife. She did not conceive her first child until seven months after Joseph’s death. The couple went on to have a total of five children together." [2]
Joseph Smith's Polygamy: "Elvira Annie Cowles", by Brian C. Hales
Notes
- ↑ Undated holograph letter of William Wright, stamped as received in the First Presidency Office on June 2, 1931, in Box 65, CR 1/44, Misc. Corresp. Of 1st Pres., at CHL; copy in D. Michael Quinn Papers, Yale University, Special Collections, Uncat WA MS Uncat. WA MS. 98, 881028, bx3, fd 2. off-site
- ↑ Brian and Laura Hales, "Elvira Annie Cowles," josephsmithspolygamy.org off-site
Zina and polyandry
Summary: In 1839, at age 18, Zina arrived with her parents in Nauvoo after being driven out of Missouri. Faithful LDS missionary Henry Jacobs courted her during 1840–41. At the same time, Joseph Smith had taught Zina the doctrine of plural marriage, and thrice asked her to marry him. She declined each time, and she and Henry were wed 7 March 1841.- Analysis of Zina and Henry Jacobs—Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young by Allen Wyatt (Link)
∗ ∗ ∗
Zina and polyandry
Summary: Zina was a woman who was sealed to Joseph while she had a living husband.Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.Child by Joseph ruled out by DNA testing
Summary: DNA research in 2005 confirmed Zina Diantha Huntington Jacobs's son Zebulon was the son of Henry Bailey Jacobs.Divine manifestations to Zina Huntington
Summary: Did those who entered into plural marriage do so simply because Joseph Smith (or another Church leader) "told them to"? Is this an example of "blind obedience"? No, they bore witness that only powerful revelatory experiences convinced them that the command was from God.Why would Joseph be sealed to the wife of someone who was not only married to someone else, but pregnant with her husband's child?
Joseph asked Zina three times to marry him before she married Henry
In 1839, at age 18, Zina arrived with her parents in Nauvoo after being driven out of Missouri. Faithful LDS missionary Henry Jacobs courted her during 1840–41. At the same time, Joseph Smith had taught Zina the doctrine of plural marriage, and thrice asked her to marry him. She declined each time, and she and Henry were wed 7 March 1841.[1] Zina and Henry were married by John C. Bennett, then mayor of Nauvoo. They had invited Joseph to perform the ceremony, but Bennett stepped in when Joseph did not arrive:
…Zina asked the Prophet to perform the marriage. They went to the Clerk’s office and the Prophet did not arrive, so they were married by John C. Bennett. When they saw Joseph they asked him why he didn’t come, and he told them the Lord had made it known to him that she was to be his Celestial wife.[2]
Zina and Henry were aware of Joseph's plural marriage teachings and his proposal to Zina
Family tradition holds, then, that Zina and Henry were aware of Joseph's plural marriage teachings and his proposal to Zina. While this perspective is late and after-the-fact, it is consistent with the Jacobs' behaviour thereafter. Zina's family also wrote that Henry believed that "whatever the Prophet did was right, without making the wisdom of God's authorities bend to the reasoning of any man." [3]
On 27 October 1841, Zina was sealed to Joseph Smith by her brother, Dimick Huntington. She was six months pregnant by Henry, and continued to live with him.
Did Joseph Smith and Brigham Young steal Henry Jacobs' family?
This plaque located in the Church History Museum mentions Zina's sealing to Joseph Smith and marriage to Brigham Young (Photo taken in 2012)
Zina had refused Joseph's suit three times and chosen to marry Henry, but then decided to be sealed to Joseph
Joseph Smith and Brigham Young's "mistreatment" of Henry and their "theft" of his family have received a great deal of publicity, thanks to late 19th century anti-Mormon sources, and Fawn Brodie increased their cachet for a 20th century audience.[4] For present purposes, we will focus on Zina. She had refused Joseph's suit three times, and chosen to marry Henry. Why did she decide to be sealed to Joseph?
Zina stated that God had prepared her mind for Joseph's teachings even before she had heard them
When interrogated by a member of the RLDS Church, Zina refused to be drawn into specifics. She made her motivations clear, and explained that God had prepared her mind for Joseph's teachings even before she had heard them:
- Q. "Can you give us the date of that marriage with Joseph Smith?"
- A. "No, sir, I could not."
- Q. "Not even the year?"
- A. "No, I do not remember. It was something too sacred to be talked about; it was more to me than life or death. I never breathed it for years. I will tell you the facts. I had dreams—I am no dreamer but I had dreams that I could not account for. I know this is the work of the Lord; it was revealed to me, even when young. Things were presented to my mind that I could not account for. When Joseph Smith revealed this order [Celestial marriage] I knew what it meant; the Lord was preparing my mind to receive it." [5]
Henry Jacobs stood as proxy for Zina's post-martyrdom sealing to Joseph, and her marriage for time to Brigham Young
Henry was to stand as proxy for Zina's post-martyrdom sealing to Joseph, and her marriage for time to Brigham Young. He and Zina separated soon thereafter, and Henry was soon gone on one of his many missions for the Church.[6]
Zina herself clearly explains the basis for her choice:
…when I heard that God had revealed the law of Celestial marriage that we would have the privilege of associating in family relationships in the worlds to come, I searched the scriptures and by humble prayer to my Heavenly Father I obtained a testimony for myself that God had required that order to be established in his Church.[7] Faced with questions from her RLDS interviewer that she felt exceeded propriety, Zina became evasive. She finally terminated the interview by saying, "Mr. Wight, you are speaking on the most sacred experiences of my life…."[8]
What did the husband of Zina D. Huntington know about her sealing to Joseph Smith for eternity?
Zina married Henry Jacobs in 1840, and was sealed to Joseph Smith for eternity in 1841
Zina married Henry Jacobs in 1840, and was sealed to Joseph Smith for eternity in 1841,
Be it remembered that on this first day of May A.D. eighteen sixty nine before me Elias Smith Probate Judge for Said County personally appeared, Zina Diantha Huntington ^Young^ who was by me Sworn in due form of law, and upon her oath Saith, that on the twenty-Seventh day of October A.D. 1841, at the City of Nauvoo, County of Hancock, State of Illinois, She was married or Sealed to Joseph Smith, President of the Church of Jesus Christ of Latter Day Saints, by Dimick B. Huntington, a High Priest in Said Church, according to the laws of the same; regulating marriage; In the presence of Fanny Maria Huntington.[9]
There are many stories and accusations related to the marriage of Zina and Henry, and her sealing to Joseph. For details regarding each of these allegations, see Brian and Laura Hales, "Zina Diantha Huntington," josephsmithspolygamy.org off-site.
See also: Allen Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young," FAIR Conference, 2006.
Did Brigham Young tell Henry Jacobs in front of hundreds of people that he needed to find another wife?
The immediate problem with such a statement is that there is no contemporary corroboration for it from among the "hundreds" who supposedly observed it
Allen Wyatt explains how this story originated,
The Charge by William Hall
Critics of the early Saints have, often with glee, latched onto William Hall’s story and used it as a prime example of ecclesiastical abuse, pitting a powerful Brigham Young against a penniless and ill Henry Jacobs, with Zina as some kind of prize for the winner of their imagined contest. It is easy to understand how one might see things that way; it is certainly the way that William Hall portrayed the episode:
At a place called, by the Mormons, Pisgah, in Iowa, as they were passing through to Council Bluffs, Brigham Young spoke in this wise, in the hearing of hundreds: He said it was time for men who were walking in other men’s shoes to step out of them. "Brother Jacobs," he says, "the woman you claim for a wife does not belong to you. She is the spiritual wife of brother Joseph, sealed up to him. I am his proxy, and she, in this behalf, with her children, are my property. You can go where you please, and get another, but be sure to get one of your own kindred spirit."37
The immediate problem with such a statement is that there is no contemporary corroboration for it. Hall states that Brigham’s statement was made in the hearing of hundreds of people, yet there are no other diaries that indicate such a statement or, indeed, any statement from Brigham to Henry. The statement itself would need to have been made sometime between Henry’s arrival at Mt. Pisgah (May 18) and his departure on his mission (approximately June 1).
For instance, Patty Bartlett Sessions, who was a detailed journal writer, arrived at Mt. Pisgah in the same company as the Jacobs’ and left Mt. Pisgah on June 2, 1846. None of her diary entries for the period refer to any such statement by Brigham Young, and it is safe to assume that she would have been among the "hundreds" referenced by William Hall. In fact, Sessions continues to refer to Zina as either "Zina Jacobs" or "sister Jacobs" as late as June 3, 1847,38 which reference would seem unlikely if she had heard Brigham claim Zina (and her children) as his property and exile Henry.
The diary of William Huntington records only one semi-public and one fully public meeting between May 18 and the first of June. There was a prayer meeting for selected individuals held on May 31,39 and a meeting in the grove near Huntington’s house on June 1 that turned into a "special conference" at which "considerable business" was done.40 There is, however, no record in his diary of any denouncing of his son-in-law by Brigham.[10]
For more information, see Allen Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young," FAIR presentation transcript, 2006. FAIR link
Joseph Smith's Polygamy: "Zina Huntington", by Brian C. Hales
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively “Eternity Only” Sealings", by Brian C. Hales
Notes
- ↑ Compton, In Sacred Loneliness, 263–264.
- ↑ Allen L. Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young," in FAIR Conference (Salt Lake City, Utah: FAIR, 1st draft, 2006).
- ↑ Oa J. Cannon, "History of Henry Bailey Jacobs," (L. Tom Perry Special Collections, Brigham Young University, n.d.), 1; cited by Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young," (emphasis added). See also Van Wagoner, Mormon Polygamy, 44; Van Wagoner, "Mormon Polyandry in Nauvoo," 78; Compton, In Sacred Loneliness, 80.
- ↑ These charges are examined in detail (here).
- ↑ Cannon, "History of Henry Bailey Jacobs," 5; cited in Van Wagoner, Mormon Polygamy, 44.
- ↑ See here for a more in-depth analysis of attacks on Brigham and Joseph regarding Zina and Henry.
- ↑ Interview of John Wight [RLDS] with Zina D.H. Young, October 1, 1898, "Evidence from Zina D. Huntington-Young," Saints’ Herald, 52 (11 January 1905), 29; cited in Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young".
- ↑ Autobiography of Zina D. Young, no date, part of the Zina Card Brown Family Collection (1806-1972), LDS Church Archives, MS 4780, box 2, folder 17, cited by Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young,"; John Wight with Zina D.H. Young, 1 October 1898, "Evidence from Zina D. Huntington-Young," Saints Herald, 52 (11 January 1905): 28.
- ↑ Joseph F. Smith Affidavit Books, 1:5, CHL.
- ↑ Allen Wyatt, "Zina and Her Men: An Examination of the Changing Marital State of Zina Diantha Huntington Jacobs Smith Young," 2006 FAIR Conference.
Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
Marinda Nancy Johnson Hyde as a polyandrous wife of Joseph Smith
Summary: Marinda is a known wife of Joseph.
Marinda Nancy Johnson Hyde and her sealing to Joseph
Summary: Was Joseph's marriage to Nancy driven by lustful motives?Very unlikely to have had child(ren) fathered by Joseph
Summary: One child's death certificate rules Joseph out as the father; the other has chronology problems which suggest that Joseph is not the father.Did Mrs. Hyde not know whether Orson or Joseph fathered her child?
Summary: Paternity uncertainty is unlikely in this case.Did Joseph send men on missions to marry their wives?
Summary: There is only a single case of Joseph being sealed to a woman while their husband was away.Did Joseph send men on missions so he could steal their wives?
Summary: There's no evidence this was a tactic of Joseph's, and in this case the timeline makes it doubly implausible.Was Apostle Orson Hyde sent on a mission to dedicate Israel so that Joseph Smith could secretly marry his wife, Marinda Hyde, while he was away?
Orson was involved briefly with apostasy at Far West in the fall of 1838, but had returned to the Church by March 1839
Marinda Nancy Johnson married future apostle Orson Hyde on 4 September 1834. He was involved briefly with apostasy at Far West in the fall of 1838, but had returned to the Church by March 1839 following a dramatic vision in which he saw the consequence of continued rebellion. [1]
Marinda was sealed to Joseph either in April 1842, while Orson was on a mission, or in May 1843, after Orson had returned. Since there are two conflicting sources, there are two alternatives for the sealing date. The later date comes from Miranda's own affidavit and the earlier date comes from one of Joseph's scribes, Thomas Bullock[2]. Only antagonistic accounts of this sealing exist. [3] Of the four reports, two claim that Orson was aware of the sealing, and two claim that he was not.
If the earlier sealing date is correct, Orson had been on his mission for about a year before the sealing
It is of note that Orson had been on his mission for about a year before the sealing if the earlier sealing date is correct--he departed on 15 April 1840, and would return 7 December 1842. Thus, even with the earliest sealing date, Orson had been gone for nearly two years prior to Joseph's sealing to Nancy.
This long delay does not fit well with the claim that a sexually-aggressive Joseph simply wanted his male rivals out of the way.
The Hydes divorced in 1870, but Marinda was sealed to Orson following Joseph's death
The Hydes were to divorce in 1870: "The precise reasons for the divorce are not known, but it appears that Orson was giving most of his attention to his younger wives at this time." [4]
Unique to the Hyde's marriage is the fact that Marinda was sealed to Orson following Joseph's death. All of the Prophet's other polyandrous wives were posthumously sealed to Joseph by proxy. [5]
Marinda's children Orson W. Hyde and Frank Henry Hyde
Two of Marinda Nancy Johnson Hyde's children have been suggested as possible children. The first, Orson, died in infancy, making DNA testing impossible. Compton notes, however, that "Marinda had no children while Orson was on his mission to Jerusalem, then became pregnant soon after Orson returned home. (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843),"[6] putting the conception date around 16 February 1843.
Frank Hyde's birth date is unclear; he was born on 23 January in either 1845 or 1846.[7] This would place his conception around 2 May, of either 1844 or 1845. In the former case, Frank was conceived less than two months prior to Joseph's martyrdom. Orson Hyde left for Washington, D.C., around 4 April 1844,[8] and did not return until 6 August 1844, making Joseph's paternity more likely than Orson's if the earlier birth date is correct.[9] The key source for this claim is Fawn Brodie, who includes no footnote or reference. Given Brodie's tendency to misread evidence on potential children, this claim should be approached with caution.
Frank's death certificate lists Orson Hyde as the father, however, and places his birth in 1846, which would require conception nearly a year after Joseph's death.[10] A child by Joseph would have brought prestige to the family and Church, and Orson and Nancy had divorced long before Frank Henry's death.[11] It seems unlikely, therefore, that Orson would be credited with paternity over Joseph if any doubt existed. Without further data, Brodie's dating should probably be regarded as an error, ruling out Joseph as a possible father.
What did Orson Hyde, the husband of Marinda Nancy Johnson, know about her sealing to Joseph Smith for eternity?
There are contradictory accounts which make it impossible to know for certain whether or not Orson knew of and consented to Marinda's sealing for eternity to Joseph
Marinda Nancy Johnson was married to Orson Hyde. There are contradictory accounts which make it impossible to know for certain whether or not Orson knew of and consented to Marinda's sealing for eternity to Joseph. However, according to Hales, "If the 1842 date for the sealing between Joseph and Marinda marriage is correct, then Joseph may have been sealed to Marinda in an "eternity only" sealing without Orson Hyde’s knowledge." Yet he also notes that "John D. Lee remembered that Orson gave his permission: 'Hyde’s wife, with his consent, was sealed to Joseph for an eternal state.'" [12]
There are two sealing dates for Joseph to Marinda - one during a period of one to two years after Hyde left on his mission, and one after he had already returned
The popular story among critics is that Joseph sent Orson away on his mission so that he could quickly marry his wife Marinda. However, the first sealing date shows that Joseph was sealed to Marinda for eternity one to two years after Hyde had left on his mission, so there was nothing "quick" about it. Furthermore, the evidence indicates that this was an "eternity only" sealing typical of Joseph's other "polyandrous" marriages involving other men's wives. No children are known to have conceived during this time. However, upon Hyde's return, not only did he father children by Marinda, but he also quickly asked Joseph to seal him in a new polygamous marriage of his own.
