Sunday, December 23, 2018

03-Joseph Smith's Polygamy (Polygyny and Polyandry)



  3.   Joseph Smith's Polygyny and Polyandry (the two types of Polygamy)—Denials, even excommunications for others teaching, polygamy in the face of practicing polygamy secretly

"The Lord worketh not in secret combinations, neither doth he will that man should shed blood, but in all things hath forbidden it, from the beginning of man."
Ether 8:19, Book of Mormon https://www.lds.org/scriptures/bofm/ether/8.19?lang=eng#p18  (Compare to 1 Nephi 4:10, https://www.lds.org/scriptures/bofm/1-ne/4?lang=eng)

“But, for the information of those who may be assailed by these foolish tales about two wives, we would say that no such principle ever existed among the Latter-day Saints, and never will... the Book of Mormon, Doctrine and Covenants; and also all our periodicals are very strict on that subject, indeed for more so than the Bible.”
Millennial Star, Vol. 3, No. 4, August 1842 p. 74 https://contentdm.lib.byu.edu/digital/collection/MStar/id/20861/rec/3

“We are charged with advocating a plurality of wives, and common property. Now this is as false as many other ridiculous charges which are brought against us... we do what others do not, practice what we preach.”
Times and Seasons, v. 4, p. 143, March 15, 1843 https://contentdm.lib.byu.edu/digital/collection/NCMP1820-1846/id/8471
https://www.josephsmithpapers.org/paper-summary/notice-1-february-1844/1 Times and Seasons, February 1, 1844, Joseph Smith and Hyrum Smith, despite their engagement in polygamy, even excommunicate Hiram Brown for teaching the 'false and corrupt doctrine' of polygamy.
"As we have lately been credibly informed, that an Elder of the Church of Jesus Christ, of Latter-day Saints, by the name of Hiram Brown, has been preaching Polygamy, and other false and corrupt doctrines, in the county of Lapeer, state of Michigan. [Para.] This is to notify him and the Church in general, that he has been cut off from the church, for his iniquity; and he is further notified to appear at the Special Conference, on the 6th of April next, to make answer to these charges.
"JOSEPH SMITH,
"HYRUM SMITH.
"Presidents of said Church."
Joseph Smith, just weeks before he was killed, made another public denial,
"What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one."
(History of the Church, Vol. 6, p. 408-412, May 26, 1844; https://www.josephsmithpapers.org/paper-summary/discourse-26-may-1844-as-compiled-by-leo-hawkins/1;  https://byustudies.byu.edu/content/volume-6-chapter-19; Millennial Star No. 42 Vol. 23 p. 672-674)

The Article on Marriage was extant in the Mormon Bood of Commandments then Doctrine & Covenants from 1835 to 1876:
SECTION CI.
 
MARRIAGE.
 
1 According to the custom of all civilized nations, marriage is regulated by laws and ceremonies: therefore we believe, that all marriages in this church of Christ of Latter Day Saints, should be solemnized in a public meeting, or feast, prepared for that purpose: and that the solemnization should be performed by a presiding high priest, high priest, bishop, elder, or priest, not even prohibiting those persons who are desirous to get married, of being married by other authority. We believe that it is not right to prohibit members of this church from marrying out of the church, if it be their determination so to do, but such persons will be considered weak in the faith of our Lord and Savior Jesus Christ.
2 Marriage should be celebrated with prayer and thanksgiving; and at the solemnization, the persons to be married, standing together, the man on the right, and the woman on the left, shall be addressed, by the person officiating, as he shall be directed by the holy Spirit; and if there be no legal objections, he shall say, calling each by their names: “You both mutually agree to be each other’s companion, husband and wife, observing the legal rights belonging to this condition; that is, keeping yourselves wholly for each other, and from all others, during your lives.” And when they have answered “Yes,” he shall pronounce them “husband and wife” in the name of the Lord Jesus Christ, and by virtue of the laws of the country and authority vested in him: “may God add his blessings and keep you to fulfill your covenants from henceforth and forever. Amen.”
3 The clerk of every church should keep a record of all marriages, solemnized in his branch.
4 All legal contracts of marriage made before a person is baptized into this church, should be held sacred and fulfilled. Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. It is not right to persuade a woman to be baptized contrary to the will of her husband, neither is it lawful to influence her to leave her husband. All children are bound by law to obey their parents; and to influence them to embrace any religious faith, or be baptized, or leave their parents without their consent, is unlawful and unjust. We believe that all persons who exercise control over their fellow [p. 251] beings, and prevent them from embracing the truth, will have to answer for that sin.  [p. 252]
https://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/259

But, Church records show that the denied "wives" beyond one had 'married' Joseph Smith.
Mormon scriptures set standards specific standards for polygamy:
·        Book of Mormon, Jacob 2 https://www.lds.org/scriptures/bofm/jacob/2?lang=eng:
24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.
*  *  *
26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.
27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;
28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.
*  *  *
30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.
31 For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands.
32 And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts.
·        Doctrine and Covenants 132:61-63 https://www.lds.org/scriptures/dc-testament/dc/132?lang=eng (recorded July 12, 1843, as a revelation given 12 years—part of The Principle)
61 And again, as pertaining to the law of the priesthood—if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery for they are given unto him; for he cannot commit adultery with that that belongeth to him and to no one else.
62.And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him; therefore he is justified.
63 But if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.
In the Introduction to Vol. V of the History of the Church (https://byustudies.byu.edu/content/volume-5-introduction), the following is included:

As the time at which this revelation [Doctrine & Covenants section 132, 
The Principle] was given has been questioned, and also the authorship of it, extended 
consideration is given to both these matters in the following treatise:
 
   The Time When the Revelation on the Eternity of the Marriage Covenant, Including 
a Plurality of Wives, Was Given, and its Authorship.
 
   I. The Date of the Revelation.
 
   The date in the heading of the Revelation on the Eternity of the Marriage Covenant, 
Including the Plurality of Wives, notes the time at which the revelation was committed 
to writing, not the time at which the principles set forth in the revelation were first 
made known to the Prophet. This is evident from the written revelation itself which 
discloses the fact that Joseph Smith was already in the relationship of plural marriage, 
as the following passage witnesses:
 
   "And let mine handmaid, Emma Smith, receive all those that have been given unto 
my servant Joseph, and who are virtuous and pure before me."
 
   There is indisputable evidence that the revelation making known this marriage law 
was given to the Prophet as early as 1831. In that year, and thence intermittently up 
to 1833, the Prophet was engaged in a revision of the English Bible text under the 
inspiration of God, Sidney Rigdon in the main acting as his scribe. As he began his 
revision with the Old Testament, he would be dealing with the age of the Patriarchs 
in 1831. He was doubtless struck with the favor in which the Lord held the several 
Bible Patriarchs of that period, notwithstanding they had a plurality of wives. What 
more natural than that he should inquire of the Lord at that time, when his mind 
must have been impressed with the fact--Why, O Lord, didst Thou justify Thy servants, 
Abraham, Isaac and Jacob; as also Moses, David, and Solomon, in the matter of their 
having many wives and concubines (see opening paragraph of the Revelation)? In 
answer to that inquiry came the revelation, though not then committed to writing.
 
