More on the Suspension of Relief Society

A reader suggested yesterday that in my previous post, Remarkable Transparency, I was overly reliant on a single source for my assertion that the Relief Society was suspended in March 1844, some 3 months before Joseph Smith was killed. I responded in the comments, but I figured I had enough to post it on its own. So, here goes. I’ll put the reader’s comments in italics.

I think you are overstating the issue of the closing of the RS slightly with your dependence on Mormon Enigma above other sources. Newell and Avery’s biography and history is still unequalled, to be sure, but on this issue they provide as many sources as they can but have to fill in the rest of the story through context.

I used Newell and Avery because it’s well-known and easily accessible, but I could have cited other historians who have reached the same conclusions they did.

For example, here’s Maureen Ursenbach Beecher’s take on it:

The third season began auspiciously in the spring of 1844 with Emma Smith again taking the lead. Knowing the limits of space, she conducted the same meeting four times, at ten o’clock and one o’clock on March 9 and 16. There she delivered a double-talk indictment of plural marriage, a coded but unmistakable opposition to the practice which her husband was ever more widely promulgating. After those four sessions, as John Taylor later explained, “the meetings were discontinued” because “Emma Smith the Pres[ident] taught the sisters that the principle of plural marriage … was not of God.” Eliza R. Snow left the situation ambiguous by acknowledging to a Relief Society in 1868 that “Emma Smith … the Presidentess … gave it [Relief Society] up so as not to lead the society in Erro[r].” (The “Leading Sisters”: A Female Hierarchy in Nineteenth-century Mormon Society, in New Mormon History, ed. Michael Quinn, p. 160.)

And this is from the Encyclopedia of Mormonism, which I worked on at the Church Office Building, so I know it was vetted and approved by the church: “Beset with differences between its president and Church leaders-differences related to the introduction of plural marriage-the society ceased to function formally after the meetings of March 1844.”

The reader is correct that there’s not a lot to go on, but suffice it to say that I’m not alone in my reading of the events. No one disputes that the meetings in March 1844 involved Emma’s scathing denunciation of polygamy or that the meetings abruptly ceased after that.

There are no original sources contemporary to March-June detailing anything of why another meeting never occurred. We have statements made long after the fact by leaders in Salt Lake City, but as far as I know nothing contemporary. To me, it seems that who you think made the final decision to not have another meeting shows more about how you view the politics of 1844 Nauvoo than it does about how the actual decision went down.

Indeed, there are no contemporary sources explaining why the meetings stopped.

At that time, the Relief Society usually met during warmer weather months, so the first “season” was from March to September 1842. The 1843 season didn’t begin until June 1843, and most sources suggest the delay was caused by Emma’s health problems through the winter and spring of that year. That the 1844 season began with 4 meetings on the 9th and 16th of March suggests that Emma was planning a full season of Relief Society. But the meetings stopped abruptly after that first week, after Emma had denounced polygamy and announced plans to investigate and root out all such immoral practices in Nauvoo. Coincidence? It’s certainly possible, but Eliza Snow’s statement suggests that Emma “gave it up” over a disagreement in church teachings, and John Taylor’s statement tells us the disagreement was over polygamy. In the absence of contemporary statements, we are free to believe that there was no connection between Emma’s attacks on polygamy and the cessation of the society, but I think that stretches credulity.

There’s three options:

1) Joseph shut it down as a result of Emma’s use of the organization to fight against the growing practice of polygamy. Occurring before the assassination in June, this narrative plays well into Joseph’s use and abuse of his power in Nauvoo. Also, it doesn’t require, as the other two routes do, for no further meetings to occur merely because of lack of access to space for such meetings.

For the other two, these options usually assume that, following Emma’s statement that the RS would meet again when a large enough venue was found, the reason for no meetings between March and June is because of the logistics of finding a meeting place for the growing organization. Perhaps this difficulty was made worse through non-overt influence of male Church authorities.