Todd Compton: "It is striking that Marinda had no children while Orson was on his mission to Jerusalem, then became pregnant soon after Orson returned home"
Fawn Brodie speculated that Mrs. Orson Hyde’s sons Orson and Frank "could have been Joseph’s sons." [13] Orson Washington Hyde, born November 9, 1843, died as an infant and therefore had no descendants. DNA testing cannot help determine paternity.
Brian Hales notes the following regarding the timeline,
The timeline shows that Apostle Orson Hyde, Marinda’s legal husband, served a mission to Palestine from the spring of 1840 to December 7, 1842. Weeks after his return, Marinda became pregnant with Orson Washington Hyde (conception approximately February 16, 1843) who was born on November 9, 1843. Several authors alleged Joseph Smith practiced sexual polyandry with some of his plural wives including Marinda, despite a mountain of contradictory evidences [14] However, no evidence has been found to connect Joseph Smith with this child. Todd Compton observes: "It is striking that Marinda had no children while Orson was on his mission to Jerusalem, then became pregnant soon after Orson returned home." [15] They also allege that a second son, Frank Henry Hyde, was father by Joseph Smith under the assumption that he was born January 23, 1845 (conception approximately May 2, 1844). [16] However, his birth certificate and an obituary in the The Ogden Standard, June 29, 1908, "Frank H. Hyde Dies Suddenly," both corroborate a January 23, 1846, birthdate (May 2, 1845, approximate conception). [17][18]
Timeline of the marital status of Marinda Nancy Johnson Hyde. From the website Brian Hales, Joseph Smith's Polygamy off-site
Hales continues,
If the 1842 date for the sealing between Joseph and Marinda marriage is correct, then Joseph may have been sealed to Marinda in an "eternity only" sealing without Orson Hyde’s knowledge. While such a sealing would not have affected her civil union with Orson, a late second-hand report from exposé author Ann Eliza Webb Young states:
When Joseph Smith first taught polygamy, and gave the wives as well as the husbands opportunity to make new choice of life-partners, Mrs. Hyde, at that time a young and quite prepossessing woman, became one of the Prophet’s numerous fancies. . . . Hyde was away on a mission at the time, and when he returned, he, in turn, imbibed the teachings of polygamy also, and prepared to extend his kingdom indefinitely. In the mean time it was hinted to him that Smith had had his first wife sealed to himself in his absence, as a wife for eternity. Inconsistent as it may seem, Hyde was in a furious passion." [19]
However, John D. Lee remembered that Orson gave his permission: "Hyde’s wife, with his consent, was sealed to Joseph for an eternal state." [20][18]
Hyde requested that Joseph perform his own plural marriage just a few weeks after returning from his mission
Hales concludes,
Whatever the sequence, Orson appealed to Joseph to perform his own plural marriage weeks after returning from his mission stating in 1869: "In the month of February or March, 1843, I was married to Miss Martha R. Browitt, by Joseph Smith, the martyred prophet, and by him she was sealed to me for time and all eternity in Nauvoo, Illinois." [21]
The details of the relationship between Marinda and the Prophet will probably never be known. If Marinda had chosen Joseph as her eternal husband, she apparently changed her mind because she chose to be sealed to her legal husband Orson Hyde in the Nauvoo temple on January 11, 1846.
However, Marinda Nancy Johnson relocated to Salt Lake City in 1852 and later divorced Orson Hyde. She died in 1886, having kept the faith in the Church established by her eternal husband.[18]
The accounts of the sealing of Marinda to Joseph
Much of what we know about the Hyde sealing is also contaminated by hostile, mutually contradictory accounts that contain some known false information.
| Author | Date | Claim | Comments |
|---|---|---|---|
| Sidney Rigdon[22] | 1845 |
|
Contrary to claim, Orson continued to live with Miranda and father children by her. |
| William Hall[23] | 1852 |
|
Very unlikely—no record of others mocking Hyde; Hall is unreliable on other marriages as well. [24] Orson's return to the quorum was in June 1839, [25] putting Hall's account two years too early for marriage. [26] |
| Ann Eliza Young[27] | 1876 |
|
Too young to have any first-hand knowledge of Nauvoo, her book's intent was clearly to titillate with stories of polygamous intrigue. Claims that Brigham told Orson that she was only to be his wife for time, and Joseph's for eternity—but this is frankly false, since sealed to Orson in early 1846. [28] She also confuses the temporality, since she describes Hyde "in a furious passion," because "he thought it no harm for him to win the affection of another man's wife… but he did not propose having his rights interfered with even by the holy Prophet whose teachings he so implicitly followed" (326). Yet, Orson did not begin practicing plural marriage until after he knew of Miranda's sealing to Joseph. |
| John D. Lee[29] | 1877 |
|
Lee's work was published posthumously and may have been altered by anti-Mormon editor. |
See Biography:
- A biography of Marinda Nancy Johnson may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Critical sources |
|
Joseph Smith's Polygamy: "Joseph Smith’s Pre-Nauvoo Reputation--Nancy Marinda Johnson", by Brian C. Hales
Joseph Smith's Polygamy: "Marinda Nancy Johnson", by Brian C. Hales
Joseph Smith's Polygamy: "Were There Other Polygamous Marriages Prior to Nauvoo?—Marinda Nancy Johnson", by Brian C. Hales
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively "Eternity Only" Sealings", by Brian C. Hales
Notes
- ↑ Compton, In Sacred Loneliness, 234.
- ↑ Hales, Joseph Smith's Polygamy Vol. 1.
- ↑ Compton, In Sacred Loneliness, 238–239.
- ↑ Compton, In Sacred Loneliness, 230–243.
- ↑ Compton, In Sacred Loneliness, 240–242.
- ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
- ↑ Brodie, No Man Knows My History, 345, 464. gives his birth as 1845, though there is no footnote indicating her source. Frank's death certificate lists his birth in 1846}} Compton follows the date of 1846, citing Howard H. Barron, Orson Hyde: Missionary-Apostle-Colonizer (Salt Lake City: Horizon, 1977), 134 and Ancestral File.
- ↑ 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), 6:286. Volume 6 link Times and Seasons 5 (15 September 1844): 651}}
- ↑ Andrew Jenson, LDS Church Chronology: 1805–1914 (Salt Lake City, Utah: Deseret Book Co., 1914), entry for 6 August 1844. GospeLink.
- ↑ Frank H. Hyde, State of Utah--Death Certificate, State Board of Health File No. 967300}} Online at <http://wiki.hanksplace.net/index.php/Image:FrankHHyde.jpg>
- ↑ Compton, In Sacred Loneliness, 249.
- ↑ John D. Lee, Mormonism Unveiled, or, The Life and Confessions of the Late Mormon Bishop, John D. Lee and W. W. Bishop, eds. (St. Louis: Byron, Brand, 1877), 147. Lee added "but I do not assert the fact."
- ↑ Fawn Brodie, No Man Knows My History, 301, 345, 465
- ↑ Brian Hales: "See also discussion regarding John Bowes Quoting William Arrowsmith Regarding Marinda Nancy Johnson Hyde in Brian C. Hales, Joseph Smith’s Polygamy: History and Theology, 3 vols. (Salt Lake City: Greg Kofford Books, 2013), 1:314–16."
- ↑ Todd Compton, "Fawn Brodie on Joseph Smith’s Plural Wives and Polygamy: A Critical View," in Reconsidering No Man Knows My History: Fawn M. Brodie and Joseph Smith in Retrospect, ed. Newell G. Bringhurst (Logan: Utah State University Press, 1996), 165.
- ↑ See Fawn M. Brodie, No Man Knows My History, 345.
- ↑ Brian Hales: "Birth certificate available at http://wiki.hanksplace.net/index.php/Image:FrankHHyde.jpg (accessed August 27, 2009). Thanks to Gregory L. Smith for identifying this. See also "Frank H. Hyde Dies Suddenly," The Ogden Standard (June 29, 1908), 5."
- ↑ 18.0 18.1 18.2 Brian Hales, Joseph Smith's Polygamy off-site
- ↑ Ann Eliza Webb Young, Wife Number 19, or, The Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford: Dustin, Gilman, and Co., 1876), 325–26.
- ↑ John D. Lee, Mormonism Unveiled, or, The Life and Confessions of the Late Mormon Bishop, John D. Lee and W. W. Bishop, eds. (St. Louis: Byron, Brand, 1877), 147. Lee added "but I do not assert the fact."
- ↑ Affidavit of Orson Hyde, September 15, 1869, MS 3423, CHL; affidavit was copied into Joseph F. Smith Affidavit Books, 2:45; published in Joseph Fielding Smith, Blood Atonement and the Origin of Plural Marriage (Salt Lake City: Deseret News, 1905), 74.
- ↑ J. GI SON DIVINE [Sidney Rigdon], "To the Sisters of the Church of Jesus Christ of Latter Day Saints," Latter Day Saint's Messenger and Advocate (Pittsburgh) 1/10 (15 March 1845): 154–158.
- ↑ William Hall, Abominations of Mormonism Exposed; Containing Many Facts and Doctrines Concerning That Singular People, During Seven Year's Membership with Them; from 1840 to 1847 (Cincinnati: I. Hart, 1852), 113.
- ↑ Compton, In Sacred Loneliness, 239.
- ↑ See History of the Church, 3:345. Volume 3 link Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 2:24–25n12. GospeLink Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 1:340 (journal entry dated 25 June 1839). ISBN 0941214133.
- ↑ See Compton, In Sacred Loneliness, 238.
- ↑ Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 324–326.
- ↑ Compton, In Sacred Loneliness, 243.: "Marinda was sealed to Orson Hyde, not Smith, for time and eternity on January 11, 1846."
- ↑ John D. Lee, Mormonism Unveiled; or, the Life and Confessions of the Late Mormon Bishop, John D. Lee; (Written by Himself) Embracing the History of Mormonism ... With an Exposition of the Secret History, Signs, Symbols and Crimes of the Mormon Church. Also the True History of the Horrible Butchery Known as the Mountain Meadows Massacre (St. Louis: Bryan, Brand, 1877), 147.
Almera Johnson
| Related article: | Availability for testimony in 1892 Temple Lot case Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages. |
Joseph Smith's Polygamy: "Almera Woodard Johnson", by Brian C. Hales
Notes
Helen Mar Kimball
Jump to Subtopic:
- The circumstances of Helen Mar Kimball's marriage to Joseph Smith, Jr.
- Joseph Smith's marriages to young women
The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives?
Helen Mar Kimball
Summary: Helen was nearly fifteen when her father urged her to be sealed to Joseph Smith
The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives? As discussed below, this sealing was likely unconsummated.Divine manifestations to plural wives and families
Summary: Many members who were taught about plural marriage were initially reluctant or appalled; many reported miraculous divine manifestations convincing them of the truth of the doctrine. Helen's parents were two such members.The Prophet said...that it [plural marriage] would damn more than it would have because \so many/ unprincipled men would take advantage of it, but that did not prove that it was not a pure principle. If Joseph had had any impure desires he could have gratified them in the style of the world with less danger of his life or his character, than to do as he did. The Lord commanded him to teach & to practice that principle.
—Helen Mar Kimball Whitney, Letter to Mary Bond, n.d., 3-9 quoted in Brian Hales, Joseph Smith's Polygamy: History, Vol. 1, 26-27. off-site
Presentism, at its worst, encourages a kind of moral complacency and self-congratulation. Interpreting the past in terms of present concerns usually leads us to find ourselves morally superior…Our forbears constantly fail to measure up to our present-day standards.[1]
—Lynn Hunt, President of American Historical Association
What were the circumstances surrounding the sealing of Helen Mar Kimball to Joseph Smith?
Helen’s father, Heber C. Kimball, had the most active part in bringing Helen and Joseph together
Some points regarding the circumstances surrounding the sealing of Helen Mar Kimball to Joseph Smith[2]:
- Helen never describes in her journal or later writings being alone with the Prophet even once without a chaperone. [3] References to intimate relations would not be expected. Yet, if the two spent time together as husband and wife, Helen might have made a passing reference to the interactions, but none are found.
- Helen’s father, Heber C. Kimball, had the most active part in bringing Helen and Joseph together. Helen wrote: "He [her father—Heber C. Kimball] taught me the principle of Celestial marriage and having a great desire to be connected with the Prophet, Joseph, he offered me to him." [4] Richard Anderson explained: "Helen says several times that her father took the initiative to arrange the marriage and very possibly he did so with a view to committing her to the Prophet before her budding social life produced a choice or a proposal" from someone else. [5]
- Joseph’s role was not completely passive because he was willing to teach Helen Mar and marry her after Heber introduced the idea. So this is a point where Joseph may be criticized. But it seems to be about the only one.
Brigham Young instructed polygamous men to wait to consummate their sealings to younger brides until they were at least eighteen
- Helen’s sealing was presumably for both time and eternity, so this would eventually have become an actual marriage that included sexual relations. In Utah, Brigham Young instructed polygamous men to wait to consummate their sealings to younger brides until they were at least eighteen.[6] While it is impossible to document, it appears this policy began in Nauvoo with Joseph Smith.
- Michael Marquardt surmised: "Helen Kimball’s sealing to Joseph Smith was a spiritual one unlike other wives who had sexual relations with the prophet."[7]
- After her sealing, Helen wrote:
During the winter of 1843, there were plenty of parties and balls. … Some of the young gentlemen got up a series of dancing parties, to be held at the Mansion once a week. … I had to stay home, as my father had been warned by the Prophet to keep his daughter away from there, because of the blacklegs and certain ones of questionable character who attended there. … I felt quite sore over it, and thought it a very unkind act in father to allow [my brother] to go and enjoy the dance unrestrained with others of my companions, and fetter me down, for no girl loved dancing better than I did, and I really felt that it was too much to bear. It made the dull school still more dull, and like a wild bird I longer for the freedom that was denied me; and thought myself a much abused child, and that it was pardonable if I did murmur.[8]
Helen was not called to testify in the Temple Lot case, in which the Church was attempting to prove that Joseph had normal marital relations with some of his plural wives, even though she was available
Brian Hales observes:
In 1892, the RLDS Church led by Joseph Smith III sued the Church of Christ (Temple Lot),[9] disputing its claim to own the temple lot in Independence, Missouri. The Church of Christ (Temple Lot) held physical possession, and the RLDS Church took the official position that since it was the true successor of the church originally founded by Joseph Smith, it owned the property outright.[10]
Although the LDS Church was not a party to the suit, it provided support to the Church of Christ (Temple Lot). The issue was parsed this way: If the Church of Christ (Temple Lot) could prove that plural marriage was part of the original Church, then the RLDS Church was obviously not the true successor since it failed to practice such a key doctrine.[11]During the proceedings, three plural wives of Joseph Smith (Lucy Walker, Emily Partridge, and Malissa Lott) were deposed.[12]
Why was Helen Kimball Whitney not also called to testify in the Temple Lot trial regarding her marriage relations with Joseph Smith? She lived in Salt Lake City, geographically much closer than two of the three witnesses: Malissa Lott live thirty miles south in Lehi, and Lucy Walker lived eighty-two miles north in Logan.