   Corroborative evidences of the fact of the revelation having been given thus early 
in the Prophet's career are to be found in the early charges against the Church about 
its belief in "polygamy." For example: When the Book of Doctrine and Covenants was 
presented to the several quorums of the priesthood of the Church for acceptance in 
the general assembly of that body, the 17th of August, 1835, an article on "Marriage" 
was presented by W. W. Phelps, which for many years was published in the Doctrine 
and Covenants. It was not a revelation, nor was it presented as such to the general 
assembly of the priesthood. It was an article, however, that represented the views of 
the assembly on the subject of marriage at that time, unenlightened as they were by 
the revelation already given to the Prophet on the subject. What the Prophet 
Joseph's connection was with this article cannot be learned. Whether he approved it 
or not is uncertain, since he was absent from Kirtland at the time of the general 
assembly of the priesthood which accepted it, on a visit to the Saints in Michigan 
(see HISTORY OF THE CHURCH, Vol. I, pp. 243-53).
 
   In this article on marriage the following sentence occurs:
 
   "Inasmuch as this Church of Christ has been reproached with the crime of 
fornication and polygamy, we declare that we believe that one man should have one 
wife, and one woman but one husband, except in case of death, when either is at 
liberty to marry again."
 
   From this it is evident that as early at least as 1835 a charge of polygamy was made 
against the Church. Why was that the case unless the subject of "polygamy" had been 
mooted within the Church? Is it not evident that some one to whom the Prophet had 
confided the knowledge of the revelation he had received concerning the rightfulness 
of plural marriage--under certain circumstances--had unwisely made some statement 
concerning the matter?
 
   Again, in May, 1836, in Missouri, in a series of questions asked and answered through 
the Elder's Journal, the following occurs:
 
   "Do the Mormons believe in having more wives than one?"
 
   To which the answer is given;  "No, not at the same time."
 
   This again represents the belief of the Saints at that time, unenlightened as they then 
were by the revelation received by their Prophet. But again, why this question unless 
there had been some agitation of the subject? Had some one before the time had 
come for making known this doctrine to the Church, again unwisely referred to the 
knowledge which had been revealed to the Prophet some seven years earlier?
 
   All these incidents blend together and make it clearly evident that the revelation on 
marriage was given long before the 12th of July, 1843. Doubtless as early as 1831.
 
   In addition to these indirect evidences is the direct testimony of the late Elder Orson 
Pratt, of the council of the Twelve Apostles. In 1878, in company with President Joseph 
F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a 
missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of 
the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the 
meeting, to occupy the time, which he did. In his remarks, according to his own and 
his companion's report of the meeting--
 
   "Elder Pratt gave a plain, simple narration of his early experience in the Church, 
relating many interesting incidents connected with its rise; explained the 
circumstances under which several revelations were received by Joseph, the Prophet, 
and the manner in which he received them, he being present on several occasions of 
the kind. Declared [that] at such times Joseph used the Seer stone when inquiring of 
the Lord, and receiving revelation, but that he was so thoroughly endowed with the 
inspiration of the Almighty and the spirit of revelation that he often received them 
without any instrument, or other means than the operation of the spirit upon his 
mind. Referred to the testimony which he received of the truth of the great latter-day 
work while yet a boy. Testified that these things were not matters of belief only with 
him, but of actual knowledge. He explained the circumstances connected with the 
coming forth of the revelation on plural marriage. Refuted the statement and belief 
of those present that Brigham Young was the author of that revelation; showed that 
Joseph Smith the Prophet had not only commenced the practice himself, and taught 
it to others, before President Young and the Twelve had returned from their mission 
in Europe, in 1841, but that Joseph actually received revelations upon that principle as 
early as 1831. Said "Lyman Johnson, who was very familiar with Joseph at this early 
date, Joseph living at his father's house, and who was also very intimate with me, we 
having traveled on several missions together, told me himself that Joseph had made 
known to him as early as 1831, that plural marriage was a correct principle. Joseph 
declared to Lyman that God had revealed it to him, but that the time had not come to 
teach or practice it in the Church, but that the time would come.' To this statement 
Elder Pratt bore his testimony. He cited several instances of Joseph having had wives 
sealed to him, one at least as early as April 5th, 1841, which was some time prior to 
the return of the Twelve from England. Referred to his own trial in regard to this 
matter in Nauvoo, and said it was because he got his information from a wicked 
source, from those disaffected, but as soon as he learned the truth, he was satisfied. 
(Signed) "ORSON PRATT, (Signed) "JOSEPH F. SMITH"
 
   (The above is taken from a signed report of Elders Orson Pratt and Joseph F. Smith 
of the Council of the Twelve on the occasion of their visit to the East in 1878, and is to 
be found in the Millennial Star, Vol. 40, Nos. 49 and 50.)
 
   Relative to committing the revelation to writing on the 12th of July, 1843, that can 
best be told by the man who wrote the revelation as the Prophet Joseph dictated it to 
him, William Clayton; and the man who copied it the day following, Joseph Kingsbury; 
and from which copy the revelation was afterwards printed as it now stands in the 
current edition of the Doctrine and Covenants. In a sworn statement before John T. 
Caine, a notary public in Salt Lake City, on February 16th, 1874, William Clayton said:
 
   "On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his 
wife, Elizabeth Ann, President Joseph Smith appointed me Temple Recorder, and also 
his private clerk, placing all records, books papers, etc., in my care, and requiring me 
to take charge of and preserve them, his closing words being, `when I have any 
revelations to write, you are the one to write them.' *  *  * On the morning of the 
12th of July, 1843; Joseph and Hyrum Smith came into the office in the upper story of 
the brick store, on the bank of the Mississippi river. They were talking on the subject 
of plural marriage. Hyrum said to Joseph, `If you will write the revelation on celestial 
marriage, I will take it and read it to Emma, and I believe I can convince her of its 
truth, and you will hereafter have peace.' Joseph smiled and remarked, `You do not 
know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, `The 
doctrine is so plain, I can convince any reasonable man or woman of its truth, purity 
and heavenly origin,' or words to that effect. Joseph then said, 'Well, I will write the 
revelation and we will see.' He then requested me to get paper and prepare to write. 
Hyrum very urgently requested Joseph to write the revelation by means of the Urim 
and Thummim, but Joseph in reply, said he did not need to, for he knew the 
revelation perfectly from beginning to end.
 
   "Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation 
on celestial marriage, and I wrote it, sentence by sentence, as he dictated. After the 
whole was written, Joseph asked me to read it through, slowly and carefully, which I 
did, and he pronounced it correct. He then remarked that there was much more that 
he could write on the same subject, but what was written was sufficient for the 
present.
 
   "Hyrum then took the revelation to read to Emma. Joseph remained with me in the 
office until Hyrum returned. When he came back, Joseph asked him how he had 
succeeded. Hyrum replied that he had never received a more severe talking to in his 
life, that Emma was very bitter and full of resentment and anger.
 
   "Joseph quietly remarked, `I told you you did not know Emma as well as I did.' 
Joseph then put the revelation in his pocket, and they both left the office.
 
   "The revelation was read to several of the authorities during the day. Towards 
evening Bishop Newel K. Whitney asked Joseph if he had any objections to his 
taking a copy of the revelation; Joseph replied that he had not, and handed it to him. 
It was carefully copied the following day by Joseph C. Kingsbury. Two or three days 
after the revelation was written Joseph related to me and several others that Emma 
had so teased, and urgently entreated him for the privilege of destroying it, that he 
became so weary of her teasing, and to get rid of her annoyance, he told her she 
might destroy it and she had done so, but he had consented to her wish in this 
matter to pacify her, realizing that he knew the revelation perfectly, and could 
rewrite it at any time if necessary.
 
   "The copy made by Joseph C. Kingsbury is a true and correct copy of the original 
in every respect. The copy was carefully preserved by Bishop Whitney, and but few 
knew of its existence until the temporary location of the Camps of Israel at Winter 
Quarters, on the Missouri River, in 1846. * * * * * (signed) WM. CLAYTON. "Salt 
Lake City, Feb. 16th, 1874."
 