Here is Emma’s statement about finding a larger venue, as my reader mentions:

Prest. E. S. closed her  remarks by say[i]ng she should like to have all  the Society present to geather— she said it was her  intention to present the Officers of the Society for  fellowship— when a place can be obtaind that all  can be present— [blank] Meeting ajou [adjourned] until a suitable place can be obtaind—

My reading of this is that Emma wanted to have all members present so the officers of the Relief Society could be presented (I assume for some kind of sustaining vote). It’s entirely possible that lack of meeting space contributed to the cessation of meetings, but this statement clearly indicates that Emma intended to continue holding Relief Society meetings.

Previously,  the problem of lack of space had been more or less resolved. From the minutes of the Relief Society for 7 July 1843:

“In consequence of having no room sufficiently commodious for the whole Society, it was recommended by the President that the Society be divided for the purpose of meeting, according to the 4 City Wards, and meet by rotation, one Ward at a time, that all might have equal privileges: Accordingly notice was given at the Grove on sunday the 2d of July that the members residing in the first City Ward, would convene at the room occupied as a Masonic Hall, on the friday following, at 2. o,clock.”

My guess is that Emma felt that holding multiple meetings was unworkable going forward, but there is no record of her attempting to find a new venue or hold more meetings after March 16, 1844. This suggests to me that she wasn’t looking to resume the meetings after that.

But I would like to address the idea that, somehow, I’m advocating a narrative that “plays well into Joseph’s use and abuse of his power in Nauvoo.” I really don’t know what I am meant to understand from this, as I haven’t said anything about use and abuse of power; rather, I think the reason the church has adopted the “part of the move West” narrative is that the disagreement (to put it mildly) between Joseph and Emma over polygamy doesn’t fit in well with current church representations of their marriage as one of love and single purpose. To quote the church’s own web site, “Joseph and Emma Smith centered their marriage and family in the gospel of Jesus Christ—an example to all.”

2) Brigham shut it down during his power plays after the assassination. Just as Brigham took over access to and assumed spiritual authority for the unfinished Temple and its rituals, so too did Brigham attempt to put down anything threatening to his authority. Knowing of Joseph’s frustrations with the Relief Society he forbade those who followed him from meeting again. We know that he _did_ forbid the Society from arising again for decades through explicit orders to not let the women assemble together until he reformed it in a fashion firmly under his control.

I have no doubt that Brigham opposed the resumption of the Relief Society, but again, my issue is that it had already ceased operating before Brigham was in a position to “shut it down.”

3) Emma shut it down. To have it be Emma’s decision implies that she stopped the organization after her husband was killed due to stress and/or grief.

Again, the organization had already stopped functioning before her husband’s death.

All three options are unfounded and made without any direct evidence. If you ask me, I’d actually choose the third option, if only because we don’t see Relief Societies in the Reorganized traditions. Brigham’s animosity towards Emma and her use of the RS explains how the RS disappeared among the Brighamites until it was radically reinvented by him decades later. The lack of the RS among the Reorganized tradition seems to me to be very much the decision of an Emma Smith Bidamon who wanted to put all of Nauvoo behind her. It seems like she made a choice herself not to re-institute it or call for it to be reinstated, and to me that decision could easily be pushed back to 1844 after she lost her husband.

Or it could be pushed back to March 1844 when her husband shut it down. I don’t see any reason to reject the consensus of most historians, but I can respect your interpretation.

I don’t see anything wrong with how the new book approaches the timeline, apart from their attempts to paint the loss of the Relief Society under Young’s direction as somehow relating to preparations for “crossing the plains”. That is bullshit, pure and simple. Young was afraid of the power Emma had held, hated Emma herself and anything associated with her, and would never be placed in the same position as Joseph of allowing dissent.

Well, yes, that was my point.

In the end, however, my disagreement with the timeline given in the Deseret News is that it doesn’t line up with the cessation of the meetings. Even Jill Mulvay Derr, one of the authors of the new book, accepts elsewhere that the Relief Society ceased as an organization in March 1844: “The Nauvoo society held its last recorded meeting on March 16, 1844, apparently unable to maintain unity of purpose during the factious events preceding the June 1844 martyrdom of Joseph Smith” (Derr, Jill Mulvay and Janath R. Cannon, “Relief Society,” Encyclopedia of Mormonism, 1992).