A likely reason is that Helen could not provide the needed testimony. All three of Joseph Smith’s wives who did testify affirmed that sexual relations were part of their plural marriages to the Prophet.[13] Testifying of either an unconsummated time-and-eternity sealing or an eternity-only marriage would have hurt the Temple Lot case. Such marriages would have been easily dismissed as unimportant.
If Helen’s plural union did not include conjugality, her testimony would not have been helpful. If it did, the reason for not inviting her to testify is not obvious. Not only was Helen passed over, but Mary Elizabeth Lightner, Zina Huntington, and Patty Sessions, who were sealed to Joseph in eternity-only marriages, were similarly not deposed.
The lack of evidence does not prove the lack of sexual relations, but these observations are consistent with an unconsummated union.
Helen became an advocate of plural marriage and vigorously defended it
- Helen wrote more about plural marriage than any other female author in the nineteenth century, defending it and Joseph Smith. Included were two books, Plural Marriage as Taught by the Prophet Joseph: A Reply to Joseph Smith, Editor of the Lamoni Iowa "Herald" (Salt Lake City: Juvenile Instructor Office, 1882) and her second, Why We Practice Plural Marriage (Salt Lake City: Juvenile Instructor Office, 1840).
- People may claim Helen was a victim of Joseph Smith and/or polygamy, but it is a claim she never made for herself. In 1881 Helen penned her feelings toward her sealing to the Prophet:
I am thankful that He [Heavenly Father] has brought me through the furnace of affliction and that He has condescended to show me that the promises made to me the morning that I was sealed to the Prophet of God will not fail and I would not have the chain broken for I have had a view of the principle of eternal salvation and the perfect union which this sealing power will bring to the human family and with the help of our Heavenly Father I am determined to so live that I can claim those promises.[14]
Helen wrote a poem entitled "Reminiscences," which is often cited by critics
Later in life, Helen wrote a poem entitled "Reminiscences." It is often cited for the critics' claims:
- I thought through this life my time will be my own
- The step I now am taking's for eternity alone,
- No one need be the wiser, through time I shall be free,
- And as the past hath been the future still will be.
- To my guileless heart all free from worldly care
- And full of blissful hopes—and youthful visions rare
- The world seamed bright the thret'ning clouds were kept
- From sight, and all looked fair but pitying angels wept.
- They saw my youthful friends grow shy and cold.
- And poisonous darts from sland'rous tongues were hurled,
- Untutor'd heart in thy gen'rous sacrafise,
- Thou dids't not weigh the cost nor know the bitter price;
- Thy happy dreems all o'er thou'rt doom'd alas to be
- Bar'd out from social scenes by this thy destiny,
- And o'er thy sad'nd mem'ries of sweet departed joys
- Thy sicken'd heart will brood and imagine future woes,
- And like a fetter'd bird with wild and longing heart,
- Thou'lt dayly pine for freedom and murmor at thy lot;
- But could'st thou see the future & view that glorious crown,
- Awaiting you in Heaven you would not weep nor mourn. [p. 2]
- Pure and exalted was thy father's aim, he saw
- A glory in obeying this high celestial law,
- For to thousands who've died without the light
- I will bring eternal joy & make thy crown more bright.
- I'd been taught to reveire the Prophet of God
- And receive every word as the word of the Lord.
- But had this not come through my dear father's mouth,
- I should ne'r have received it as God's sacred truth.[15]
The first portion of the poem expresses the youthful Helen's attitude. She is distressed mostly because of the loss of socialization and youthful ideas about romance. But, as Helen was later to explain more clearly in prose, she would soon realize that her youthful pout was uncalled for—she saw that her plural marriage had, in fact, protected her. "I have long since learned to leave all with Him, who knoweth better than ourselves what will make us happy," she noted after the poem.[16]
Helen was disappointed that she was not permitted to attend a party or a dance
Thus, she would later write of her youthful disappointment in not being permitted to attend a party or dance:
During the winter of 1843, there were plenty of parties and balls. … Some of the young gentlemen got up a series of dancing parties, to be held at the Mansion once a week. … I had to stay home, as my father had been warned by the Prophet to keep his daughter away from there, because of the blacklegs and certain ones of questionable character who attended there. … I felt quite sore over it, and thought it a very unkind act in father to allow [my brother] to go and enjoy the dance unrestrained with others of my companions, and fetter me down, for no girl loved dancing better than I did, and I really felt that it was too much to bear. It made the dull school still more dull, and like a wild bird I longed for the freedom that was denied me; and thought myself a much abused child, and that it was pardonable if I did murmur.
I imagined that my happiness was all over and brooded over the sad memories of sweet departed joys and all manner of future woes, which (by the by) were of short duration, my bump of hope being too large to admit of my remaining long under the clouds. Besides my father was very kind and indulgent in other ways, and always took me with him when mother could not go, and it was not a very long time before I became satisfied that I was blessed in being under the control of so good and wise a parent who had taken counsel and thus saved me from evils, which some others in their youth and inexperience were exposed to though they thought no evil. Yet the busy tongue of scandal did not spare them. A moral may be drawn from this truthful story. "Children obey thy parents," etc. And also, "Have regard to thy name, for that shall continue with you above a thousand great treasures of gold." "A good life hath but few days; but a good name endureth forever.[17]
So, despite her youthful reaction, Helen uses this as an illustration of how she was being a bit immature and upset, and how she ought to have trusted her parents, and that she was actually protected from problems that arose from the parties she missed.
Did Helen Mar Kimball "confess" to having marital relations with Joseph?
Helen allegedly said "I would never have been sealed to Joseph had I known it was anything more than ceremony"
Critics of the Church provide a supposed "confession" from Helen, in which she reportedly said:
I would never have been sealed to Joseph had I known it was anything more than ceremony. I was young, and they deceived me, by saying the salvation of our whole family depended on it.[18]
The source of the statement is "suspect"
Author Todd Compton properly characterizes this source, noting that it is an anti-Mormon work, and calls its extreme language "suspect."[19]
Author George D. Smith tells his readers only that this is Helen "confiding," while doing nothing to reveal the statement's provenance from a hostile source.[20] Newell and Avery tell us nothing of the nature of this source and call it only a "statement" in the Stanley Ivins Collection;[21] Van Wagoner mirrors G. D. Smith by disingenuously writing that "Helen confided [this information] to a close Nauvoo friend," without revealing its anti-Mormon origins.[22]
In order for this story to be true, Helen would be telling a story at variance with all other things that she wrote
To credit this story at face value, one must also admit that Helen told others in Nauvoo about the marriage (something she repeatedly emphasized she was not to do) and that she told a story at variance with all the others from her pen during a lifetime of staunch defense of plural marriage.[23]
If we accept the statement as valid, we may interpret it in other ways than conjugality.
As Brian Hales writes:
It is clear that Helen’s sealing to Joseph Smith prevented her from socializing as an unmarried lady. The primary document referring to the relationship is an 1881 poem penned by Helen that has been interpreted in different ways ...After leaving the church, dissenter Catherine Lewis reported Helen saying: "I would never have been sealed to Joseph had I known it was anything more than a ceremony."
Assuming this statement was accurate, which is not certain, the question arises regarding her meaning of "more than a ceremony"? While sexuality is a possibility, a more likely interpretation is that the ceremony prevented her from associating with her friends as an unmarried teenager, causing her dramatic distress after the sealing.[24]
Was Helen Mar Kimball's marriage to Joseph Smith ever consummated?
Critics generally do not reveal that their sources have concluded that Helen's marriage to Joseph Smith was never consummated
Critics generally do not reveal that their sources have concluded that Helen's marriage to Joseph Smith was unconsummated, preferring instead to point out that mere fact of the marriage of a 14-year-old girl to a 37-year-old man ought to be evidence enough to imply sexual relations and "pedophilia." For example, George D. Smith quotes Compton without disclosing his view,[25] cites Compton, but ignores that Compton argues that " there is absolutely no evidence that there was any sexuality in the marriage, and I suggest that, following later practice in Utah, there may have been no sexuality. All the evidence points to this marriage as a primarily dynastic marriage." [26] and Stanley Kimball without disclosing that he believed the marriage to be "unconsummated." [27]
Critical sources |
|
What were Helen Mar Kimball's views on plural marriage?
Helen disliked plural marriage because of the difficulties it placed on her mother
Helen made clear what she disliked about plural marriage in Nauvoo, and it was not physical relations with an older man:
I had, in hours of temptation, when seeing the trials of my mother, felt to rebel. I hated polygamy in my heart, I had loved my baby more than my God, and mourned for it unreasonably….[28]
Helen is describing a period during the westward migration when (married monogamously) her first child died. Helen was upset by polygamy only because she saw the difficulties it placed on her mother. She is not complaining about her own experience with it.
Helen Mar Kimball: "I have encouraged and sustained my husband in the celestial order of marriage because I knew it was right"
Helen Mar Kimball:
All my sins and shortcomings were magnified before my eyes till I believed I had sinned beyond redemption. Some may call it the fruits of a diseased brain. There is nothing without a cause, be that as it may, it was a keen reality to me. During that season I lost my speech, forgot the names of everybody and everything, and was living in another sphere, learning lessons that would serve me in future times to keep me in the narrow way. I was left a poor wreck of what I had been, but the Devil with all his cunning, little thought that he was fitting and preparing my heart to fulfill its destiny….
[A]fter spending one of the happiest days of my life I was moved upon to talk to my mother. I knew her heart was weighed down in sorrow and I was full of the holy Ghost. I talked as I never did before, I was too weak to talk with such a voice (of my own strength), beside, I never before spoke with such eloquence, and she knew that it was not myself. She was so affected that she sobbed till I ceased. I assured her that father loved her, but he had a work to do, she must rise above her feelings and seek for the Holy Comforter, and though it rent her heart she must uphold him, for he in taking other wives had done it only in obedience to a holy principle. Much more I said, and when I ceased, she wiped her eyes and told me to rest. I had not felt tired till she said this, but commenced then to feel myself sinking away. I silently prayed to be renewed, when my strength returned that instant…
I have encouraged and sustained my husband in the celestial order of marriage because I knew it was right. At various times I have been healed by the washing and annointing, administered by the mothers in Israel. I am still spared to testify to the truth and Godliness of this work; and though my happiness once consisted in laboring for those I love, the Lord has seen fit to deprive me of bodily strength, and taught me to 'cast my bread upon the waters' and after many days my longing spirit was cheered with the knowledge that He had a work for me to do, and with Him, I know that all things are possible…[29]
Why would Joseph marry a young woman in her teens?
What is Presentism?
Imagine a school-child who asks why French knights didn't resist the English during the Battle of Agincourt (in 1415) using Sherman battle tanks. We might gently reply that there were no such tanks available. The child, a precocious sort, retorts that the French generals must have been incompetent, because everyone knows that tanks are necessary. The child has fallen into the trap of presentism—he has presumed that situations and circumstances in the past are always the same as the present. Clearly, there were no Sherman tanks available in 1415; we cannot in fairness criticize the French for not using something which was unavailable and unimagined.
Spotting such anachronistic examples of presentism is relatively simple. The more difficult problems involve issues of culture, behavior, and attitude. For example, it seems perfectly obvious to most twenty-first century North Americans that discrimination on the basis of race is wrong. We might judge a modern, racist politician quite harshly. We risk presentism, however, if we presume that all past politicians and citizens should have recognized racism, and fought it. In fact, for the vast majority of history, racism has almost always been present. Virtually all historical figures are, by modern standards, racists. To identify George Washington or Thomas Jefferson as racists, and to judge them as moral failures, is to be guilty of presentism.
A caution against presentism is not to claim that no moral judgments are possible about historical events, or that it does not matter whether we are racists or not. Washington and Jefferson were born into a culture where society, law, and practice had institutionalized racism. For them even to perceive racism as a problem would have required that they lift themselves out of their historical time and place. Like fish surrounded by water, racism was so prevalent and pervasive that to even imagine a world without it would have been extraordinarily difficult. We will not properly understand Washington and Jefferson, and their choices, if we simply condemn them for violating modern standards of which no one in their era was aware.
A textbook example of presentist history is the claim that Joseph engaged in "statuatory rape"
Condemning Joseph Smith for "statutory rape" is a textbook example of presentist history. "Rape," of course, is a crime in which the victim is forced into sexual behavior against her (or his) will. Such behavior has been widely condemned in ancient and modern societies. Like murder or theft, it arguably violates the moral conscience of any normal individual. It was certainly a crime in Joseph Smith's day, and if Joseph was guilty of forced sexual intercourse, it would be appropriate to condemn him.
(Despite what some claim, not all marriages or sealings were consummated, as in Helen's case discussed above.)
"Statutory rape," however, is a completely different matter. Statutory rape is sexual intercourse with a victim that is deemed too young to provide legal consent--it is rape under the "statute," or criminal laws of the nation. Thus, a twenty-year-old woman who chooses to have sex has not been raped. Our society has concluded, however, that a ten-year-old child does not have the physical, sexual, or emotional maturity to truly understand the decision to become sexually active. Even if a ten-year-old agrees to sexual intercourse with a twenty-year-old male, the male is guilty of "statutory rape." The child's consent does not excuse the adult's behavior, because the adult should have known that sex with a minor child is illegal.
Even in the modern United States, statutory rape laws vary by state. A twenty-year-old who has consensual sex with a sixteen-year-old in Alabama would have nothing to fear; moving to California would make him guilty of statutory rape even if his partner was seventeen.
By analogy, Joseph Smith likely owned a firearm for which he did not have a license--this is hardly surprising, since no law required guns to be registered on the frontier in 1840. It would be ridiculous for Hitchens to complain that Joseph "carried an unregistered firearm." While it is certainly true that Joseph's gun was unregistered, this tells us very little about whether Joseph was a good or bad man. The key question, then, is not "Would Joseph Smith's actions be illegal today?" Only a bigot would condemn someone for violating a law that had not been made.
Rather, the question should be, "Did Joseph violate the laws of the society in which he lived?" If Joseph did not break the law, then we might go on to ask, "Did his behavior, despite not being illegal, violate the common norms of conscience or humanity?" For example, even if murder was not illegal in Illinois, if Joseph repeatedly murdered, we might well question his morality.
Does the case of Helen mean Joseph was a "pedophile"?
"Pedophilia" applies to children; Helen was regarded as a mature young woman
Helen specifically mentioned that she was regarded as mature.[30] 'Pedophilia' is an inflammatory charge that refers to a sexual attraction to pre-pubertal children. It simply does not apply in the present case, even if the relationship had been consummated.
It is claimed by critics that the average age of menarche in 1840 was 16.4 years and that therefore Helen Mar Kimball was prepubescent when she was sealed to Joseph Smith at age 14
Critics of Mormonism claim that Helen Mar Kimball was prepubescent at the time that she was sealed to Joseph Smith, and that this is therefore evidence that Joseph was a pedophile. Pedophila describes a sexual attraction to prepubescent children. However, there is no evidence that Helen ever cohabited with or had sexual relations with Joseph. In fact, she continued to live with her parents after the sealing.
The use of the term "pedophilia" by critics in this situation is intended to generate a negative emotional response in the reader. Pedophiles don't advertise their obsession and they certainly don't discuss marriages with the parents of their intended victims. It was Heber C. Kimball that requested that this sealing be performed, not Joseph. There is no evidence that Joseph was a pedophile.