   On May 22, 1886, Joseph C. Kingsbury made the following statement before 
Charles W. Stayner, a notary public, in Salt Lake City:
 
   "In reference to the affidavit of Elder William Clayton, on the subject of the 
celestial order of patriarchal marriage, published in the Deseret Evening News 
of May 20th, 1886, and particularly as to the statement made therein concerning 
myself, as having copied the original revelation written by Brother Clayton at the 
dictation of the Prophet Joseph, I will say that Bishop Newel K. Whitney, handed 
me the revelation above referred to either on the day it was written or the day 
following, and stating what it was, asked me to take a copy of it. I did so, and then 
read my copy of it to Bishop Whitney, we compared it with the original which he 
held in his hand while I read to him. When I had finished reading, Bishop Whitney 
pronounced the copy correct, and Hyrum Smith coming into the room at the time 
to fetch the original, Bishop Whitney handed it to him. I will also state that this 
copy, as also the original are identically the same as that published in the present 
edition [1886] of the Book of Doctrine and Covenants.
 
   "I will add that I also knew that the Prophet Joseph Smith had married other 
women besides his first wife, Emma; I was well aware of the fact of his having 
married Sarah Ann Whitney, the eldest daughter of Bishop Newel K. Whitney 
and Elizabeth Ann Whitney, his wife. And the Prophet Joseph told me personally 
that he had married other women, in accordance with the revealed will of God, 
and spoke concerning the principle as being a command of God for holy purposes. 
(Signed) "JOSEPH C. KINGSBURY."
 
Here are backgrounds about some—NOT ALL—of Joseph Smith's "wives"
 
Joseph Smith's journal, written after July 14, 1843 by hand of scribe Thomas Bullock, lists a few of Joseph Smith's plural wives. Photography of hologram in Richard E. Turley, Jr. Selected Collections from the Archives of The Church of Jesus Christ of Latter-day Saints (Provo, Utah: Brigham Young University Press, 2002): 1: DVD 20. See also Scott Faulring, ed., An American Prophet’s Record: The Diaries and Journals of Joseph Smith (Salt Lake City: Signature Books, 1989), 396.

Already married women (not virgins):

Lucinda Pendleton Morgan Harris Smith: Married William Morgan in 1819, then George Washington Harris in 1830.  George and Lucinda joined the Mormon Church in 1834.  Lucinda married Joseph Smith. According to Apostle Orson Pratt's wife, Sarah Pratt, Lucinda remained living with her husband George after she was also married to Joseph Smith.  After Joseph Smith was murdered, Lucinda was sealed to Joseph Smith: "No 64 Jan 22'46 Lucinda Pendleton [born] Sept. 25, 1801 {Kinghurstworks}, Washington Co. Vermont, was Sealed to Jos. Smith (deceased born Dec. 23d 1805 Sharron Windsor Co Vert.) for time & all Eternity.  George Washington Harris acting proxy for (Pres. J. Smith Jun. deceased) G.W. Harris & Lucinda Smith were then Sealed Husband & wife for time by Pres B. Young.  In presence of Orson Pratt & {F.D.} Richards & A Lyman at 28 min past 6 a.m. _______ J.D. Lee clerk—“A Book of Proxey.” Nauvoo temple proxy sealings, Jan. 7 to Feb. 5, 1846. Marriott Library".  The sealing was repeated at the Salt Lake City UT temple on April 4, 1899.  Salt Lake Temple Sealing Records, Book D, 243, April 4, 1899; Thomas Milton Tinney, The Royal Family of the Prophet Joseph Smith, Jr. (Salt Lake City: Tinney-Greene Family Organization, 1973), 41; Lisle Brown, Nauvoo Sealings, Adoptions, and Anointings: A Comprehensive Register of Persons Receiving LDS Temple Ordinances, 1841–1846 (Salt Lake City: Signature Books, 2006), 282.  Lucinda and George divorced in 1856, in Memphis, Tennessee.

1841-10-27: Zina Huntington Jacobs: "Married first Henry B. Jacobs, 7 Mar. 1841, in Nauvoo; later separated.8 Plural wife of Joseph Smith, married on 27 Oct. 1841.9 Resided in Nauvoo Fourth Ward, ca. 1842.10 Joined Female Relief Society of Nauvoo, 24 Mar. 1842.11Married third Brigham Young as a plural wife.12"  https://www.josephsmithpapers.org/person/zina-diantha-huntington-young (footnotes at url link) She was separated from but yet married to Henry when she 'married' Joseph Smith seven months after having married Henry.

1841-12-11: Presendia Huntington Buell: "Married first Norman Buell, 6 Jan. 1827, likely in Jefferson Co., New York.6 Resided in Mannsville, Jefferson Co., for first few years of marriage.7 Moved to Lewis Co., New York, ca. 1829; to Ellisburg, Jefferson Co., by 1830; to Lorraine, Jefferson Co., ca. 1834; and to Kirtland, Geauga Co., Ohio, spring 1836.8 Baptized into Church of Jesus Christ of Latter–day Saints, 1 June 1836, in Kirtland.9 Moved to Fishing River, Clay Co., Missouri, by 1838.10 Settled between Quincy, Adams Co., Illinois, and Nauvoo, Hancock Co., Illinois, fall 1840.11 Plural wife of Joseph Smith, married on 11 Dec. 1841.12 Joined Female Relief Society of Nauvoo, 19 Apr. 1842.13 Married third Heber C. Kimball, 1845, in Nauvoo.14Left first husband, May 1846.15" https://www.josephsmithpapers.org/person/presendia-lathrop-huntington-kimball?highlight=presendia (footnotes at url link)  Both Joseph Smith and then Heber C Kimball 'married' Presendia, at those times married and who did not leave her first husband, Norman, until May 1846.

1842-2-8: Sylvia Sessions Lyon: Married Windsor Palmer Lyon, Mar. 1838, in Far West.6Moved to Nauvoo, Hancock Co., Illinois, by Feb. 1841.7Identified in some sources as a plural wife of Joseph Smith, married 8 Feb. 1842.8 [Josephine Rosetta Fisher, Statement, Bountiful, Davis Co., Utah, 24 Feb. 1915, in Joseph F. Smith, Affidavits about Celestial Marriage, CHL (Church History Library) (Temple Lot Affidavits) https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse; Sylvia Porter Lyon, Statements, 1869, in Joseph F. Smith, Affidavits about Celestial Marriage, 1:60, 2:62  (Temple Lot Affidavits)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse; Smith, Joseph F. Affidavits about Celestial Marriage, 1869–1915. CHL. MS 3423  (Temple Lot Affidavits)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse.] Moved to Iowa City, Johnson Co., Iowa Territory, June 1846.9 Married Ezekiel Clark, 5 Feb. 1850, in Iowa City.10" https://www.josephsmithpapers.org/person/sylvia-porter-sessions-clark  (footnotes at url link)  There is no record of Sylvia having divorced Windsor before marrying either Joseph Smith (or later Ezekiel Clark). Windsor had moved to Nauvoo just a month before his wife Sylvia married Joseph Smith.  https://www.josephsmithpapers.org/person/windsor-palmer-lyon Nauvoo records indicate that 10½ months after marrying Joseph Smith, Sylvia gave birth to Asa W. Lyon, listed as the "son of Windsor and Sylvia Lyon" (who died 12 hours later after birth). Asa's gravestone gives 25 December 1842 as the date of his death. (Cook, Nauvoo Deaths and Marriages, 49.) https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-1-21-december-1842-10-march-1843/24#ft-historical-intro

1842-2: Mary Rollins Lightner: Married Adam Lightner, Jr. on Aug 11, 1835; moved to Nauvoo in January 1842; a month later, Mary, married Joseph Smith https://www.josephsmithpapers.org/person/adam-lightner-jr) (Mary later married John Taylor (then president of the Church) on May 18, 1886. https://www.josephsmithpapers.org/event/JosephSmiths-marriage-to-mary-elizabeth-rollins-lightner Mary Elizabeth Rollins Lightner, Affidavit, 23 Mar. 1877, Collected Material concerning Joseph Smith and Plural Marriage, ca. 1870–1912, CHL; Mary Elizabeth Rollins Lightner, Salt Lake City, Utah Territory, to John Taylor, 18 May 1886, Mary E. Lightner, Papers, BYU.) 