My reader states, “To have it be Emma’s decision implies that she stopped the organization after her husband was killed due to stress and/or grief.” Again, that just doesn’t line up with the actual dates. Derr has it “preceding” Joseph’s death, but my reader has it “after.” I guess it’s my choice to accept the scholarly consensus here; apparently most historians agree with my view of Nauvoo politics in 1844.

In short, I used Mormon Enigma, but I could have chosen any number of sources that agree with with Newell and Avery, which I have noted here.

Remarkable Transparency

Today I woke up thinking how good I feel after having lost some weight and working out regularly, so Mormonism wasn’t on my mind at all. On the way to work, I heard a report from NPR about the prosecution of members of Warren Jeffs’s polygamous clan for food stamp fraud. What I found interesting was that the news announcer specifically read out the Jeffs group’s name, Fundamentalist Church of Jesus Christ of Latter-day Saints, and then went on to explain that this group was not related to The Church of Jesus Christ of Latter-day Saints (she read out the full name here, as well), which she said was more commonly known as “the Mormon church.” I was briefly amused at the effort NPR was making to ensure listeners would not conflate the LDS church with its crazy stepchild, the FLDS church.

Then I got on with my day, until a friend pointed me to an article in the Deseret News (for those who may not know, the Deseret News is owned and operated by the LDS church and is usually a reliable indicator of the church’s public positions). The article in question, LDS Church signals ‘remarkable’ transparency with new book on ‘First Fifty Years of Relief Society,’ announces the publication of a new book about the origins of the church’s Relief Society, which is its organization for adult women (that’s giving it short shrift, but I would imagine most of my readers know what Relief Society is).

According to the article, the new book’s openness with complicated history is

refreshing to Melissa Inouye, a Latter-day Saint who is a lecturer at the University of Auckland and an associate editor of the Mormon Studies Review.

“In the first place, it shows that the LDS Church is willing to own its women’s history,” Inouye said. “This history as presented by the documents in the book is rich, complicated, inspirational and often troubling. To bring these documents out via the most mainstream channel of church historical discourse demonstrates Mormonism’s growing maturity as a religious movement. Every religion has a human history. We are becoming more comfortable with ours.”

It’s important to portray that history of humanity because of what it teaches us, said Jill Mulvay Derr, one of the book’s co-authors and a retired senior historian in the Church History Department.

“In this book we’re able to discuss the way that plural marriage was confidential at that moment [in] time and some of the confusion caused by that confidentiality. … The issues are very complex, and I think in this volume we’re able to address them, maybe not to everyone’s satisfaction, but at least in ways that are transparent and that show you the humanity of these people and the way they understood things differently.”

That has changed the way Derr, also a Mormon, sees her own faith.

“We just see the rich nuances here of human beings interacting, and I think for me that’s been the most instructive things in terms of my expectation for what my church experience will be. I see it will be full of human relationships and ups and downs and people who occasionally offend and ways to reconcile and to move on. That is our history.”

Before I read the article, I was curious as to how the book would treat the suspension of Relief Society in 1844, a subject I have written about before. Fortunately, the article answered my question:

One of the lesser known stories, published before but in stark contrast in the new book, is the schism that developed between Emma Smith, Joseph Smith’s widow, and Brigham Young, who as president of the Quorum of the Twelve Apostles became the church’s leader after Smith was shot to death in June 1844.

Emma was known as an “Elect Lady” and the first president of the Relief Society. As she sought to look after her family’s welfare and supported others who opposed the Quorum of the Twelve and wanted to assume church leadership, President Young worked to stabilize the church.

The book’s four co-editors wrote that, “President Young believed that Emma Smith’s efforts to thwart the practice of plural marriage” — including the use of Relief Society meetings as a forum for her objections — “contributed to the furor against Joseph and Hyrum Smith and helped lead to their deaths.”