The age of menarche in America in 1840 has a normal distribution close to a mean of 15.2 years and a standard deviation of 1.85
European data indicates a long term linear drop, while US data is much more sparse. Using post-1910 data, Wyshak (1983) determined that the average age at menarche was dropping linearly at 3.2 month/decade with a value of 13.1 in 1920. This trend projects to 15.2 in 1840 and 16.3 in 1800. The onset of menarche follows a normal distribution that had a larger spread in the 19th century (σ≈1.7 to 2.0) in Brown (1966) and Laslett (1977).[31]
Helen Mar Kimball was likely married near the end of the month of May in 1843 and was thus approximately 14.8 years old when she was sealed to Joseph Smith. With only the statistics cited above we can conclude that 40% of the young women her age would have already matured and thus in their society be considered marriage eligible. If 40% is taken as an a priori probability, additional information puts maturity at her first marriage beyond a reasonable doubt using Bayesian methodology.
Helen and her contemporaries considered her mature for her age
Helen remembered transitioning from childhood to adulthood over a year before her first marriage as she attended social functions with older teens. Here is quote on the abruptness of this transition in the past from a graduate course's textbook on child development:
In industrial societies, as we have mentioned, the concept of adolescence as a period of development is quite recent. Until the early twentieth century, young people were considered children until they left school (often well before age 13), married or got a job, and entered the adult world. By the 1920s, with the establishment of comprehensive high schools to meet the needs of a growing economy and with more families able to support extended formal education for their children, the teenage years had become a distinct period of development (Keller, 1999). In some preindustrial societies, the concept of adolescence still does not exist. The Chippewa, for example, have only two periods of childhood: from birth until the child walks, and from walking to puberty. What we call adolescence is, for them, part of adulthood (Broude, 1995), as was true in societies before industrialization.[32]
Helen recalls that by March 1842, she "had grown up very fast and my father often took me out with him and for this reason was taken to be older than I was." At these social gatherings, she developed a crush on her future husband Horace Whitney. She later married him after Joseph Smith's martyrdom and her 16th birthday and had 12 children with him.
According to Helen:
Sarah Ann's brother, Horace, who was twenty months her senior, made one of the party but had never dreamed of such a thing as matrimony with me, whom he only remembered in the earliest school days in Kirtland as occupying one of the lowest seats. He becoming enough advanced, soon left the one taught in the red schoolhouse on the flat and attended a higher one on the hill, and through our moving to Missouri and Illinois we lost sight of each other. After the party was over I stopped the rest of the night with Sarah, and as her room and his were adjoining, being only separated by a partition, our talk seemed to disturb him, and he was impolite enough to tell us of it, and request us to stop and let him go to sleep, which was proof enough that he had never thought of me only as the green school girl that I was, or he would certainly have submitted gracefully (as lovers always should) to be made a martyr of.[33]
Evidence supports that Mormon teens did not marry until they had reached maturity.
Scholars that study fertility often divide large samples into cohorts which are 5 years wide based on birth year or marriage age . In contrast to what some critics claim, the marriage cohort of 15-19 year olds has been shown at times to be more fertile than the 20-24 cohort. The authors of one study found that "Unlike most other reported natural-fertility populations, period fertility rates for married Mormon women aged 15-19 are higher between 1870 and 1894 than those for married women in their 20s. Women aged 15-19 in 1870-74 would have been born in the 1850s when 55.8 percent were married before their 20th birthday; thus, this cannot be treated as an insignificant group." And also "In addition, the median interval between marriage and birth of the first child is consistently about one year for all age-at-marriage groups."[34] Another study disproved that younger marital age (15-19) resulted in a higher infant mortality rate due to the mother not being fully mature (termed the "biological-insufficiency hypothesis.").[35]
Helen continued to live with her parents after the sealing, and then married someone else and had children with them after Joseph's death
Helen continued to live with her parents after the sealing. After Joseph's death, Helen was married and had children.
Unlike today, it was acceptable to be sealed to one person for eternity while being married for time to another person. It is not known if this was the case with Helen, however.
Four Key Questions
We must, then, address four questions:
- What were the ages of Joseph's wives?
- Did Joseph have sexual intercourse with these women? If not, then the issue of statutory rape is moot. If so, we have not proven statutory rape, but can move on to the next question.
- What were the statutory rape laws of the time, and did Joseph violate them?
- If Joseph was not guilty of statutory rape, did he nevertheless violate common norms of conscience or society?
1. The Age of Joseph's Wives
Even LDS authors are not immune from presentist fallacies: Todd Compton, convinced that plural marriage was a tragic mistake, "strongly disapprove[s] of polygamous marriages involving teenage women." [36] This would include, presumably, those marriages which Joseph insisted were commanded by God. Compton notes, with some disapproval, that a third of Joseph's wives were under twenty years of age. The modern reader may be shocked. We must beware, however, of presentism—is it that unusual that a third of Joseph's wives would have been teenagers?
When we study others in Joseph's environment, we find that it was not. A sample of 201 Nauvoo-era civil marriages found that 33.3% were under twenty, with one bride as young as twelve. [37] Another sample of 127 Kirtland marriages found that nearly half (49.6%) were under twenty. [38] And, a computer-aided study of LDS marriages found that from 1835–1845, 42.3% of women were married before age twenty. [39] The only surprising thing about Joseph's one third is that more of his marriage partners were not younger.
Furthermore, this pattern does not seem to be confined to the Mormons (see Chart 12 1). A 1% sample from the 1850 U.S. census found 989 men and 962 who had been married in the last year. Teens made up 36.0% of married women, and only 2.3% of men; the average age of marriage was 22.5 for women and 27.8 for men. [40] Even when the men in Joseph's age range (34–38 years) in the U.S. Census are extracted, Joseph still has a lower percentage of younger wives and more older wives than non-members half a decade later. [41]
I suspect that Compton goes out of his way to inflate the number of young wives, since he lumps everyone between "14 to 20 years old" together. [42] It is not clear why this age range should be chosen—women eighteen or older are adults even by modern standards.
A more useful breakdown by age is found in Table 12-1. Rather than lumping all wives younger than twenty-one together (a third of all the wives), our analysis shows that only a fifth of the wives would be under eighteen. These are the only women at risk of statutory rape issues even in the modern era.
| Age range | Percent (n=33) |
|---|---|
| 14-17 | 21.2% |
| 18-19 | 9.1% |
| 20-29 | 27.3% |
| 30-39 | 27.3% |
| 40-49 | 3.0% |
| 50-59 | 12.1% |
2. Were there marital relations?
As shown elsewhere, the data for sexual relations in Joseph's plural marriages are quite scant (see Chapter 10—not online). For the purposes of evaluating "statutory rape" charges, only a few relationships are relevant.
The most prominent is, of course, Helen Mar Kimball, who was the prophet's youngest wife, married three months prior to her 15th birthday. [44] As we have seen, Todd Compton's treatment is somewhat confused, but he clarifies his stance and writes that "[a]ll the evidence points to this marriage as a primarily dynastic marriage." [45] Other historians have also concluded that Helen's marriage to Joseph was unconsummated. [46]
Nancy M. Winchester was married at age fourteen or fifteen, but we know nothing else of her relationship with Joseph. [47]
Flora Ann Woodruff was also sixteen at her marriage, and "[a]n important motivation" seems to have been "the creation of a bond between" Flora's family and Joseph. [48] We know nothing of the presence or absence of marital intimacy.
Fanny Alger would have been sixteen if Compton's date for the marriage is accepted. Given that I favor a later date for her marriage, this would make her eighteen. In either case, we have already seen how little reliable information is available for this marriage (see Chapter 4—not online), though on balance it was probably consummated.
Sarah Ann Whitney, Lucy Walker, and Sarah Lawrence were each seventeen at the time of their marriage. Here at last we have reliable evidence of intimacy, since Lucy Walker suggested that the Lawrence sisters had consummated their marriage with Joseph. Intimacy in Joseph's marriages may have been more rare than many have assumed—Walker's testimony suggested marital relations with the Partridge and Lawrence sisters, but said nothing about intimacy in her own marriage (see Chapter 10—not online).
Sarah Ann Whitney's marriage had heavy dynastic overtones, binding Joseph to faithful Bishop Orson F. Whitney. We know nothing of a sexual dimension, though Compton presumes that one is implied by references to the couple's "posterity" and "rights" of marriage in the sealing ceremony. [49] This is certainly plausible, though the doctrine of adoption and Joseph's possible desire to establish a pattern for all marriages/sealings might caution us against assuming too much.
Of Joseph's seven under-eighteen wives, then, only one (Lawrence) has even second-hand evidence of intimacy. Fanny Alger has third-hand hostile accounts of intimacy, and we know nothing about most of the others. Lucy Walker and Helen Mar Kimball seem unlikely candidates for consummation.
The evidence simply does not support Christopher Hitchens' wild claim, since there is scant evidence for sexuality in the majority of Joseph's marriages. Many presume that Joseph practiced polygamy to satisfy sexual longings, and with a leer suggest that of course Joseph would have consummated these relationships, since that was the whole point. Such reasoning is circular, and condemns Joseph's motives and actions before the evidence is heard.
Even were we to conclude that Joseph consummated each of his marriages—a claim nowhere sustained by the evidence—this would not prove that he acted improperly, or was guilty of "statutory rape." This requires an examination into the legal climate of his era.
3. Statutory Rape and the Law
The very concept of a fifteen- or seventeen-year-old suffering statutory rape in the 1840s is flagrant presentism. The age of consent under English common law was ten. American law did not raise the age of consent until the late nineteenth century, and in Joseph Smith's day only a few states had raised it to twelve. Delaware, meanwhile, lowered the age of consent to seven. [50]
In our time, legal minors can often be married before the age of consent with parental approval. Joseph certainly sought and received the approval of parents or male guardians for his marriages to Fanny Alger, Sarah Ann Whitney, Lucy Walker, and Helen Kimball. [51] His habit of approaching male relatives on this issue might suggest that permission was gained for other marriages about which we know less.
Clearly, then, Hitchens' attack is hopelessly presentist. None of Joseph's brides was near ten or twelve. And even if his wives' ages had presented legal risks, he often had parental sanction for the match.
4. Did Joseph violate societal norms?
There can be no doubt that the practice of polygamy was deeply offensive to monogamous, Victorian America. As everything from the Nauvoo Expositor to the latest anti-Mormon tract shows, the Saints were continually attacked for their plural marriages.
If we set aside the issue of plurality, however, the only issue which remains is whether it would have been considered bizarre, improper, or scandalous for a man in his mid-thirties to marry a woman in her mid- to late-teens. Clearly, Joseph's marriage to teen-age women was entirely normal for Mormons of his era. The sole remaining question is, were all these teen-age women marrying men their own age, or was marriage to older husbands also considered proper?
To my knowledge, the issue of age disparity was not a charge raised by critics in Joseph's day. It is difficult to prove a negative, but the absence of much comment on this point is probably best explained by the fact that plural marriage was scandalous, but marriages with teenage women were, if not the norm, at least not uncommon enough to occasion comment. For example, to disguise the practice of plural marriage, Joseph had eighteen-year-old Sarah Whitney pretend to marry Joseph Kingsbury, who was days away from thirty-one. [52] If this age gap would have occasioned comment, Joseph Smith would not have used Kingsbury as a decoy.
One hundred and eighty Nauvoo-era civil marriages have husbands and wives with known ages and marriage dates. [53] Chart 12 2 demonstrates that these marriages follow the general pattern of wives being younger than husbands.
When the age of husband is plotted against the age of each wife, it becomes clear that almost all brides younger than twenty married men between five and twenty years older (see Chart 12-3).
This same pattern appears in 879 marriages from the 1850 U.S. Census (see Chart 12 4). Non-Mormon age differences easily exceeded Joseph's except for age fourteen. We should not make too much of this, since the sample size is very small (one or two cases for Joseph; three for the census) and dynastic motives likely played a large role in Joseph's choice, as discussed above.
Chart 12-4
In short, Mormon civil marriage patterns likely mimicked those of their gentile neighbors. Neither Mormons or their critics would have found broad age differences to be an impediment to conjugal marriage. In fact, the age difference between wives and their husbands was greatest in the teen years, and decreased steadily until around Joseph's age, between 30–40 years, when the spread between spouses' ages was narrowest (note the bright pink bars in Chart 12-5).
As Thomas Hine, a non-LDS scholar of adolescence noted:
- Until the twentieth century, adult expectations of young people were determined not by age but by size. If a fourteen-year-old looked big and strong enough to do a man's work on a farm or in a factory or mine, most people viewed him as a man. And if a sixteen-year-old was slower to develop and couldn't perform as a man, he wasn't one. For, young women, the issue was much the same. To be marriageable was the same as being read for motherhood, which was determined by physical development, not age....
- The important thing, though, was that the maturity of each young person was judged individually. [54]
Why the modern world is different
Why did pre-modern peoples see nothing wrong with teen marriages? Part of the explanation likely lies in the fact that life-expectancy was greatly reduced compared to our time (see Table 12 2).
| Group | Life Expect in 1850 (years) [55] | Life Expect in 1901 (years) [56] | Life Expect in 2004 (years) [57] |
|---|---|---|---|
| Males at birth | 38.3 | 47.9 | 75.7 |
| Males at age 20 | 60.1 | 62.0 | 76.6 |
| Females at birth | 40.5 | 50.7 | 80.8 |
| Females at age 20 | 60.2 | 63.6 | 81.5 |
The modern era has also seen the "extension" of childhood, as many more years are spent in schooling and preparation for adult work. In the 1840s, these issues simply weren't in play for women—men needed to be able to provide for their future family, and often had the duties of apprenticeship which prevented early marriage. Virtually everything a woman needed to know about housekeeping and childrearing, however, was taught in the home. It is not surprising, then, that parents in the 1840s considered their teens capable of functioning as married adults, while parents in 2007 know that marriages for young teens will usually founder on issues of immaturity, under-employment, and lack of education.
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Notes
- ↑ Lynn Hunt, "Against Presentism," (President's Column) Perspectives 40/5 (May 2002).
- ↑ This material was provided courtesy of Brian and Laura Hales.
- ↑ See Helen Mar Kimball Whitney, Plural Marriage as Taught by the Prophet Joseph: A Reply to Joseph Smith, Editor of the Lamoni Iowa "Herald" (Salt Lake City: Juvenile Instructor Office, 1882); Why We Practice Plural Marriage (Salt Lake City: Juvenile Instructor Office, 1840). Helen also kept a detailed journal throughout much of her life. See Charles M.Hatch and Todd M. Compton, eds., A Widow’s Tale: The 1884-1896 Diary of Helen Mar Kimball Whitney (Logan, UT: Utah State University Press, 2003).
- ↑ Typescript and copy of holograph reproduced in Jeni Broberg Holzapfel and Richard Neitzel Holzapfel, eds., A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History (Provo, Utah: Religious Studies Center, Brigham Young University, 1997), 482–87.
- ↑ Richard L. Anderson to Dawn Comfort, May 9–15, 1998, copy of letter in Scott H. Faulring Papers, box 93, fds 1–3, (accn 2316), Marriott Library.
- ↑ See discussion in Eugene E. Campbell, Establishing Zion: The Mormon Church in the American West 1847-1869 (Salt Lake City: Signature Books, 1988), 198n5.
- ↑ Michael Marquardt, The Rise of Mormonism: 1816–1844 (Longwood, FL: Xulon Press, 2005), 609.
- ↑ Woman’s Exponent 11, no. 12, November 15, 1882, 90; see Holzapfel and Holzapfel, eds., A Woman’s View, 224.
- ↑ Known colloquially as “Hedrickites” after Granville Hedrick, who was ordained the church’s first leader in 1863. They prefer the title of “Church of Christ (Temple Lot).”