1842-3-9: Patty Bartlett Sessions: "Married David Sessions, 29 June 1812, in Bethel, Oxford Co., Maine.6 Lived in Newry.7 Baptized into Methodist church, 1816.8 Moved to Andover, Oxford Co., by 1820.9 Baptized into Church of Jesus Christ of Latter–day Saints, summer 1834, in Maine.10 Moved to Far West, Caldwell Co., Missouri, 1836.11 Moved to Hancock Co., Illinois, by 1840.12 Plural wife of Joseph Smith, married on 9 Mar. 1842.13 Moved to Winter Quarters, unorganized U.S. territory (later in Omaha, Douglas Co., Nebraska), 1846.14Migrated to Salt Lake City, Sept. 1847.15 Married John Parry, 14 Dec. 1851, in Salt Lake City.16 " https://www.josephsmithpapers.org/person/patty-bartlett-parry (footnotes at url link)  Testified in March 4-10, 1843 medical malpractice lawsuit in Nauvoo Mayor's court against obstetrician William B Brink, brought by Charles R Dana. https://www.josephsmithpapers.org/paper-summary/transcript-of-proceedings-between-4-and-10-march-1843-dana-v-brink/1#full-transcript.  Thus, Joseph Smith, while acting as a judge, married one of the witnesses. 

1843-5: Marinda Johnson Hyde: Married Orson Hyde (later apostle) on Sept 4, 1834; while yet Married to Orson, Marinda also married Joseph Smith; https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-2-10-march-1843-14-july-1843/318#full-transcript; Marinda Nancy Johnson Hyde, Affidavit, May 1, 1869, Joseph F. Smith Affidavit Books, 1:15, 4:15, Church History Library  (Temple Lot Affidavit)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse. See also https://www.josephsmithpapers.org/person/marinda-nancy-johnson-hyde  Marinda is listed as married in "April 42" in Joseph Smith's Journal (entry after July 14, 1843 by scribe Thomas Bullock, Photography of hologram in Richard E. Turley, Jr. Selected Collections from the Archives of The Church of Jesus Christ of Latter-day Saints, Vol. 1, DVD #20, MS155_1_6_320.jpg (Provo, Utah: Brigham Young University Press, 2002). See also Scott Faulring, ed., An American Prophet’s Record: The Diaries and Journals of Joseph Smith (Salt Lake City: Signature Books, 1989), 396).

Oblique mention is made in Joseph Smith Papers that Orson "Participated in plural marriage during Joseph Smith's lifetime." https://www.josephsmithpapers.org/person/orson-hyde In 1869, Orson signed an affidavit that “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."  Affidavit of Orson Hyde, September 15, 1869, MS 3423, CHL; affidavit was copied into Joseph F. Smith Affidavit Books, 2:45  (Temple Lot Affidavits)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse; published in Joseph Fielding Smith, Blood Atonement and the Origin of Plural Marriage(Salt Lake City: Deseret News, 1905), 74.

Marinda and Orson were sealed to one another on Jan 11, 1846 (isle Brown incorrectly lists a proxy sealing between Marinda and Joseph Smith for January 11, 1846. In fact, the sealing that day was between Marinda and her legal husband, Apostle Orson Hyde. See Thomas Milton Tinney, The Royal Family of the Prophet Joseph Smith, Jr. (Salt Lake City: Tinney-Greene Family Organization, 1973), 8 (first proxy sealing to the Prophet occurred January 12). )  They were later divorced in 1852.

(Marinda's brothers include Luke Johnson, ordained an apostle in 1835 (and/or 1838) and Lyman Johnson, another apostle.  Marinda's uncles, Eli Johnson and Edward Johnson, were part of the gang that, on the night of March 24, 1832 (Marinda then 16 years old), along with Symonds Rider and Ezra Booth, seized Joseph Smith while he, Emma and their young infant twins were staying at the John Johnson, Sr.'s (Miranda's father's) home. The gang tarred and feathered Joseph, and had plans to castrate him, but a Dr. Dennison got 'cold feet'.  Given that castration was planned, there is some implication that what might have motivated the gang was sexual improprieties by Joseph Smith.)

From History of the Church, Vol. IV, Chapter 27 (https://www.josephsmithpapers.org/paper-summary/revelation-2-december-1841/1)

Nauvoo, Illinois, December 1, 1841.

             Thursday, 2.--I received the following revelation to Nancy Marinda
Hyde--

             Revelation.

             Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have called upon me to know my will concerning my handmaid Nancy Marinda Hyde--behold it is my will that she should have a better place prepared for her, than that in which she now lives, in order that her life may be spared unto her; therefore go and say unto my servant, Ebenezer Robinson, and to my handmaid his wife--Let them open their doors and take her and her children into their house and take care of them faithfully and kindly until my servant Orson Hyde returns from his mission, or until some other provision can be made for her welfare and safety. Let them do these things and spare not, and I the Lord will bless them and heal them if they do it not grudgingly, saith the Lord God; and she shall be a blessing unto them; and let my handmaid Nancy Marinda Hyde hearken to the counsel of my servant Joseph in all things whatsoever he shall teach unto her, and it shall be a blessing upon her and upon her children after her, unto her justification, saith the Lord.

"Upon being informed of this revelation, Marinda Nancy Johnson Hyde immediately moved in with the Robinsons. The Robinsons moved out on 4 February 1842, as part of the terms of the transfer of the printing office to Joseph Smith. Hyde and her children remained in the house after the Robinsons left. (Ebenezer Robinson, “Items of Personal History of the Editor,” The Return, Sept. 1890, 324; Oct. 1890, 346–347; Joseph Smith, Journal, 4 Feb. 1842.)" https://www.josephsmithpapers.org/paper-summary/journal-december-1841-december-1842/16#full-1458165043749360429

Elizabeth Davis Durfee  "Married second Joseph Blanchett Brackenbury, ca. 1818.9 Moved to Newton Township (later in New York City), Kings Co., New York, by Nov. 1820.10 Moved to New London, Huron Co., Ohio, 1824.11 Baptized into Church of Jesus Christ of Latter–day Saints by John Carl, 10 Apr. 1831.12 Moved to Big Blue settlement, Jackson Co., Missouri, 1832.13 Married third Jabez Durfee (Durphy), 3 Mar. 1834, in Clay Co., Missouri.14 Moved to Far West, Caldwell Co., Missouri, ca. 1835; to Daviess Co., Missouri, Dec. 1837; to Quincy, Adams Co., Illinois, 1838; and to Commerce (later Nauvoo), Hancock Co., Illinois, 1839.15Identified in some sources as a plural wife of Joseph Smith.16 [Brown, Lisle G., comp. Nauvoo Sealings, Adoptions, and Anointings: A Comprehensive Register of Persons Receiving LDS Temple Ordinances, 1841–1846.Salt Lake City: Smith-Pettit Foundation, 2006.] Elizabeth was present with Emma Smith in Nauvoo when Joseph Smith’s body was brought from Carthage, Hancock Co., June 1844.17 Married Cornelius Lott as a plural wife, 22 Jan. 1846, in Nauvoo.18" https://www.josephsmithpapers.org/person/elizabeth-davis-lott  (footnotes at url link)