“What are relief societies for?” President Young said in March 1845, nine months after Joseph and Hyrum were killed. “To relieve us of our best men. They relieved us of Joseph and Hyrum.”

“Brigham feels under siege,” Grow said. “He’s grieving. Emma Smith is also grieving, and they said hard things about each other in that grief. Brigham and other church leaders decide that safety for the church will necessitate a move somewhere in the West. As part of that they make a number of changes in church activities, including suspending the Relief Society. They suspend missionary work for a time. We have to see it in that context, that other things are being suspended, closed in at the same period of time so that there can be this focus on moving to the West.”

Let me see if I can unpack this a little. According to the authors, the timeline goes something like this:

1. Joseph Smith is killed in June 1844.
2. Brigham Young, as president of the Quorum of the Twelve apostles, becomes “the church’s leader.”
3. Brigham believes that Emma’s public opposition to plural marriage–and “use of Relief Society meetings as a forum for her objections ‘contributed to the furor against Joseph and Hyrum Smith and helped lead to their deaths.'”
4. The widowed Emma works hard to “look after her family’s welfare” and does not support the leadership of Brigham Young and the Twelve.
5. By March 1845 Brigham already has negative feelings about the Relief Society organization.
6. “Brigham and other church leaders decide that safety for the church will necessitate a move somewhere in the West.”
7. “As part of [preparations for the move West] they make a number of changes in church activities, including suspending the Relief Society. They suspend missionary work for a time. We have to see it in that context, that other things are being suspended, closed in at the same period of time so that there can be this focus on moving to the West.”

To summarize, the article–and apparently, the book’s authors–want us to believe that the suspension took place after the deaths of Joseph and Hyrum Smith in a time of upheaval when a lot of the church’s activities, including missionary work, were temporarily suspended. Unfortunately, this is not what actually happened. The crucial fact that is omitted is that it wasn’t Brigham Young who suspended the Relief Society. As the article notes, Emma was vehemently opposed to the practice of plural marriage, and she began to use the Relief Society organization to publicly denounce the practice.

At the risk of making this post way too long, I’ll just repost here what I wrote before:

In early 1844, a few months before the murder of Joseph and Hyrum Smith, the Relief Society, organized two years earlier and headed by the prophet’s wife, Emma Smith, suspended its operations. The society would not meet again for more than twenty years.

In the weeks before the suspension, a man named Orsimus F. Bostwick had circulated rumors about Hyrum Smith’s practice of polygamy. At Joseph Smith’s instruction. W. W. Phelps wrote a refutation of the rumors entitled “A Voice of Innocence from Nauvoo,” which Emma presented to the Relief Society on March 9, 1844.

She explained that the women had met to lend their collective voice to a proclamation that countered Orsimus Bostwick’s slander of Hyrum Smith. Emma read the “Voice of Innocence from Nauvoo” aloud to the group. … Emma received a unanimous positive vote from the women, who were willing to “receive the principles of Virtue, keep the commandments of God, and uphold the Prest. in putting down iniquity.” With a remark that may have seemed pointed toward Elizabeth Whitney and Vilate Kimball, whose young daughters had married Joseph, Emma told the women, “It is high time for Mothers to watch over their daughters and exhort them to keep the path of virtue” (Newell and Avery, Mormon Enigma, p 173).

She then read the First Presidency’s original letter to the Relief Society on its founding in 1842:

We therefore warn you, and forwarn you … we do not want anyone to believe anything as coming from us contrary to the old established morals & virtues, & scriptural laws. … All persons pretending to be authorized by us … are and will be liars and base imposters & you are authorized … to denounce them as such … whether they are prophets, Seers, or revelators, patriarchs, twelve apostles … you are alike culpable & shall be damned for such evil practices” (Ibid., 173-174).

In a later session that afternoon, Emma emphasized that the church had publicly declared itself opposed to plural marriage in the Doctrine and Covenants and reiterated that the Relief Society’s original charge was to root out iniquity.