- ↑ S. Patrick Baggette II, “The Temple Lot Case: Fraud in God’s Vineyard,” 136.
- ↑ The Church of Christ (Temple Lot) were staunchly opposed to plural marriage and seemed to have pursued polygamy as a line of inquiry only for strategic purposes. See R. Jean Addams, “The Church of Christ (Temple Lot) and the Reorganized Church of Latter Day Saints: 130 Years of Crossroads and Controversies,” Journal of Mormon History 36, no. 2 (2010): 29–53.
- ↑ The Temple Lot case transcript, as it is popularly known, comprises more than 1,700 pages. It can be accessed at https://archive.org/details/TempleLotCaseTranscript.
- ↑ Malissa Lott, Deposition, Temple Lot Transcript, Respondent’s Testimony, part 3, page 105, question 227; Lucy Walker, Deposition, Temple Lot Transcript, Respondent’s Testimony, part 3, pages 450–51, 468, 473, questions 29–30, 463–74, 586.
- ↑ Helen Mar Kimball Whitney, "Autobiography, 30 March 1881," MS 744, CHL. Typescript and copy of holograph reproduced in Holzapfel and Holzapfel, A Woman’s View, 482–87.
- ↑ "Helen Mar Kimball Whitney 1881 Autobiography," Appendix I in Helen Mar Whitney, A Woman's View: Helen Mar Whitney's Reminiscences of Early Church History, ed. Jeni Broberg Holzapfel and Richard Neitzel Holzapfel (Provo, Utah / Salt Lake City, Utah: BYU Religious Studies Center, distributed by Bookcraft, 1997), 486.
- ↑ Helen Mar Whitney, A Woman's View: Helen Mar Whitney's Reminiscences of Early Church History, ed. Jeni Broberg Holzapfel and Richard Neitzel Holzapfel (Provo, Utah / Salt Lake City, Utah: BYU Religious Studies Center, distributed by Bookcraft, 1997), 486–487.
- ↑ Helen Mar Whitney, Scenes and Incidents, 90. (italics added)
- ↑ Catherine Lewis, Narrative of Some of the Proceedings of the Mormons (Lynn, MA: n.p., 1848), 19.
- ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 195. ( Index of claims )
- ↑ George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 202. ( Index of claims , (Detailed book review))
- ↑ Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith, 2nd edition, (Urbana and Chicago: University of Illinois Press, 1994), 147.
- ↑ Richard S. Van Wagoner, Sidney Rigdon: A Portrait of Religious Excess (Salt Lake City, Signature Books, 2005), 293. (Reviews)
- ↑ On Helen’s authentic statements, see Helen Mar Whitney, A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History, ed. Jeni Broberg Holzapfel and Richard Neitzel Holzapfel (Provo, UT: BYU Religious Studies Center, 1997), ix–xliii.
- ↑ See "Helen Mar Kimball" at http://josephsmithspolygamy.org/plural-wives-overview/helen-mar-kimball/
- ↑ George D. Smith, Nauvoo Polygamy
- ↑ Todd M. Compton, "Response to Tanners," post to LDS Bookshelf mailing list (no date), http://www.lds-mormon.com/compton.shtml (accessed 2 December 2008). Compare with Smith, Nauvoo Polygamy, 198–202, 302, 362 and Compton, In Sacred Loneliness, 14.)
- ↑ Stanley B. Kimball, Heber C. Kimball: Mormon Patriarch and Pioneer (Urbana: University of Illinois Press, 1981), 98. See also Stanley B. Kimball, "Heber C. Kimball and Family, the Nauvoo Years," Brigham Young University Studies 15/4 (Summer 1975): 465.
- ↑ Augusta Joyce Crocheron (author and complier), Representative Women of Deseret, a book of biographical sketches to accompany the picture bearing the same title (Salt Lake City: J. C. Graham & Co., 1884).
- ↑ Augusta Joyce Crocheron (author and complier), Representative Women of Deseret, a book of biographical sketches to accompany the picture bearing the same title (Salt Lake City: J. C. Graham & Co., 1884).
- ↑ [citation needed]
- ↑ Craig L. Foster, David Keller, and Gregory L. Smith, “The Age of Joseph Smith’s Plural Wives in Social and Demographic Context,” in The Persistence of Polygamy, eds. Newell G. Bringhurst and Craig L. Foster (Independence, MO: John Whitmer Books, 2010), 152–83. The authors cite Grace Wyshak "Secular changes in age at menarche in a sample of US women," Annals of Human Biology 10:1 (1983): 75–77; P. E. Brown, “The Age at Menarche,” British Journal of Preventive and Social Medicine 20 (1966): 9–14; and Peter Laslett, Family life and Illicit Love in Earlier Generations (New York: Cambridge University Press, 1977).
- ↑ Diane Papalia, Gabriela Martorell, and R. Feldman, In A Child's World: Infancy through Adolescence, 13th ed. (New York: McGraw-Hill Education, 2014).
- ↑ Helen Mar Kimball Whitney, 1828-1896, Autobiography (c. 1839-1846), "Life Incidents," Woman's Exponent 9-10 (1880-1882) and "Scenes and Incidents in Nauvoo," Woman's Exponent 11 (1882-83)) off-site
- ↑ Mineau, G. P., L. L. Bean, and M. Skolnick 1979 “Mormon demographic history, II: The family life cycle and natural fertility,” Population Studies 33, 3:429–46.
- ↑ L. Bean, G. Mineau, and D. Anderton, "High-Risk Childbearing: Fertility and Infant Mortality on the American Frontier," Social Science History 16, no. 3 (1992): 337–63.
- ↑ Todd M. Compton, Response to Tanners, post to LDS Bookshelf mailing list, no date. (15 May 2005).
- ↑ Susan Easton Black, "Marriages in the Nauvoo Region 1839-1845," on-line database, using sources: Lyndon W. Cook, Civil Marriages in Nauvoo and some outlying areas (1839-1845) (Liberty Publishing Co., 1980); with additional data from Times and Seasons, The Wasp, Nauvoo Neighbor, and "A Record of Marriages in the City of Nauvoo," located at the Historical Department of The Church of Jesus Christ of Latter-day Saints. <http://www.worldvitalrecords.com/indexinfo.aspx?ix=usa_il_nauvoo_marriages> I am indebted to David Keller, who performed the initial data extraction, and saved me hours of work by sharing his raw data files.
- ↑ Kirtland marriage data from Milton V. Backman, Jr. with Keith Perkins and Susan Easton, "A profile of Latter-day Saints of Kirtland, Ohio and members of Zion's Camp 1830–1839 : vital statistics and sources," complied in cooperation with the Department of Church History and Doctrine, Brigham Young University, in Family History Library, Salt Lake City, Utah. The indefatigable David Keller also provided me with this data.
- ↑ M. Skolnick, L. Bean, D. May, V. Arbon, K. De Nevers and P. Cartwright, "Mormon Demographic History I. Nuptiality and Fertility of Once-Married Couples," Populations Studies 32 (1978): 14, table 3. off-site I appreciate John Gee bringing this reference to my attention.
- ↑ Data from Steven Ruggles, Matthew Sobek, Trent Alexander, Catherine A. Fitch, Ronald Goeken, Patricia Kelly Hall, Miriam King, and Chad Ronnander, Integrated Public Use Microdata Series: Version 3.0 [Machine-readable database]. Minneapolis, MN: Minnesota Population Center [producer and distributor] (2004), accessed 14 July 2007. <http://usa.ipums.org/usa/> I'm grateful to David Keller for sharing the raw data with me.
- ↑ The U.S. Census data included marriages within the last year since the census, so some marriages could have occurred prior to the wife's recorded birthday. Presumably this effect would be equally distributed throughout the year—to adjust for this, the data was convolved via a moving average. This did not materially affect the data plots; see Appendix 1 for both versions of the Nauvoo data plotted. My thanks to David Keller for discussions and help with the statistics.
- ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 11. ( Index of claims )
- ↑ Despite debates about whether all these wives should be included, I have simply used the data from Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 4–7. ( Index of claims ) If a marriage date is uncertain, I have used the earliest possible age.
- ↑ B. Carmon Hardy, Works of Abraham, 48; Compton, In Sacred Loneliness, 6.
- ↑ Todd M. Compton, Response to Tanners, post to LDS Bookshelf mailing list, no date. (Accessed 15 May 2005).
- ↑ See Stanley B. Kimball, "Heber C. Kimball and Family, the Nauvoo Years," Brigham Young University Studies 15/4 (Summer 1975): 465; see also Richard Lloyd Anderson and Scott H. Faulring, "The Prophet Joseph Smith and His Plural Wives (Review of In Sacred Loneliness: The Plural Wives of Joseph Smith)," FARMS Review of Books 10/2 (1998): 67–104; citing Stanley B. Kimball, Heber C. Kimball: Mormon Patriarch and Pioneer (Urbana: University of Illinois Press, 1981), 98.
- ↑ Compton, In Sacred Loneliness, 606.
- ↑ Compton, In Sacred Loneliness, 390.
- ↑ Compton, In Sacred Loneliness, 347–349.
- ↑ Melina McTigue, "Statutory Rape Law Reform in Nineteenth Century Maryland: An Analysis of Theory and Practical Change," (2002), (accessed 5 Feb 2005). < http://www.law.georgetown.edu/glh/mctigue.htm>
- ↑ Compton, In Sacred Loneliness, 31–33, 347–349, 464, 497–502.
- ↑ Kingsbury was born 2 May 1812, and "married" Sarah Whitney on 29 April 1843.
- ↑ Of 883 married individuals, there were 219 men and 201 women with exact birth and marriage dates. Of these, 180 marriages were identified in which the husband and wife's birth date was known. I matched these couples for data analysis. Since it is not clear how many of these marriages were first marriages, these data represents a conservative estimate of teen-age marriage in Nauvoo in the early 1840s. If second marriages were excluded, there would likely be an even greater percentage of teen marriages. The data is again from Susan Easton Black, "Marriages in the Nauvoo Region 1839–1845," op. cit. as originally extracted by David Keller.
- ↑ Thomas Hine, The Rise and Fall of the American Teenager: A New History of the American Adolescent Experience (HarperCollins, 1999), 16.
- ↑ These data are from Massachusetts only; U.S. Dept. of Commerce, Bureau of the Census, Historical Statistics of the United States, on-line at < http://www.infoplease.com/ipa/A0005140.html> (accessed 10 December 2007).
- ↑ James W. Glover, United States Life Tables: 1890, 1901, 1910, and 1901–1910 (Washington, D.C.: Government Printing Office, U.S. Department of Commerce, Bureau of the Census, 1921), 56, 60, tables 3, 5; on-line at <http://www.cdc.gov/nchs/data/lifetables/life1890-1910.pdf > (accessed 10 December 2007).
- ↑ U.S. Center for Disease Control, National Vital Statistics Reports 55/19 (21 August 2007): 25–26, tables 7–8, < http://www.cdc.gov/nchs/data/nvsr/nvsr55/nvsr55_19.pdf> (accessed 10 December 2007). The figures used are for whites.
Joseph Smith's marriages to young women
Jump to details:
- Question: Why was Joseph Smith sealed to young women?
- Question: Was Joseph Smith a "serial practitioner of statutory rape?"
Maria Lawrence
Claimed mismanagement of the Lawrence estate
Summary: Joseph Smith was appointed the guardian of two daughters, Maria and Sarah Lawrence, and their inheritance. He later married them in plural marriage. The evidence shows that Joseph Smith faithfully discharged his legal duties, despite the claims made by some nineteeth-century and modern critics.Charge of adultery between Maria and Joseph Smith
Summary: Just prior to his death, a criminal complaints was brought against Joseph Smith, alleging adultery with Maria Lawrence. Legal analysis demonstrates that Joseph was innocent of this charge, and some authors have suggested that Joseph's legal strategy may imply that the sealing with Maria was never consummated.Sarah Lawrence
Summary: Sarah , Maria's sister, was also sealed to Joseph, and their stories are joined.The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives? As discussed in the link above, this sealing was likely unconsummated.See Biography:
- A biography of Maria Lawrence may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
Sarah Lawrence
Claimed mismanagement of the Lawrence estate
Summary: Joseph Smith was appointed the guardian of two daughters, Maria and Sarah Lawrence, and their inheritance. He later married them in plural marriage. The evidence shows that Joseph Smith faithfully discharged his legal duties, despite the claims made by some nineteeth-century and modern critics.The age of Joseph Smith's wives.
Summary: How old were Joseph's plural wives?Maria Lawrence
Summary: Maria, Sarah's sister, was also sealed to Joseph, and their stories are joined.See Biography:
- A biography of SarahLawrence may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
Mary Elizabeth Rollins Lightner
Summary: Mary Elizabeth Rollins Lightner was among the earliest converts to the Church. She had married Adam Lightner on 11 August 1835.....Later in life, Mary reported that, Joseph Smith "told me about his great vision concerning me. He said I was the first woman God commanded him to take as a plural wife."....Mary described how "[t]he Prophet Joseph tried hard to get Mr. Lightner to go into the water, but he said he did not feel worthy, but would, some other time. Joseph said to me that he never would be baptized, unless it was a few moments before he died." Despite not being a member, Lightner was a loyal friend to the Saints and to Joseph, and died in Utah. Of her sealing to Joseph, Mary wrote: "I could tell you why I stayed with Mr. Lightner. Things the leaders of the Church does not know anything about. I did just as Joseph told me to do, as he knew what troubles I would have to contend with.”
Mary Elizabeth Rollins Lightner as a polyandrous wife of Joseph Smith
Summary: Mary was sealed to Joseph while still married and living with her husband Adam Lightner. This type of sealing has been called "polyandrous."Mary Elizabeth Rollins Lightner very unlikely to have had children fathered by Joseph
Summary: Even by the turn of the century, the Church had no solid evidence of children by Joseph. "I knew he had three children," said Mary Elizabeth Lightner, "They told me. I think two of them are living today but they are not known as his children as they go by other names."[54] Again, evidence for children is frustratingly vague—Lightner had only heard rumours, and could not provide any details. It would seem to me, however, that this remark of Lightner's rules out her children as possible offspring of Joseph. Her audience was clearly interested in Joseph having children, and she was happy to assert that such children existed. If her own children qualified, why did she not mention them?
Who was Mary Elizabeth Rollins Lightner?
Mary joined the Church at age 12 in Kirtland, in October 1830, and so was among the very first members.