Sarah Kingsley Cleveland "Married first John Howe, 7 Dec. 1807, in New Haven.6 Moved to Cincinnati, by 1826.7Married second John Cleveland, 10 June 1826, in Cincinnati.8 Moved to Quincy, Adams Co., Illinois, 1834.9Baptized into Church of Jesus Christ of Latter–day Saints, likely in Quincy.10 Housed Emma Smith and Smith children after Saints were driven from Missouri, Feb.–May 1839.11 Sold Quincy land to Emma Smith, 29 Sept. 1841.12Moved to Nauvoo, Hancock Co., Illinois, 1842.13 Appointed counselor to Emma Smith in Female Relief Society of Nauvoo, 17 Mar. 1842.14 Identified in some sources as a plural wife of Joseph Smith.15 [Brown, Nauvoo Sealings, Adoptions, and Anointings, 282; “First list of wives,” in Andrew Jenson Collection, CHL; “Plural Marriage, "Historical Record, May 1887, 6:234.  Brown, Lisle G., comp. Nauvoo Sealings, Adoptions, and Anointings: A Comprehensive Register of Persons Receiving LDS Temple Ordinances, 1841–1846.Salt Lake City: Smith-Pettit Foundation, 2006. Jenson, Andrew. Collection, ca. 1841–1942. CHL. MS 17956, box 7, fd. 105. The Historical Record, a Monthly Periodical, Devoted Exclusively to Historical, Biographical, Chronological and Statistical Matters. Salt Lake City. 1882–1890.]" https://www.josephsmithpapers.org/person/sarah-marietta-kingsley-cleveland  (footnotes at url link)

1843-2: Ruth Vose Sayers: Married Jan. 23, 1841 to Edward Sayers (in whose home Joseph Smith hid in August 1842 to avoid arrest for alleged role in attempt to kill former Missouri governor Lilburn W. Boggs. https://www.josephsmithpapers.org/person/edward-sayers  Joseph Smith, Journal, 11 Aug. 1842; Cannon, Life of Joseph Smith, 407. After marrying Joseph Smith, Ruth continued to live with her husband Edward.   Ruth Vose, Affidavit, May 1, 1869, Joseph F. Smith, Affidavit Books, 1:9; see also 4:9  (Temple Lot Affidavit)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse: "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]. "  As prophet, Lorenzo Snow arranged for a vicarious ceremony to be performed for Ruth in the Salt Lake Temple in 1899, Salt Lake Temple Sealing Records, Book D, 243, April 4, 1899.

1843-6: Elvira Annie Cowles Holmes: Elvira began working as a maid and nanny in the Joseph and Emma Smith home.  She was the first treasuress of the "Ladies' Relief Society of the City of Nauvoo" https://www.josephsmithpapers.org/paper-summary/times-and-seasons-1-april-1842/9 In 1840 She married Joseph Smith's friend, Jonathon Holmes in December 1842.  Six months later, Elvira married Joseph Smith too.  Her father, Austin Cowles resigned as a stake president, in protest against polygamy and helped write the Nauvoo Expositor.  Temple sealing records show that after Joseph Smith was murdered and the Nauvoo Temple completed, Elvira was sealed to Joseph Smith and Jonathan to his first wife, who had died before he met Elvira. Elvira A. C. Holmes, Affidavit, August 28, 1869, Joseph F. Smith, Affidavit Books, 1:78, 4:80 (Temple Lot Affidavit)https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse; Nauvoo Temple proxy marriage to Joseph Smith, February 3, 1846, in Brown, Nauvoo Sealings, Adoptions, and Anointings, 284

Some of these young, otherwise unmarried ones were either foster daughters living in Joseph and Emma Smith’s house at the time, or nannies for younger Smith children and living in the Smith house at the time:

Fanny Alger: age 16 (Joseph Smith was 27 then, in 1833): April 4, 1899 proxy sealing to Joseph Smith under the direction of President Lorenzo Snow, Salt Lake Temple Sealing Records, Book D, 243, GS film, 184,590, LDS Family History Library. Oliver Cowdery, in a letter to his brother Warren A Cowdery, dated Jan 21, 1838, described it as "A dirty, nasty, filthy affair of [Joseph Smith] and Fanny Alger was talked over in which I [Oliver] strictly declared that I had never deviated from the truth in the matter, and as I supposed now admits to by himself."

 
Note: significant is that the LDS Church includes the foregoing first page of Cowdery's 
letter, with #80 at the top right,  in its Joseph Smith Papers Project 
(https://www.josephsmithpapers.org/paper-summary/letter-from-oliver-cowdery-21-january-1838/1). 
Conveniently left out of the Joseph Smith Papers Project is the second page of 
Cowdery's letter(#81 at the top left) as appears next—
 




Was Fanny Alger a polygamous "wife" of Joseph Smith? The sealing power was 
not restored until Spring 1836 
https://www.lds.org/manual/teachings-joseph-smith/chapter-26?lang=eng 
Joseph Smith's "dirty, nasty, filthy affair" with Fanny Alger occurred in 1832.  
The Church 'retrofits' the date of the 1943-recorded revelation of the Principle 
(Section 132 of the Doctrine and Covenants) to 1831. (Is that to cure the 
chronology of events problems to lay claim to Joseph Smith's adultery with 
16 year old Fanny Alger to be a "wife"?)   The LDS introduction to Section 132 
reads: https://www.lds.org/scriptures/dc-testament/dc/132?lang=eng 
Revelation given through Joseph Smith the Prophet, at Nauvoo, 
Illinois, recorded July 12, 1843, relating to the new and everlasting 
covenant, including the eternity of the marriage covenant and the 
principle of plural marriage. Although the revelation was recorded 
in 1843, evidence indicates that some of the principles involved in 
this revelation were known by the Prophet as early as 1831.
 
Sarah Ann Whitney: age 17 (Joseph Smith was 36 then, in 1842): "22 Mar. 18251–4 Sept. 1873.2 Born in Kirtland, Geauga Co., Ohio.3 Daughter of Newel K. Whitney and Elizabeth Ann Smith.4 Moved to Hancock Co., Illinois, by 1840.5Member of Nauvoo Fourth Ward, 1842.6 Plural wife of Joseph Smith, married on 27 July 1842.7 Married Joseph C. Kingsbury, 29 Apr. 1843, in Nauvoo.8 Married Heber C. Kimball as a plural wife.9" https://www.josephsmithpapers.org/person/sarah-ann-whitney-kimball (footnotes at url link)   (see below)




"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​> get the fulness of my blessings sealed upon our heads, &c. you wiwill pardon me for my earnestness 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 to night if she dont dont fail to come to night, I subscribe myself your most obedient, <​and​>affectionate, companion, and friend." https://www.josephsmithpapers.org/paper-summary/letter-to-the-whitneys-18-august-1842/1