Mary joined the Church at age 12 in Kirtland, in October 1830, and so was among the very first members.[1] She seems to have been mature for her age; she had heard about the Book of Mormon, but had not even seen a copy prior to her baptism. She wrote:
About this time, John Whitmer came and brought a Book of Mormon. There was a meeting that evening, and we learned that Brother Morley had the Book in his possession the only one in that part of the country. I went to his house just before the meeting was to commence, and asked to see the book; Brother Morley put it in my hand, as I looked at it, I felt such a desire to read it, that I could not refrain from asking him to let me take it home and read it, while he attended meeting. He said it would be too late for me to take it back after meeting, and another thing, he had hardly had time to read a chapter in it himself, and but few of the brethren had even seen it, but I pled so earnestly for it, he finally said, "Child, if you will bring this book home before breakfast tomorrow morning, you may take it." He admonished me to be very careful, and see that no harm came to it. If any person in this world was ever perfectly happy in the possession of any coveted treasure I was when I had permission to read that wonderful book. Uncle and Aunt were Methodists, so when I got into the house, I exclaimed, "Oh, Uncle, I have got the 'Golden Bible'." Well, there was consternation in the house for a few moments, and I was severely reprimanded for being so presumptuous as to ask such a favor, when Brother Morley had not read it himself. However, we all took turns reading it until very late in the night as soon as it was light enough to see, I was up and learned the first verse in the book. When I reached Brother Morley's they had been up for only a little while. When I handed him the book, he remarked, "I guess you did not read much in it." I showed him how far we had read. He was surprised and said, "I don't believe you can tell me one word of it." I then repeated the first verse, also the outlines of the history of Nephi. He gazed at me in surprise, and said, "child, take this book home and finish it, I can wait."[2]
In fall of 1831, Mary left with her family for Independence, Missouri. She received the spiritual gift of interpretation of tongues:
Oliver Cowdery, John Whitmer and Thomas B. Marsh often spoke in tongues in addressing the people on the Sabbath day, and I wanted to understand what they said; so I made it a subject of prayer, that the Lord would give me to understand what was the meaning of their words; for they seemed to speak with great power. One evening the brethren came to Uncle's house to converse upon the revelations that had not been printed as yet, but few had looked upon them, for they were in large sheets, not folded. They spoke of them with such reverence, as coming from the Lord; they felt to rejoice that they were counted worthy to be the means of publishing them for the benefit of the whole world. While talking they were filled with the spirit and spoke in tongues. I was called upon to interpret it. I felt the spirit of it in a moment.[3]
What did Mary Elizabeth Rollins Lightner have to do with Book of Commandments (Doctrine and Covenants)?
Mary and her sister Caroline were the two young women who took copies of the Book of Commandments (the first publication of what we call the Doctrine and Covenants). A mob was destroying the printing office in Missouri, and the girls snatched some unbound printings:
The mob renewed their efforts again by tearing down the printing office, a two story building, and driving Brother Phelps' family out of the lower part of the house and putting their things in the street. They brought out some large sheets of paper, and said, "Here are the Mormon Commandments." My sister Caroline and myself were in a corner of a fence watching them; when they spoke of the commandments I was determined to have some of them. Sister said if I went to get any of them she would go too, but said "They will kill us." While their backs were turned, prying out the gable end of the house, we went, and got our arms full, and were turning away, when some of the mob saw us and called on us to stop, but we ran as fast as we could. Two of them started after us. Seeing a gap in a fence, we entered into a large cornfield, laid the papers on the ground, and hid them with our persons. The corn was from five to six feet high, and very thick; they hunted around considerable, and came very near us but did not find us....They [the members] got them bound in small books and sent me one, which I prized very highly.[4]
The violence worsened, and so Mary and her company resolved to cross the river to safety:
After enduring all manner of grievances we were driven from the county. While we were camped on the banks of the Missouri River waiting to be ferried over, they found there was not money enough to take all over. One or two families must be left behind, and the fear was that if left, they would be killed. So, some of the brethren by the name of Higbee thought they would try and catch some fish, perhaps the ferryman would take them, they put out their lines in the evening; it rained all night and most of the next day, when they took in their lines they found two or three small fish, and a catfish that weighed 14 pounds. On opening it, what was their astonishment to find three bright silver half dollars, just the amount needed to pay for taking their team over the river. This was considered a miracle, and caused great rejoicing among us.[5]
It is clear, then, that Mary had a number of remarkable spiritual experiences early in her life, and a strong testimony of the restored gospel.
When did Mary Elizabeth Rollins Lightner meet Joseph Smith?
Joseph Smith came to Kirtland (prior to their move to Independence) at about the time she finished reading the Book of Mormon (i.e., around age 12)
Joseph Smith came to Kirtland (prior to their move to Independence) at about the time she finished reading the Book of Mormon (i.e., around age 12):
Brother Whitney brought the Prophet Joseph to our house and introduced him to the older ones of the family (I was not in at the time.) In looking around he saw the Book of Mormon on the shelf, and asked how that book came to be there. He said, "I sent that book to Brother Morley." Uncle told him how his niece had obtained it. He asked, "Where is your niece?" I was sent for; when he saw me he looked at me so earnestly, I felt almost afraid. After a moment or two he came and put his hands on my head and gave me a great blessing, the first I ever received, and made me a present of the book, and said he would give Brother Morley another. He came in time to rebuke the evil spirits, and set the church in order. We all felt that he was a man of God, for he spoke with power, and as one having authority in very deed.[6]
Mary wrote of the first meeting which Joseph held with the Saints in Kirtland:
The Smith family was driven from New York, and a small church had been organized. Oliver Cowdery, Peter Whitmer, and Ziba Peterson were members. Well, I being anxious, though young, to learn about the plates from those who knew all about it, my mother and I went up to the Smith family the next night after they came to Kirtland. As I went in, there were two or three others present. They were all there, from the old gentleman and his wife to all the sons and daughters. As we stood there talking to them, Joseph and Martin Harris came in. Joseph looked around very solemnly. It was the first time some of them had ever seen him.Said he, "There are enough here to hold a little meeting." They got a board and put it across two chairs to make seats. Martin Harris sat on a little box at Joseph's feet. They sang and prayed. Joseph got up and began to speak to us. As he began to speak very solemnly and very earnestly, all at once his countenance changed and he stood mute. Those who looked at him that day said there was a search light within him, over every part of his body. I never saw anything like it on the earth. I could not take my eyes off him; he got so white that anyone who saw him would have thought he was transparent. I remember I thought I could almost see the cheek bones through the flesh. I have been through many changes since but that is photographed on my brain. I shall remember it and see in my mind's eye as long as I remain upon the earth.
He stood some moments. He looked over the congregation as if to pierce every heart. He said, "Do you know who has been in your midst?" One of the Smiths said an angel of the Lord. Martin Harris said, "It was our Lord and Savior, Jesus Christ." Joseph put his hand down on Martin and said: "God revealed that to you. Brethren and sisters, the Spirit of God has been here. The Savior has been in your midst this night and I want you to remember it. There is a veil over your eyes for you could not endure to look upon Him. You must be fed with milk, not with strong meat. I want you to remember this as if it were the last thing that escaped my lips. He has given all of you to me and has sealed you up to everlasting life that where he is, you may be also. And if you are tempted of Satan say, 'Get behind me, Satan.'"
These words are figured upon my brain and I never took my eye off his countenance. Then he knelt down and prayed. I have never heard anything like it before or since. I felt that he was talking to the Lord and that power rested down upon the congregation. Every soul felt it. The spirit rested upon us in every fiber of our bodies, and we received a sermon from the lips of the representative of God.[7]
Some have claimed (in error) that Joseph would teach Mary about plural marriage during this period (see discussion below).
Was Joseph trying to prey on a young twelve-year-old girl?
Joseph told Mary when she was age 22, not 12, about a vision that he had of her becoming his plural wife
Some have tried to see Joseph as telling Mary in Kirtland at age 12 that she was to be his wife.[8] This does not, however, seem to match her account:
The words of the Prophet that had been revealed to him always have been with me from the beginning to the end of the gospel. Every principle that has been given in the Church by the prophet is true. I know whereon I stand, I know what I believe, I know what I know and I know what I testify to you is the living truth. As I expect to meet it at the bar of the eternal Jehovah, it is true. And when you stand before the bar you will know. He preached polygamy and he not only preached it, but he practiced it. I am a living witness to it. It was given to him before he gave it to the Church. An angel came to him and the last time he came with a drawn sword in his hand and told Joseph if he did not go into that principle, he would slay him. Joseph said he talked to him soberly about it, and told him it was an abomination and quoted scripture to him. He said in the Book of Mormon it was an abomination in the eyes of the Lord, and they were to adhere to these things except the Lord speak. I am the first being that the revelation [D&C 132] was given to him for and I was one thousand miles away in Missouri, for we went up to Jackson County in 1841 [should be 1831].[9]
As she says in the quote above, Joseph got the revelation regarding her, but by then she was a thousand miles away in Missouri. Her family had left Kirtland for Missouri in the fall of 1831; only after her departure did Joseph report the revelation.
Furthermore, in a private letter to Emmeline B. Wells, Mary said that she was not taught anything about plural marriage by Joseph until 1842:
As for Sister Whitney, Bishop Whitney's wife, I shall never forget her. It was at their house that the Prophet Joseph first told me about his great vision concerning me. He said I was the first woman God commanded him to take as a plural wife. That was in 1831. He was very much frightened, the angel appeared to him three times. It was in the early part of Feb. 1842 that he was compelled to reveal it to me personally, by the Angel threatening him. I said I would not accept it until I had seen an immortal being myself. I could tell you about this, but cannot write any more in regard to this subject.[10]
Critics have attempted to portray Joseph as a lech or pedophile, preying on a young child. They claim that he is "grooming" her for later abuse. There are several problems with such a reconstruction. A key one is that, as we have seen, Joseph's revelation regarding her did not come until she was far away in Missouri. (Newel K. Whitney was also not called as a bishop until December 1831.[11])
What were the events around Mary Elizabeth Rollins Lightner's married life?
Mary married Adam Lightner, who was not a member of the Church, on 11 August 1835.[12]
Following the Haun's Mill Massacre in Missouri, the Missouri militia and mob came to capture, kill, or drive out the Saints:
For in the midst of sorrow, news came that the militia (besides the hundreds of the mob), were marching to destroy our city and its inhabitants. A part of the bloodthirsty mob camped near the city and placed a cannon in the middle of the road, intending to blow up the place. Then they sent in a flag of truce, demanding an interview with John Cleminson and wife, and Adam Lightner and wife. We went a short distance to meet them. We saw a number of the brethren standing around the place of meeting, well armed. As we approached, General Clark shook hands with the two men, being old acquaintances, and remarked that Governor Boggs had given him an order for our safe removal before they destroyed the place. I asked my sister-in-law what we should do about it. She replied, "We will do as you say; I was surprised at her answer, as she was the mother of four or five children, and I had but one. So I asked the General if he would let all the Mormon women and children go out? He said, "No." "Will you let my mother's family go out?" He said, "The Governor's orders were that no one but our two families should go but all were to be destroyed." "Then, if that is the case, I refuse to go, for where they die, I will die, for I am a full blooded Mormon, and I am not ashamed to own it." "Oh," said he, "you are infatuated, your Prophet will be killed with the rest." Said I, "If you kill him today, God will raise up another tomorrow." "But think of your husband and child." I then said that he could go, and take the child with him, if he wanted to, but I would suffer with the rest.
Just then a man kneeling down by some brush, jumped up and stepping between the General and myself, said, "Hold on, General," then turned to me and said, "Sister Lightner, God Almighty bless you, I thank my God for one soul that is ready to die for her religion; not a hair of your head shall be harmed, for I will wade to my knees in blood in your behalf." "So will I," said Brother Hyrum Smith, and others. The first speaker was Brother Heber C. Kimball, with whom I was not acquainted at the time. Then the General pleaded with my husband, but it was of no avail.[13]
The Lightners went to Louisville, Kentucky, but once they heard of the Saints regathering at Nauvoo, they sold what little they had and went to join them.[14]
They moved away from Nauvoo to find work, though Joseph told them they would not prosper if they did so. Mary would ultimately believe the prophet was correct. She became very ill, and her life was despaired of:
I prayed for help to get well, but the doctor coming in, said there was no hope for me. But I dreamed that an angel came to me and said if I would go to Nauvoo and call for a Brother Cutler, that worked on the temple, to administer to me, I should be healed. But we could get no team to go. I was in despair; however, my brother was impressed to send for me, he felt that something was wrong, so he sent a boy with an ox team after me. I was so glad, that for a few moments I felt new life. But the people said I would not get a mile from town when he would have to bring back my dead body. But I said I wanted to be buried in Nauvoo, and pleaded with them to take me there, dead or alive. We went a mile and stopped the team; they thought me dying, all the children were crying. I had my senses and motioned for them to go on. We went a few miles further, stopped at a house and asked to stay all night. The woman was willing until she saw me. She said I would die before morning, and she did not want me to die in her house. Mr. Lightner told her that I would certainly die if I was left in the open wagon all night. She finally let us in. She made us as comfortable as she could and fixed me some light food; after drinking some tea, I felt better and had a good night's rest; but she was glad when we left, for she thought I would never see Nauvoo. After traveling a few miles further, we finally reached Nauvoo. They still thought me dying. Mr. Lightner asked Brother Burt if there was an old man by the name of Cutler working on the temple. He said "Yes." Mr. Lightner told him my dream; soon they brought him, he administered to me and I got up and walked to the fire, alone. In two weeks I was able to take care of my children.[15]
What did Joseph teach Mary about plural marriage? What did she say?
At Nauvoo, Joseph and Emma were kind to the Lightners, and Joseph worked to persuade her husband to be baptized: "The Prophet Joseph tried hard to get Mr. Lightner to go into the water, but he said he did not feel worthy, but would, some other time. Joseph said to me that he never would be baptized, unless it was a few moments before he died."[16]
Mary seems to have been prepared spiritually for the doctrine of plural marriage. She reported, "I was not sealed to him until I had a witness. I had been dreaming for a number of years I was his wife. I thought I was a great sinner. I prayed to God to take it from me for I felt it was a sin...."[17] This is yet further evidence that she knew nothing of plural marriage until Nauvoo; she would not have been mystified or felt guilty about dreaming about being Joseph's wife if she had been taught the doctrine and accepted it in 1831.
In 1842, Joseph told Mary about plural marriage. Her reaction is not that of a child who has been groomed, of a woman over-awed by the prophet's status, or someone who meekly submits. She was offended:
I have never told a mortal and shall never tell a mortal I had such a talk from a married man."[18]
I was not sealed to him until I had a witness....but when Joseph sent for me he told me all of these things. "Well," said I, "don't you think it was an angel of the devil that told you these things?" Said he, "No, it was an angel of God. God Almighty showed me the difference between an angel of light and Satan's angels.[19]
Mary clearly did not believe Joseph at first; even the prophet's appeal to a revelation from an angel is not enough for her. She was quite prepared to think that this was an evil deception:
Well, I talked with him for a long time and finally I told him I would never be sealed to him until I had a witness. Said he, "You shall have a witness." Said I, "If God told you that, why does he not tell me?"..."Well," said he, "pray earnestly for the angel said to me you should have a witness." Well, Brigham Young was with me. He said if I had a witness he wanted to know it. "Why should I tell you?" said I. "Well," said he, "I want to know for myself." Said he, "Do you know what Joseph said? Since we left the office the angel appeared to him and told him he was well pleased with him and that you should have a witness."[20]
Joseph does not hesitate to tell a suspicious and reluctant Mary that she will have a divine witness—a strange and risky act for a predator to undertake.
Mary described her search for a witness:
I made it a subject of prayer and I worried about it because I did not dare to speak to a living being except Brigham Young. I went out and got between three haystacks where no one could see me. As I knelt down I thought, why not pray as Moses did? He prayed with his hands raised. When his hands were raised, Israel was victorious, but when they were not raised, the Philistines were victorious. I lifted my hands and I have heard Joseph say the angels covered their faces. I knelt down and if ever a poor mortal prayed, I did. A few nights after that an angel of the Lord came to me and if ever a thrill went through a mortal, it went through me. I gazed upon the clothes and figure but the eyes were like lightning. They pierced me from the crown of my head to the soles of my feet. I was frightened almost to death for a moment. I tried to waken my aunt, but I could not. The angel leaned over me and the light was very great, although it was night. When my aunt woke up she said she had seen a figure in white robes pass from our bed to my mother's bed and pass out of the window.[21]
Mary received a witness, and her aunt (who knew nothing of her conversation with Joseph) served as a second witness of the experience. We might argue that Joseph so bedazzled Mary that she hallucinated—a dubious claim—but he cannot have fabricated her aunt's unwitting verification.