"(Revelation, 27 July 1842, in Revelations Collection, CHL; Blessing, Joseph Smith to Sarah Ann Whitney, Nauvoo, IL, 23 Mar. 1843, Whitney Family Documents, CHL; Sarah Ann Whitney Kimball, Affidavit, Salt Lake Co., Utah Territory, 19 June 1869, in Joseph F. Smith, Affidavits about Celestial Marriage, 1:36, 4:36; Snow, Biography and Family Record of Lorenzo Snow, 68; Eliza R. Snow, Affidavit, Salt Lake Co., Utah Territory, 7 June 1869, in Joseph F. Smith, Affidavits about Celestial Marriage, 1:25; Beecher, Personal Writings of Eliza R. Snow, 16–17. For evidence that others were practicing it as well, see Clayton, Journal, 27 Apr. 1843.)" https://www.josephsmithpapers.org/intro/introduction-to-journals-volume-2  While married to Joseph Smith and he was yet alive, Joseph Smith performed the marriage ceremony of Sarah also to another husband, Joseph Kingsbury, on April 29, 1843 https://www.josephsmithpapers.org/person/sarah-ann-whitney-kimball

Flora Ann Woodworth, age 16 (Joseph Smith was 37 then, in 1843) “President Joseph told me that he had difficulty with Emma yesterday. She rode up to Woodworths with him and called while he came to the Temple. When he returned, she was demanding the gold watch of Flora [Woodworth]. He reproved her for her evil treatment. On their return home she abused him much. … He had to use harsh measures to put a stop to her abuse but finally succeeded." George D. Smith, ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City: Signature Books, 1995), 119.  The very next day, Flora married Carlos Gove, August 23, 1843, in Marriage index of Hancock County, Ill., 1829–1849, Tri-County Genealogical Society, comp. (Augusta, Illinois: Tri-County Genealogical Society, 1983), 19. (Note, this marriage is not listed in Lyndon Cook, Nauvoo Deaths and Marriages, 1839–1845 (Orem, Utah: Grandin Book Co., 1994).)

Lucy Walker, b. Nov. 14, 1826, age 17 (Joseph Smith was 37 then, in 1843), married to Joseph Smith on May 1, 1843. https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-2-10-march-1843-14-july-1843/318#full-transcript Lucy's marriage to Joseph Smith involved sex. Lucy Walker, Deposition, Temple Lot Transcript, Respondent’s Testimony, Part 3, pp. 450–51, 468, 473, questions 29–30, 463–74, 586. https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse  See also Lucy Walker, “Lucy Walker Statement,” n.d., quoted in Rodney W. Walker and Noel W. Stevenson, Ancestry and Descendants of John Walker [1794–1869] of Vermont and Utah, Descendants of Robert Walker, an Emigrant of 1632 from England to Boston, Mass., 35.

Also, 
  • 30 Q:- Did you live with Joseph Smith as his wife? A:- He was my husband sir.
  • 31 Q:- What difference, if any, is there in the principle of plural marriage as taught you by Joseph Smith, and the principal of plural marriage as published by the church in their revelation published by them, here in Utah. A:- There is not any.
  • 332 Q:- What room did you occupy the night after your marriage, - that is, the night of the first day of May of 1843? A;- What room did I occupy?
  • 333 Q:- Yes, you and the prophet? A:- Well, that is a matter I shall not answer.
  • 334 Q:- You decline to answer it? A:- I do.
  • 335 Q:- Did you occupy the same room with Joseph Smith on the night of the first day of May 1843? A:- I decline to answer that question.
  • 336 Q:- Did you ever occupy the same room an the same bed with Joseph Smith at any time particularly on the night of May first, 1843? A:- I decline to answer the question, and there is no law that will permit yout o do so, or uphold you in intruding into my private affairs.
  • 337 Q:- Then why do you decline to answer them? A:- Because I consider them insulting, sir.
  • 338 Q:- You do? Yes sir.
  • 339 Q:- Your feelings have grown more delicate now than they were forty eight or nine years ago, - they grow more mellow and refined with age? A:- I don't know about that.
https://i.imgur.com/gNlc22U.png and https://i.imgur.com/YE8GpC5.jpg

Sarah Lawrence: age 17 (Joseph Smith was 37 then, in 1843): Joseph Smith married Sarah's sister too, the same day, 19 y.o. Maria Lawrence. Maria had been sealed to her 'intimate friend' John M. Bernhisel, by Joseph Smith on Oct 26, 1943. https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-3-15-july-1843-29-february-1844/152#full-transcript, p279. That Maria was also married to Joseph Smith, see Lucy Walker Smith Kimball, Deposition, Temple Lot Transcript, Part 3, p. 461, question 282 https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse.  As to Joseph Smith having married both Sarah and Maria in May 1843, there is Lovinia Walker, “Certificate,” Joseph F. Smith Affidavit Books, 1:30, CHL (Temple Lot Affidavit) https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse.  Emily Dow Partridge, deposition, Temple Lot transcript, respondent’s testimony, part 3, page 371, question 488. https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse William Law had alleged in People vs. Joseph Smith, May 24, 1844, Circuit Court Record, Hancock County, Book D, pp. 128–29, that Joseph Smith had lived with Maria “in an open state of adultery” with her from October 12, 1843, to May 23, 1844.
 
Joseph Smith was the guardian and administrator of the Lawrence estate for Sarah and Maria, and on June 4, 1844, instructed John Taylor "to go on with the prosecution in behalf of Maria Lawrence" against William Law and his brother, and the Foster brothers (all four were three days later publishers of the Nauvoo Expositor). History of the Church, Vol 6, Chapter 20 https://byustudies.byu.edu/content/volume-6-chapter-20.

Helen Mar Kimball: age 14 (b. Aug 22, 1828) (Joseph Smith was 37 then, in 1843): Helen wrote in her journal how she did not want to be with or married to Joseph Smith but that because he promised her parents that they would go to heaven if she did, her father Heber C Kimball, pressured Helen into this at age 14.  In her autobiography, 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; this I afterwards learned from the Prophet’s own mouth." 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. She wrote (Helen Mar Kimball Whitney, “Scenes in Nauvoo,” Woman’s Exponent 11, no. 5 (August 1, 1882): 39.)
I remember how I felt, but which would be a difficult matter to describe — the various thoughts, fears and temptations that flashed through my mind when the principle was first introduced to me by my father [Heber C. Kimball], who one morning in the summer of 1843, without any preliminaries, asked me if I would believe him if he told me that it was right for married men to take other wives, can be better imagined than told. But suffice it to say the first impulse was anger, for I thought he had only said it to test my virtue. … My sensibilities were painfully touched. I felt such a sense of personal injury and displeasure for to mention such a thing to me I thought altogether unworthy of my father, and as quick as he spoke, I replied to him, short and emphatically, “No, I wouldn’t!” I had always been taught to believe it a heinous crime, improper and unnatural, and I indignantly resented it.
This was the first time that I ever openly manifested anger towards him, but I was somewhat surprised at his countenance, as he seemed rather pleased than otherwise. Then he commenced talking seriously, and reasoned and explained the principle, and why it was again to be established upon the earth, etc., but did not tell me then that anyone had yet practiced it, but left me to reflect upon it for the next twenty-four hours, during which time I was filled with various and conflicting ideas. I was skeptical — his only daughter, and I knew that he would not cast her off, and this was the only convincing proof that I had of its being right. I knew that he loved me too well to teach me anything that was not strictly pure, virtuous and exalting in its tendencies; and no one else could have influenced me at that time or brought me to accept of a doctrine so utterly repugnant and so contrary to all of our former ideas and traditions. This was just previous to his starting upon his last mission but one to the eastern states. Fearing that I might hear it from a wrong source, knowing, as he did, that there were those who would run before they were sent, and some would not hesitate to deceive and betray him and the brethren, he thought it best that I should hear it from his own lips.
The next day the Prophet called at our house, and I sat with my father and mother and heard him teach the principle and explain it more fully, and I believed it, but I had no proofs, only his and my father’s testimony. I thought that sufficient, and did not deem it necessary to seek for any further.

and

I heard him [Joseph Smith] teach and explain the principle of celestial marriage. After which he said to me, “If you will take this step, it will ensure your eternal salvation and exaltation and that of your father’s household and all of your kindred.” This promise was so great that I willingly gave myself to purchase so glorious a reward.
Helen Mar Kimball Whitney, “Autobiography, 30 March 1881,” MS 744, CHL. 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.

Helen explained how the marriage to Joseph Smith affected her when she was 15
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.
Woman’s Exponent 11, no. 12 (November 15, 1882), 90; see 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), 224. [UNUSUAL for the Joseph Smith Papers project, there is not a brief biography of Helen included, just that a lot was deeded to her and that she reminisced that when malaria had hit Nauvoo, Joseph Smith in a relaxing of the Word of Wisdom "often made tea and administered it with his own hands." Fn 26 to Historical Introduction at https://www.josephsmithpapers.org/paper-summary/revelation-27-february-1833-dc-89/1#historical-intro.  The absence of a bio of Helen in the Joseph Smith Papers project is of itself curious.]

Emily Dow Partridge: age 19; and Eliza Maria Partridge: age 22; sisters, married to Joseph Smith the same day (Joseph Smith was 37 then, in 1843) As evidence of Joseph Smith having married both Emily and Eliza in May 1843, there is Lovinia Walker, “Certificate,” Joseph F. Smith Affidavit Books, 1:30, CHL (Temple Lot Affidavit) https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse.  Emily Partridge testified she'd had sex with Joseph Smith, Emily Partridge, Deposition, Temple Lot Transcript, Respondent’s Testimony, part 3, page 384, question 752 (Emily said she "roomed" with Joseph the night following her marriage to him and said that she had "carnal intercourse" with him) https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse.  As to Eliza, Joseph Smith's personal secretary records that on May 22nd, 1843, Smith's first wife Emma found Joseph and Eliza Partridge secluded in an upstairs bedroom at the Smith home. Emma was devastated. William Clayton's journal entry for 23 May (see Smith, 105-106)

While sick, she [Eliza] and her sister moved into Joseph and Emma Smith’s home, where they both would later become plural wives of Joseph Smith.
Upon the Prophet’s death, Eliza was encouraged to marry another man and became a plural wife to the Apostle Amasa Mason Lyman in September 1844. Two of her sisters would also marry Amasa Lyman.
https://www.lds.org/church/news/learning-from-the-life-of-eliza-maria-partridge-lyman-?lang=eng&_r=1

Emily claimed in her autobiography that Emma had given Joseph Smith her permission to marry Emily and Eliza Partridge, and later the Lawrence sisters too.

"The first intimation I had from Brother Joseph that there was a pure and holy order of plural marriage, was in the spring of 1842, but I was not married until 1843. I was married to him on the 11th of May, 1843, by Elder James Adams. Emma was present. She gave her free and full consent. She had always up to this time, been very kind to me and my sister Eliza, who was also married to the Prophet Joseph Smith with Emma's consent; but ever after she was our enemy. She used every means in her power to injure us in the eyes of her husband, and before strangers, and in consequence of her abuse we were obliged to leave the city to gratify her, but things were overruled otherwise, and we remained in Nauvoo. My sister Eliza found a home with the family of Brother Joseph Coolidge, and I went to live with Sister Sylvia Lyons. She was a good woman, and one of the lord's chosen few. Emma, about this time, gave her husband two other wives--Maria and Sarah Lawrence."
Emily Young, "Autobiography of Emily D. P. Young," Woman's Exponent 13 (1884)

Emily Partridge, Deposition, Temple Lot Transcript  https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE4268595—Emily testified at deposition that Joseph Smith personally taught her the doctrine of plural marriage (Q18-20)  which he called "celestial marriage" (Q28) or "sealing" (Q522), when she was living at Joseph Smith's house (Q21-22).  He first asked Emily if she could keep a secret, and that if he sent her a letter explaining what he want to tell her, asked if she would agree to burn it as soon after she read it (Q22, 676).  He asked if she would marry him (Joseph Smith) (Q23).  They got married first on March 4, 1843, but then again on May 11, 1843 after Emma consented to Joseph Smith marrying Emily  "[W]e though proper to say nothing about the former marriage" (Q24).  Emily so maintains that Emma Smith gave her permission, even though Emma had in 1875 signed a declaration that she had not given any consent (Q748).  Emily's sister, Eliza, was married to Joseph Smith at the same time on May 11, 1843, when Emma was present (Q39-40). 

Emily "roomed with" Joseph Smith that night (Q309-13, 751-55).  She had not "roomed" or "slept" with Joseph Smith before their marriage (Q480-84, 747, 760-61).  Emily testified that she had "carnal intercourse with Joseph Smith" (Q756), but could not say how many nights (Q758).  Though she only roomed with Joseph Smith one night, she was in bed with Joseph Smith on other occasions after they were married (Q759, 762).

Right after Joseph Smith wed Emily in Emma's presence, Emma became bitter over that marriage (Q346-347).  Because of that bitterness, Emily never "occup[ied] the same room with [Joseph Smith] at nights after that." (Q363-64).  Emily has no marriage certificate, she did not pass herself off in Nauvoo as "Emily D.P. Smith", she could not remember Joseph Smith ever doing so or holding her out in public as his wife, she did not go by that name (Q380-389).  Joseph Smith never held sister Eliza out in public as his wife either (Q390-93).  Neither Emily nor Eliza attend Joseph Smith's funeral "because it was not generally known that we were married to him"; Emily did not know there was a funeral nor where Joseph Smith is buried (Q404-15).  Emma Smith did not call Emily a 'wife of Joseph Smith' (Q742).

Emily and Joseph Smith never had any children (Q364, 401). She did have children with her next husband, Bright Young (Q397, 442, 461) when "married to him by proxy" (Q402) to "raise children to Joseph Smith" (Q437-39) as they are "considered so" (Q443-44), even though the children she had with Brigham Young (Q462) went by the name Young rather than Smith publicly "but their right name is Smith" (Q440-41).  When Emily married Brigham Young, he covenanted to take care of her during her life "and in the resurrection he would turn [Emily] over to Mr Joseph Smith" (Q447).  The day she was sealed to Bright Young for life, she was also sealed to Joseph Smith for eternity (Q450-54).  Note, there is an Old Testament corollary to this concept that children born later to a widow (with another man as the sire) being the children of the deceased husband.  Genesis 38:6-10. https://www.lds.org/scriptures/ot/gen/38?lang=eng

Emily maintains it was not the D&C 132 revelation, but an earlier one on plural marriage or polygamy, under which she and Joseph Smith were married (Q718-22, 785).  "I don't see how I could be married in March under a revelation given in the July following." (Q785).

Also,

  • 480 Q:- Had you roomed with him [Joseph Smith Jr] prior to that time that you say you roomed with him at his house on the night after you were married the last time [second time, with Emma's permission? A;- No sir, - not roomed with him.

  • 481 Q:- Well had you slept with him? A;- Yes sir.

  • 482 Q:- Slept with him prior to the time that you were married to him? A;- What is that?

  • 483 Q:- I mean prior to the that time that you were married to him as you say, on the 11th of May? A;- Yes sir I had prior to that.

  • 752 Q:- Well do you make the declaration now that you ever roomed with him at any time? A;- Yes sir.

  • 753 Q:- How many nights? A;- One

  • 754 Q:- Only one night? A;- Yes sir

  • 755 Q:- Then you only slept with him in the same bed one night? A;- Yes sir.