Mary reported her experience to Joseph:
Joseph came up the next Sabbath. He said, "Have you had a witness yet?" "No." "Well," said he, "the angel expressly told me you should have." Said I, "I have not had a witness, but I have seen something I have never seen before. I saw an angel and I was frightened almost to death. I did not speak." He studied a while and put his elbows on his knees and his face in his hands. He looked up and said, "How could you have been such a coward?" Said I, "I was weak." "Did you think to say, `Father, help me?'" "No." "Well, if you had just said that, your mouth would have been opened for that was an angel of the living God. He came to you with more knowledge, intelligence, and light than I have ever dared to reveal." I said, "If that was an angel of light, why did he not speak to me?" "You covered your face and for this reason the angel was insulted." Said I, "Will it ever come again?" He thought a moment and then said, "No, not the same one, but if you are faithful you shall see greater things than that." And then he gave me three signs of what would take place in my own family, although my husband was far away from me at the time. Every work came true. I went forward and was sealed to him.[22]
Even the angelic vision does not suffice for Mary. She received three more (unspecified) signs which Joseph predicted. She told the same story in a letter:
As it is, I can never forget that [angel's] face, it seems to be ever before me. A few days after this Joseph asked [p. 48] me if I had received a witness Yet? I said no, he said you soon will have; for the Angel expresly told me you should Have--then I told him what I had seen, for I fully realized what I had lost by my cowardice...After receiving other Testimonies, I felt I could no longer disbelieve, and in the month of March 1841 Brigham Young Sealed us for time, and all Eternity....[23]
The weight of these witnesses convinced her, and she entered plural marriage. None of this is consistent with a woman who has been "groomed" or otherwise manipulated. She has put Joseph's claims to a severe test, and has found him justified in every particular.
Mary was a woman of considerable spiritual gifts and strength of mind. She said, near the end of her life:
But I want you to remember what I have said, that it is my testimony, as long as you live. I want to say to you as I said before that Joseph said if I was faithful, I should see greater things than the angel. Since then I have seen other persons, three came together and stood before me just as the sun went down—Joseph, Hyrum and Heber C. Kimball. It was prophesied that I should see Joseph before I died. Still, I was not thinking about that. I was thinking about a sermon I had heard. All at once I looked up and they stood before me. Joseph stood in the middle in a circle like the new moon and he stood with his arms over their shoulders. They bowed to me about a dozen times or more. I pinched myself to be sure I was awake, and I looked around the room to see where I had placed things. I thought I would shake hands with them. They saw my confusion and understood it and they laughed, and I thought Brother Kimball would almost kill himself laughing. I had no fear. As I went to shake hands with them, they bowed, smiled and began to fade. They went like the sun sinks behind a mountain or a cloud. It gave me more courage and hope than I ever had before....[24]
Thus, her visionary and revelatory experiences were not confined to times when somehow under the influence of Joseph's charisma.
What did the husband of Mary Elizabeth Rollins know about her sealing to Joseph Smith for eternity?
Mary did not proceed with the sealing to Joseph until she had given up attempting to persuade her husband Adam to join the Church
Mary Elizabeth Rollins was married to a non-Mormon, Adam Lightner. Mary did not proceed with the sealing to Joseph until she had given up attempting to persuade her husband Adam to join:
My husband did not belong to the Church. I begged him and pled with him to join but he would not. He said he did not believe in it, though he thought a great deal of Joseph. He sacrificed his property rather than testify against Joseph, Hyrum and George A. Smith. After he said this, I went forward and was sealed to Joseph for eternity.[25]
After being sealed to Joseph, Mary continued to live with her husband Adam until his death in 1885
After being sealed to Joseph, Mary continued to live with her husband Adam until his death in 1885. Although this particular statement, and the evidence that she continued to live with her husband until his death, indicates a sealing for eternity only, on other occasions Mary actually referred to being sealed to Joseph for "time and eternity." Joseph also told her that she was to be sealed to him for eternity, and she initially resisted the idea until she received an angelic visitation and confirmation.
See Biography:
- A biography of Mary Elizabeth Rollins may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively "Eternity Only" Sealings", by Brian C. Hales
Notes
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 193-94.; compare "Autobiography," handwritten, MSS B95, box 14, unnumbered folder supplementing folder 3, Utah State Historical Society.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 194.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 195.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 196.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 197.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 194-95.
- ↑ Mary E. Rollins Lightner, "Joseph Smith, the Prophet," Young Woman's Journal 16 (December 1905): 556-557. off-site
- ↑ D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt Lake City, UT: Signature Books, 1994), 89.
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 1, emphasis added off-site
- ↑ Mary Elizabeth Rollins Lightner, Letter to Emmeline B. Wells, Summer 1905, emphasis added.
- ↑ "Newel K. Whitney: A Man of Faith and Service," Church History Museum (25 March 2015). It is possible that Mary could be speaking of the Whitney's with the bishop's future title, even though he was not bishop while she was in Kirtland, but the other evidence makes this improbable.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 197.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 199.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 201.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 204.
- ↑ Mary Elizabeth Rollins Lightner, "Autobiography," Utah Genealogical and Historical Magazine 17 (July 1926), 203.
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2, emphasis added off-site
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2 off-site
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2, off-site
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2 off-site
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2, emphasis added off-site
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 2-3, emphasis added off-site
- ↑ B. Carmon Hardy, Doing the Works of Abraham, 47-48; citing Mary Elizabeth Rollins Lightner, Autobiography, Susa Young Gates Collection, UHI, 18–22, 24–24-25.
- ↑ Mary Elizabeth Lightner, "Testimony of Mary Elizabeth Lightner," address at Brigham Young University, (14 April 1905), typescript, BYU, 3, emphasis added off-site
- ↑ Mary Elizabeth Rollins Lightner, "Remarks" at B.Y.U April 14, 1905, copy of original signed typescript, Vault Mss 363, fd 6, HBLL, BYU, 7.
Malissa Lott
Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.See Biography:
- A biography of Malissa Lott may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
Sylvia Sessions Lyon
Sylvia Sessions Lyon is likely pseudopolyandrous wife of Joseph Smith
Summary: Sylvia Sessions married Windsor Lyon on 21 April 1838. Joseph Smith performed the ceremony. She was sealed to Joseph Smith on 8 February 1842. Her husband Windsor's reaction is not recorded, but he was a faithful, active member of the Church at the time. Windsor was excommunicated on 7 November 1842 because he sued stake president William Marks for repayment of a loan (Church members frowned on using secular courts to settle disputes between themselves). Despite his excommunication, Windsor remained on close terms with Joseph; tradition holds that he was "a true friend of the Prophet Joseph Smith." Sylvia gave birth to a daughter, Josephine, on 8 February 1844, and for many years there appeared to be evidence that Joseph was the father, however, DNA analysis ultimately disproved this: Josephine was not the daughter of Joseph Smith, Jr. Regardless, Windsor Lyon remained a close friend and ally of Joseph's—he was called as a witness at the trial of Joseph and Hyrum's assassins. Brian Hales has recently published work demonstrating that Todd Compton likely worked with incomplete data on Session's first marriage.What did Sylvia Sessions Lyons' husband know about her sealing to Joseph?
Mother of a suspected child by Joseph Smith which has been disproven by DNA
Summary: The case of Josephine Fisher relies on a deathbed conversation: "Just prior to my mothers death in 1882 she called me to her bedside and told me that her days were about numbered and before she passed away from mortality she desired to tell me something which she had kept as an entire secret from me and from all others but which she now desired to communicate to me. She then told me that I was the daughter of the Prophet Joseph Smith…." Perhaps significantly, Josephine's name shares a clear link with Joseph's. However, DNA evidence has proven that Josephine is not a biological descendant of Joseph Smith, Jr.See Biography:
- A biography of Sylvia Sessions may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Martha McBride
Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.
See Biography:
- A biography of Martha McBride may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
Emily Partridge
Summary: When Joseph Smith mentioned plural marriage to Emily Partridge, her response was immediate: "He asked me if I wished the matter ended. I said I did…[I] shut him up so quick that he did not bring up the subject again for months." Critics are fond of portraying Joseph Smith as being driven by sexual lusts. In this case, he simply left Emily alone for months. She received her own witness in the interim, without any influence or pressure from Joseph
Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives?Divine manifestations to Emily Partridge
Summary: Did those who entered into plural marriage do so simply because Joseph Smith (or another Church leader) "told them to"? Is this an example of "blind obedience"? No, they bore witness that only powerful revelatory experiences convinced them that the command was from God.Eliza Partridge, Emily's sister, was also sealed to Joseph.
Summary: Their stories are linked, though we know more about Emily than Eliza.See Biography:
- A biography of Emily Dow Partridge may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
Ruth Vose Sayers
Summary: Three of Joseph's plural marriages involved women who were married to non-member spouses. Of one, Ruth Vose Sayers, we know very little. She married Edward Sayers in 1841, and they had no children. Her husband remained friendly to Joseph Smith, as far as we know, to the end of Joseph's life. Brian Hales notes that Church Historian Andrew Jensen's documents "regarding Ruth Vose Sayers demonstrate that her marriage was for 'eternity only,' without conjugal relations on earth."
Ruth Vose Sayers as a polyandrous wife of Joseph Smith
What did the husband of Ruth Vose Sayers know about her sealing to Joseph Smith for eternity?
Ruth was sealed to Joseph Smith only for eternity, and not for time, with both her husband’s consent and with Emma’s consent
Ruth was sealed to Joseph Smith only for eternity, and not for time, with both her husband’s consent and with Emma’s consent. She "continued to live with Mr. Sayers (remained with her husband) until his death. "[1] Ruth’s husband Edward was not a member of the Church, and was not interested in becoming one. Edward was, however, a good friend of Joseph Smith. Since Edward did not attach "much importance to the theory of a future life," he "insisted that his wife Ruth should be sealed to the Prophet for eternity, as he himself should only claim …her in this life. She was accordingly [then] sealed to the Prophet in Emma Smith’s presence…" [1] Brian Hales notes that in 1869, Ruth signed an affidavit that reads:
Be it remembered that on this first day of May, A.D. 1869, personally appeared before me, Elias Smith, Probate Judge for Said County, Ruth Vose Sayers who was by me Sworn in due form of law and upon her oath Saith that on [blank] day of February A.D. 1843 at the City of Nauvoo County of Hancock, State of Illinois, She was married or Sealed to Joseph Smith President of the Church of Jesus Christ of Latter Day Saints, by Hyrum Smith, Presiding Patriarch of Said Church, according to the laws of the Same, regulating Marriage; in the presence [blank] [2]
Ruth's husband Edward Sayers did not attach "much importance to the theory of a future life"
Hales also notes the following from the research papers of Andrew Jenson:
\Sister Ruth/ Mrs. Sayers was married in her youth to Mr. Edward Sayers, a thoroughly practical horticulturist and florist, and though he was not a member of the Church, yet he willingly joined his fortune with her and they reached Nauvoo together some time in the year 1841; While there the strongest affection sprang up between the Prophet Joseph and Mr. Sayers. The latter not attaching much importance to \the/ theory of a future life insisted that his wife \Ruth/ should be sealed to the Prophet for eternity, as he himself should only claim [page2—the first 3 lines of which are written over illegible erasures] her in this life. She \was/ accordingly the sealed to the Prophet in Emma Smith’s presence and thus were became numbered among the Prophets plural wives. She however \though she/ \continued to live with Mr. Sayers / remained with her husband \until his death.[3]
See Biography:
- A biography of Ruth Vose Sayers may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Joseph Smith's Polygamy: "Ruth Vose", by Brian C. Hales
Notes
- ↑ 1.0 1.1 Andrew Jenson Papers [ca. 1871–1942], LDS Archives.
- ↑ Ruth Vose, Affidavit, May 1, 1869, Joseph F. Smith, Affidavit Books, 1:9; see also 4:9.
- ↑ Andrew Jenson Papers [ca. 1871–1942], LDS Archives. Brian Hales notes: "It appears that the documents in these folders were used to compile Jenson’s 1887 Historical Record article on plural marriage. See Joseph F. Smith affidavit books, LDS Archives, 1:9 for date of this sealing "February A.D. 1843."However the affidavit states that the sealing was performed by Hyrum Smith, which is unlikely because Hyrum did not accept plural marriage until May of that year." off-site
Patty Bartlett Sessions
Summary: Sylvia Session's mother Patty joined the Church in 1833, and was sealed to Joseph Smith on 9 March 1842. The reaction of her husband David is unknown, but he remained a faithful member and diligent missionary. He later married a plural wife, which caused difficulties in their marriage.
Patty Bartlett Sessions as a polyandrous wife of Joseph Smith
Summary: Patty was sealed to Joseph while she had a living husband.
What did the husband of Patty Bartlett know about her sealing to Joseph Smith for eternity?
Patty and her husband David Sessions received their endowment after she had been sealed to Joseph three years earlier
Patty and her husband David Sessions were active members of the Church. They received their endowment in Nauvoo in 1845. Patty had been sealed for eternity to Joseph Smith three years earlier in 1842. After her husband David's death, she was sealed "for time" (re-married to an earthly husband) to John Parry in 1852. Patty's diary states,
Patty Bartlett daughter of Enoch and Anne Bartlett was born February 4, 1795 \Bethel Mane/ and was married to David Session June 28th 1812 who was the son of David and Rachel Sessions, he was born April the 4th 1790 Veshire Vermont I was Batpised into the church of Jesus Christ \of later day saints/ July 2, 1834 Mr Sessions was Baptised Aug <st> 1735 we received our we received our endowment Dec 16 1845 in Nauvoo. . . .
I was sealed to Joseph Smith by Willard Richards March 9, 1842 in Newel K Whitneys chamber Nauvoo for Eternity and I and if I do not live to attend to it myself when there is a place prepared I want some one to attend to it for me according to order Sylvia \my daughter/ was present when I was sealed to Joseph Smith.I was after Mr. Sessions death sealed to John Parry senior for time on the 27 of March 1852 G[reat] S[alt] L. City.[1]
Nothing is stated in Patty's diary regarding what her husband David thought of her sealing to Joseph
Nothing is stated regarding what her husband David thought of her sealing to Joseph, or whether or not he agreed to it. Brian Hales notes that, "David and Patty Sessions attended the Nauvoo Temple together, receiving their endowments on December 15, 1845, but they were not sealed in marriage." It would seem apparent that David was fully aware of her sealing to Joseph.
Joseph Smith's Polygamy: "After Louisa Beaman, Joseph Smith Seeks Almost Exclusively "Eternity Only" Sealings", by Brian C. Hales
See Biography:
- A biography of Patty Bartlett may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Notes
- ↑ Donna Toland Smart, ed., Mormon Midwife: The 1846–1888 Diaries of Patty Bartlett Sessions (Logan: Utah State University, 1997), 276–77. off-site
Mary Heron Snider
Summary: Mary Heron Snider's husband John died active and faithful in the Church. Further, he served a mission in England and was the first Mormon to preach there, served on the committee building the Nauvoo House, was appointed a "bodyguard" for Joseph's body following the martyrdom at Carthage. There is a one-sentence claim of sexual relations between her and Joseph by a son-in-law, Joseph E. Johnson. Mary and her husband "seem to have endured significant periods of estrangement after 1833, with no pregnancies after Mary turned twenty nine. Also, the couple's marriage was never sealed, though the option was available....without addition[al] documentation, reliable conclusions are unattainable." It may be that Snider's marriage to Joseph parallels the case of Sylvia Sessions Lyon, who was likely separated from her first husband prior to her plural marriage to Joseph.