  • 756 Q:- Did you ever have carnal intercourse with Joseph Smith? A;- Yes sir.

  • 757 Q:- How many nights? A;- I could not tell you.

https://i.imgur.com/oa2HgXu.png and https://i.imgur.com/RgKvr0Q.jpg

Malissa Lott, Deposition, Temple Lot Transcript https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE4269434 https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse—Malissa testified at deposition in the Temple Lot case that she roomed with "Joseph Smith as his wife" (Q227 & 259) at his Mansion House, room #1 (Q237-38) and at her father's house (Q253-55), on more than two occasions (Q245-46)—she could remember how many more (Q251-52).  Malissa did not have any children father by Joseph Smith (Q86, 224, 225 & 260) but did have children by her second husband, Mr Willes (Q88-92).  Joseph Smith did not pass Malissa off as his wife in public, though she was on the streets of Nauvoo with him on occasion (Q95-97).  Emma was not present at Malissa's wedding to Joseph Smith (Q156) but understood that Emma had given her consent to Malissa's parents (Q155-161).

Also, 

  • 227 Q:- Did you ever room with Joseph Smith as his wife? A;- Yes sir.

  • 228 Q:- At what place? A;- At Nauvoo

  • 245 Q:- How often did you room there with Joseph Smith? A;- Well that is something I can’t tell you.

  • 246 Q:- Well was it more than once? A;- Yes sir, and more than twice.

  • 253 Q:- Did you ever at any other place room with ? A;- In what way

  • 254 Q:- Of course I mean as his wife? A;- Yes sir.

  • 255 Q:- At what places? A;- In my father’s house.

  • 259 Q:-Now at the times you roomed with him, did you cohabit with him as his wife? A:-Yes sir.

https://i.imgur.com/7ZfoXGZ.png and https://catalog.churchofjesuschrist.org/assets/d8510a24-2be2-4f50-acd3-e61fca7cfb13/0/0

Almera W Johnson was another plural wife of Joseph Smith, who claimed she "lived with Joseph Smith as his wife." Blood Atonement and the Origin of Plural Marriage: A Discussion, correspondence between Elder Joseph F. Smith, Jr of the Utah LDS Church and Mr. Richard C. Evans, Second Counselor in the Presidency of the "Reorganized" Church.  https://archive.org/details/bloodatonementor00smit/page/n1 Almera's brother, Benjamin F. Johnson has claimed that he "saw one of my sisters [Almera] married to him [Joseph Smith] and know that with her he occupied my house on May 16 and 17, 1843." Benjamin F. Johnson, “More Testimony,” March 9, 1904 That Joseph Smith (and William Clayton) stayed at Benjamin's house is corroborated by the entry for May 16, 1843 in History of the Church https://byustudies.byu.edu/content/volume-6-chapter-20  (Benjamin also attested to Joseph Smith having "occupied the Same Room & Bed" with Emily or Eliza Partridge—"The first plural wife brought to [Benjamin's] house with whom the Prophet stayed was Eliza Partridge." Benjamin F. Johnson, Letter to Anthon H. Lund, May 12, 1903.)

**The Temple Lot Affidavits and Depositions—In the late 1800s, there was a lawsuit in Missouri over whether the RLDS Church or the Church of Christ (Temple Lot) (the "Hedrickites"), owned the temple lot.  The Utah LDS Church sided with the Hedrickites, and produced numerous affidavits to prove Joseph Smith was engaged in polygamy, to prove that the RLDS could not be the rightful successor to Joseph Smith's church since the RLDS denied that Joseph Smith was engaged in polygamy, and by that denial then, the RLDS were not the rightful successor to Joseph Smith's church and not entitled to the Temple Lot.  Joseph F. Smith in 1869 culled affidavits from many women that Joseph Smith 'married' during the Nauvoo years.  They are the Temple Lot Affidavits. https://catalog.churchofjesuschrist.org/record?id=d41946ae-97f6-42c7-b8ca-747ee67d8dee&view=browse
*  *  *
In defense of polygamy later, apostle Orson Pratt wrote “This law of monogamy, or the 
monogamic system, laid the foundation for prostitution and the evils and diseases of the 
most revolting nature and character under which modern Christendom groans…” 
Apostle Orson Pratt, Journal of Discourses, v. 13, p. 195 
https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/4948/rec/1 
 
The Article on Marriage referred to was canonized and added to the Doctrine and Covenants https://www.josephsmithpapers.org/paper-summary/appendix-3-statement-on-marriage-circa-august-1835/1; https://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/263; https://www.josephsmithpapers.org/paper-summary/minute-book-2/3 and  
"MARRIAGE.
"1 According to the custom of all civilized nations, marriage is regulated by laws and ceremonies: therefore we believe, that all marriages in this church of Christ of Latter Day Saints, should be solemnized in a public meeting, or feast, prepared for that purpose: and that the solemnization should be performed by a presiding high priest, high priest, bishop, elder, or 



, not even prohibiting those persons who are desirous to get married, of being married by other authority. We believe that it is not right to prohibit members of this church from marrying out of the church, if it be their determination so to do, but such persons will be considered weak in the faith of our Lord and Savior Jesus Christ.)
"2 Marriage should be celebrated with prayer and thanksgiving; and at the solemnization, the persons to be married, standing together, the man on the right, and the woman on the left, shall be addressed, by the person officiating, as he shall be directed by the holy Spirit; and if there be no legal objections, he shall say, calling each by their names: “You both mutually agree to be each other’s companion, husband and wife, observing the legal rights belonging to this condition; that is, keeping yourselves wholly for each other, and from all others, during your lives.” And when they have answered “Yes,” he shall pronounce them “husband and wife” in the name of the Lord Jesus Christ, and by virtue of the laws of the country and authority vested in him: “may God add his blessings and keep you to fulfill your covenants from henceforth and forever. Amen.”



"3 The clerk of every church should keep a record of all marriages, solemnized in his branch.

    "4 All legal contracts of marriage made before a person is ba



 into this church, should be held sacred and fulfilled. Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. It is not right to persuade a woman to be baptized contrary to the will of her husband, neither is it lawful to influence her to leave her husband. All children are bound by law to obey their parents; and to influence them to embrace any religious faith, or be baptized, or leave their parents without their consent, is unlawful and unjust. We believe that all persons who exercise control over their fellow [p. 251] beings, and prevent them from embracing the truth, will have to answer for that sin. [p. 252]"

 Not until 1876 was the Article on Marriage replaced with The Principle of plural marriage revelation written down on July 12, 1843, i.e., Section 132.

 Questions:

3a-Why was there polyandry, Joseph Smith marrying already married women? Were the 13 married women that Joseph also 'married' supposedly virgins?

3b-If Emma did not give her approval for Joseph Smith to take other women (virgins) to be his additional wives, how is D&C 132:61 not violated by Joseph Smith, leaving his relations with those women to be adultery?

3c-If those women other than Emma Smith with whom Joseph Smith had sex were not his "wives" (as he denied on May 26, 1844), was his sex with them adultery?

3d-If he was 'married' to those other women, was he lying on May 26, 1844 claiming he could only find one?

3e-Were are the righteous seed raised up to the Lord from Joseph Smith's polygamy? Without them, doesn't his involvement with the other women thwart the Lord's stated purpose in Jacob 2:?
3f-Has the Church kept Joseph Smith's polygamy quiet, while having admitted it by Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, etc., because those successors did so openly and took care of their extra "wives" as a husband would a wife, but Joseph Smith only had secret extra "wives", and made those women fend for themselves?

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