Likely a pseudopolyandrous wife (i.e., without a living husband at the time of her sealing).
See Biography:
- A biography of Mary Heron Snider may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Eliza R. Snow
Emma pushing Eliza down the stairs?
Summary: Some charge that Eliza R. Snow, one of Joseph's plural wives, was pregnant by Joseph. According to the claim, a furious Emma pushed Eliza down the stairs, resulting in a miscarriage.Claimed miscarriage of child by Joseph
Summary: Two women are claimed to have had miscarriages of a child by Joseph Smith. There are serious problems with accepting either account as probable.
See Biography:
- A biography of Eliza R. Snow may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Lucy Walker
Was there a 24 hour ultimatum given to Lucy Walker to accept polygamy?
Summary: When Lucy Walker was asked to enter into plural marriage with Joseph by Joseph, she was at one point given one day to accept Joseph’s proposal. This happened after Joseph’s initial proposal which was four months before, the language of the account is usually distorted by critics, and even after the proposal, Joseph asked Lucy’s brother for permission to marry her. Here we examine the evidence.The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives?Divine manifestations to plural wives, their families, and other members
Summary: Did those who entered into plural marriage do so simply because Joseph Smith (or another Church leader) "told them to"? Is this an example of "blind obedience"? No, they bore witness that only powerful revelatory experiences convinced them that the command was from God.Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.
See Biography:
- A biography of Lucy Walker may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Sarah Ann Whitney
The age of Joseph Smith's wives.
Summary: How old were Joseph Smith's plural wives?Divine manifestations to plural wives and families
Summary: Many members who were taught about plural marriage were initially reluctant or appalled; many reported miraculous divine manifestations convincing them of the truth of the doctrine.Did Joseph Smith write a "love letter" to his plural wife Sarah Ann Whitney to request a secret rendezvous?
On 18 August 1842, Joseph Smith wrote a letter to the parents of Sarah Ann Whitney, who had become his plural wife three weeks earlier, asking them to visit him while he was in hiding.
Critics of the Church would have us believe that this is a private, secret "love letter" from Joseph to Sarah Ann, however, Joseph wrote this letter to the Whitney's, addressing it to Sarah's parents. The "matter" to which he refers is likely the administration of ordinances rather than the arrangement of some sort of private tryst with one of his plural wives. Why would one invite your bride's parents to such an encounter? Joseph doesn't want Emma gone because he wants to be alone with Sarah Ann—a feat that would be difficult to accomplish with her parents there—he wants Emma gone either because she is opposed to plural marriage (the contention that would result from an encounter between Emma and the Whitney's just a few weeks after Joseph's sealing to Sarah Ann would hardly be conducive to having the spirit present in order to "git the fulness of my blessings sealed upon our heads"), or because she may have been followed or spied upon by Joseph's enemies, putting either Joseph or the Whitneys in danger.
The Prophet was in hiding as a result of the assassination attempt that had been made on Missouri governor Lilburn Boggs
On the 16th of August, 1842, while Joseph was in hiding at the Sayer's, Emma expressed concern for Joseph's safety. She sent a letter to Joseph in which she noted,
There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)
It is evident that there was concern on Emma's part that Joseph's hiding place would be discovered because of all the people visiting Joseph, particularly if they were in the company of Emma
Joseph wrote the next day in his journal,
Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated." (History of the Church, Vol.5, Ch.6, pp. 117-118)
The next day, while in hiding at the Granger's, Joseph wrote a letter to three members of the Whitney family inviting them to come visit him
The letter is addressed to "Brother and Sister Whitney, and &c." Scholars agree that the third person referred to was the Whitney's daughter Sarah Ann, to whom Joseph had been sealed in a plural marriage, without Emma's knowledge, three weeks prior. The full letter, with photographs of the original document, was published by Michael Marquardt in 1973,[1] and again in 1984 by Dean C. Jessee in The Personal Writings of Joseph Smith.[2] The complete text of the letter reads as follows (original spelling has been retained):
Nauvoo August 18th 1842
Dear, and Beloved, Brother and Sister, Whitney, and &c.—
I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.
Joseph Smith
Some critics point to this letter as evidence the Joseph wrote a private and secret "love letter" to Sarah Ann, requesting that she visit him while he was in seclusion. Others believe that the letter was a request to Sarah Ann's parents to bring their daughter to him so that he could obtain "comfort," with the implication that "comfort" involved intimate relations.
How do critics of the Church portray Joseph Smith's letter to the Whitney family as a "love letter"?
Critical treatments of the letter: Was this a "love" letter to Sarah Ann?
Did Joseph Smith write a private and secret "love letter" to Sarah Ann Whitney? Was this letter a request to Sarah Ann's parents to bring her to Joseph? Was Joseph trying to keep Sarah Ann and Emma from encountering one another? Certain sentences extracted from the letter might lead one to believe one or all of these things. Critics use this to their advantage by extracting only the portions of the letter which support the conclusions above. We present here four examples of how the text of the letter has been employed by critics in order to support their position that Joseph was asking the Whitney's to bring Sarah Ann over for an intimate encounter. The text of the full letter is then examined again in light of these treatments.
Critical presentation #1
Consider the following excerpt from a website that is critical of the Church. Portions of the Whitney letter are extracted and presented in the following manner:
... the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty. ... Only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater friendship, and the more Joy, when I see you I will tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. ... I close my letter, I think Emma wont come tonight if she dont, dont fail to come to night, I subscribe myself your most obedient, and affectionate, companion, and friend. Joseph Smith.
—’’Rethinking Mormonism’’, "Did Joseph Smith have sex with his wives?" (Web page)
This certainly has all of the elements of a secret "love letter:" The statement that it would not be safe if Emma were there, the request to "burn this letter as soon as you read it," and the stealthy instructions for approaching the house. The question is, who was this letter addressed to? The critics on their web site clearly want you to believe that this was a private letter to Sarah Ann.
Critical presentation #2
Here is the way that Van Wagoner presents selected excerpts of the same letter. In this case, at least, he acknowledges that the letter was addressed to "the Whitney’s," rather than Sarah, but adds his own opinion that it "detailed [Joseph’s] problems in getting to see Sarah Ann without Emma's knowledge:"
My feelings are so strong for you since what has pased lately between us ... if you three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me, now is the time to Afford me succor ... the only thing to be careful is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safety.
—Richard S. Van Wagoner, Mormon Polygamy: A History, 48.
Critical presentation #3
This version, presented by George D. Smith, presents excerpts from the letter which makes it sound like Joseph was absolutely lusting for the company of Sarah Ann. Smith even makes Napoleon Bonaparte a Joseph Smith doppelgänger by quoting a letter from the future Emperor to Josephine of their first night together:
"I have awakened full of you. The memory of last night has given my senses no rest. . . . What an effect you have on my heart! I send you thousands of kisses—but don’t kiss me. Your kisses sear my blood" (p. xi). George Smith then claims that a "young man of ambition and vision penned his own letter of affection to a young woman. It was the summer of 1842 when thirty-six-year-old Joseph Smith, hiding from the law down by the Mississippi River in Illinois, confessed:"
Smith then compares the excerpts from Napoleon's letter above to portions of the Whitney letter:
My feelings are so strong for you . . . come and see me in this my lonely retreat . . . now is the time to afford me succour . . . I have a room intirely by myself, the whole matter can be attended to with most perfect saf[e]ty, I know it is the will of God that you should comfort me.
—George D. Smith, "Nauvoo Polygamy: We Called It Celestial Marriage," Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46.
Critical presentation #4
Finally, we have a version which acknowledges the full contents of the letter...but only after presenting it in the manner described above numerous times. The author eventually provides the full text of this letter (150 pages after its comparison with Napoleon). Since there are no extant "love letters" from Joseph Smith to any of his plural wives, the mileage that the author of Nauvoo Polygamy..."but we called it celestial marriage" extracts from the single letter to the Whitney's is simply astounding:
- "[i]t was eleven years after the Smiths roomed with the Whitneys that Joseph expressed a romantic interest in their daughter, as well." (p. 31)
- "recommended his friend, whose seventeen-year-old daughter he had just married, should 'come a little a head, and nock…at the window.'" (p. 53)
- "Emma Hale, Joseph's wife of fifteen years, had left his side just twenty-four hours earlier. Now Joseph declared that he was "lonesome," and he pleaded with Sarah Ann to visit him under cover of darkness. After all, they had been married just three weeks earlier. (p. 53)
- "As will be seen, conjugal visits appear furtive and constantly shadowed by the threat of disclosure." (p. 63)
- "when Joseph requested that Sarah Ann Whitney visit him and ‘nock at the window,’ he reassured his new young wife that Emma would not be there, telegraphing his fear of discovery if Emma happened upon his trysts." (p. 65)
- "Three weeks after the wedding, Joseph took steps to spend some time with his newest bride." (p. 138)
- "It was the ninth night of Joseph's concealment, and Emma had visited him three times, written him several letters, and penned at least one letter on his behalf…For his part, Joseph's private note about his love for Emma was so endearing it found its way into the official church history. In it, he vowed to be hers 'forevermore.' Yet within this context of reassurance and intimacy, a few hours later the same day, even while Joseph was still in grave danger and when secrecy was of the utmost urgency, he made complicated arrangements for a visit from his fifteenth plural wife, Sarah Ann Whitney." (p. 142)
- "Smith urged his seventeen-year-old bride to 'come to night' and 'comfort' him—but only if Emma had not returned….Joseph judiciously addressed the letter to 'Brother, and Sister, Whitney, and &c." (p. 142-143)
- "Invites Whitneys to visit, Sarah Ann to 'comfort me' if Emma not there. Invitation accepted." (p.. 147)
- "As if Sarah Ann Whitney's liaison were not enough…another marriage took place…." (p. 155)
- "summer 1842 call for an intimate visit from Sarah Ann Whitney…substantiate[s] the intimate relationships he was involved in during those two years." (p. 185)
- "his warning to Sarah Ann to proceed carefully in order to make sure Emma would not find them in their hiding place." (p. 236)
- "Just as Joseph sought comfort from Sarah Ann the day Emma departed from his hideout…." (p. 236)
- "Elizabeth [Whitney] was arranging conjugal visits between her daughter, Sarah Ann, and [Joseph]…." (p. 366)
One must assume that this is the closest thing that the author could find to a love letter, because the "real" love letters from Joseph to his plural wives do not exist. The author had to make do with this one, despite the fact that it did not precisely fit the bill. With judicious pruning, however, it can be made to sound sufficiently salacious to suit the purpose at hand: to "prove" that Joseph lusted after women.
The full story
In contrast to the sources above, Compton actually provides the complete text of the letter up front, and concludes that "[t]he Mormon leader is putting the Whitney's in the difficult position of having to learn about Emma's movements, avoid her, then meet secretly with him" and that the "cloak-and-dagger atmosphere in this letter is typical of Nauvoo polygamy." [3]
What parts of the Whitney letter do the critics not mention?
As always, it is helpful to view the entire set of statements in content. Let's revisit the entire letter, this time with the selections extracted by the critics highlighted:
Nauvoo August 18th 1842
Dear, and Beloved, Brother and Sister, Whitney, and &c.—
I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.
Joseph Smith
So, let’s take a look at the portions of the letter that are not highlighted.
Dear, and Beloved, Brother and Sister, Whitney, and &c.—
The letter is addressed to "Brother and Sister Whitney." Sarah Ann is not mentioned by name, but is included as "&c.," which is the equivalent of saying "and so on," or "etc." This hardly implies that what follows is a private "love letter" to Sarah Ann herself.
Could this have been an appeal to Sarah's parents to bring her to Joseph? In Todd Compton's opinion, Joseph "cautiously avoids writing Sarah's name." [4] However, Joseph stated in the letter who he wanted to talk to:
I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams;
Joseph wants to talk to "you three," meaning Newel, Elizabeth and Sarah Ann.
What was the real purpose of the letter written by Joseph Smith to the parents of Sarah Ann Whitney?
The one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics
Interestingly enough, the one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics:
..one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me...
According to Richard L. Bushman, this may have been "a reference perhaps to the sealing of Newel and Elizabeth in eternal marriage three days later." [5] Compton adds, "This was not just a meeting of husband and plural wife, it was a meeting with Sarah's family, with a religious aspect.[6]
Joseph needed to have the company of friends who supported him
In addition to the stated purpose of the meeting, Joseph "may have been a lonely man who needed people around him every moment." [7] Consider this phrase (included in Van Wagoner's treatment, but excluded by the others):
...it would afford me great relief, of mind, if those with whom I am al[l]ied, do love me, now is the time to afford me succour, in the days of exile. (emphasis added)
These are not the words of a man asking his secret lover to meet him for a private tryst—they are the words of a man who wants the company of friends.
"...when Emma comes then you cannot be safe"
So, what about Emma? The letter certainly contains dire warnings about having the Whitney's avoid an encounter with Emma. We examine several possible reasons for the warning about Emma. Keep in mind Emma's stated concern just two days prior,
If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)
Joseph wished to discuss and/or perform a sealing ordinance that Emma had not yet received
Joseph had been sealed to Sarah Ann three weeks before without Emma's knowledge.[8] Joseph may have wished to offer a sealing blessing to Newel and Elizabeth Whitney at this time. Given Joseph's indication to the Whitneys that he wished to "git the fulness of my blessings sealed upon our heads," and the fact that Emma herself was not sealed until she consented to the doctrine of plural marriage nine months later, Joseph may have felt that Emma’s presence would create an uncomfortable situation for all involved—particularly if she became aware of his sealing to Sarah Ann.
Joseph wished to avoid involving his friends in case he were found by those looking for him
If Joseph was in hiding, he had good reason to avoid being found (hence the request to burn the letter that disclosed his location). He would also not want his friends present in case he were to be found. Anyone that was searching for Joseph knew that Emma could lead them to him if they simply observed and followed her. If this were the case, the most dangerous time for the Whitney's to visit Joseph may have been when Emma was there—not necessarily because Emma would have been angered by finding Sarah Ann (after all, Emma did not know about the sealing, and she would have found all three Whitney's there—not just Sarah Ann), but because hostile men might have found the Whitney's with Joseph. Note that Joseph's letter states that "when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible." Joseph wanted the Whitneys to avoid observation by anyone, and not just by Emma.
See Biography:
- A biography of Sarah Ann Whitney may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".
Critical sources |
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Notes
- ↑ Michael Marquardt, 1973 pamphlet "The Strange Marriages of Sarah Ann Whitney to Joseph Smith the Mormon Prophet, Joseph C. Kingsbury, and Heber C. Kimball," George Albert Smith Family Papers, Manuscript 36, Box 1, Early Smith Documents, 1731-1849, Folder 18, in the Special Collections, Western Americana, Marriott Library, University of Utah, Salt Lake City, Utah (source). The original is in the Church Archives.
- ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, [original edition] (Salt Lake City, Utah: Deseret Book, 1984), 539–540. ISBN 0877479747. GL direct link
- ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 350. ( Index of claims )
- ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 349. ( Index of claims )
- ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
- ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 350. ( Index of claims )
- ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
- ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
References
Nancy Maria Winchester
Summary: We know little about this marriage, save that it occurred.
Why was Joseph sealed to young women?
Summary: Critics argue that Joseph Smith's polygamous marriages to young women are evidence that he was immoral, perhaps even a pedophile.Availability for testimony in 1892 Temple Lot case
Summary: Nine plural wives were living in 1892. Whether they were called as witnesses seems to have depended upon whether they could testify to conjugality in the plural marriages.
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