[Emma] then presented both the “Voice of Innocence” and the presidency’s letter, stating that the two documents contained the principles the society had started upon, but she “was sorry to have to say that all had not adhere’d to them.” Referring to Joseph’s original charge to search out iniquity, Emma reminded the women that she was the president of the society by the authority of Joseph. The minutes record, “If there ever was any Authority on earth [to search out iniquity] she had it–and had [it] yet.” Emma urged the women to follow the teachings of Joseph Smith as he taught them “from the stand,” implying that his private teachings should be disregarded. Reminding them that “there could not be stronger language than that just read,” she emphasized that those were Joseph’s words” (Ibid., 174).

The Relief Society would not meet again. “When Emma had the women take a public oath with their hands raised in support of virtue, she caused enough consternation in the men’s councils to stop the Relief Society meetings” (Ibid., 174). Church president John Taylor explained that the “reason why the Relief Society did not continue from the first organization was that Emma Smith the Pres. taught the Sisters that the principle of Celestial Marriage as taught and practiced by Joseph Smith was not of God” (174).

Yet the official history of the Relief Society states that the Relief Society’s meetings “were suspended in 1844 due to the various calamities which befell the saints” (174). At the Relief Society’s sesquicentennial. Sheri Dew wrote that “by 1844 Relief Society membership exceeded 1,300. But after the martyrdom, and with increasing persecution, Brigham Young decided to “defer” operations of the society, and it ceased to function” (Ensign, Mar. 1992, 51).

Here’s how the CES Manual “Church History in the Fulness of Times” describes it:

Although at that time Latter-day Saint women had to apply to become members, the Relief Society was very popular and grew rapidly. Membership had grown to over thirteen hundred women at the time of Joseph Smith’s death. Because of the crisis created by the Martyrdom and the exodus to and settlement in the West, there were few Relief Society meetings until the organization was revived in 1867.

Some apologists constantly ridicule critics and former members for stating that the church “covers up” embarrassing history. But this kind of rewriting of history is exactly that. The truth is uncomfortable, so it is swept under the rug, and church members are left to choose to believe Sheri Dew over John Taylor.

I wrote that post almost 7 years ago. To recap, the Relief Society was suspended in March 1844, 3 months before Joseph Smith’s death. At that point, there was no discussion of moving west and no obvious schism between Emma Smith and Brigham Young. The Relief Society was suspended because Joseph Smith was unhappy that Emma was using the meetings to “thwart the practice of plural marriage.” My guess is that Joseph understood that too much investigation would reveal the extent of his practice of polygamy, including the awkward fact that both of Emma’s counselors in the Relief Society presidency were intimately involved in polygamy, with Sarah Cleveland having married Joseph Smith and Elizabeth Whitney having given her daughter Sarah to Joseph as a wife.

Yet here it is 2016, and the church is still insisting that the suspension was Brigham Young’s doing and was a by-product of the move to the West.

So much for “remarkable transparency.”

Correction: The original version of this post listed Elizabeth Whitney as one of Joseph Smith’s plural wives, which is incorrect.

More on Joseph Smith’s “Near-Death Experience”

I mentioned in my earlier post that I had stolen a good chunk of information about the account of Charles Stoddard regarding William Law’s alleged shooting attempt against Joseph Smith in 1844. This same friend, who is an active member of the LDS church, sent me some further information, so I thought I would share it here.

The Stoddard tale is an interesting bit of folklore. As has been noted, there are two versions of the story: the spurious Sarah Stoddard journal and an affidavit sworn by Charles Stoddard’s granddaughter and great-grandaughter in 1949 (included in Mark L. McConkie’s compilation, Remembering Joseph). [The affidavit can be read here.]

So, the story as told in the Deseret News seems to be derived from the one from this affidavit, which was made some 30 years after the story’s origin (if my friend is correct that the story dates from after 1918).

If you subtract the gun play, Charles Stoddard’s story has certain similarities to Dennison Lott Harris’s story, which was recounted in an article called “Conspiracy of Nauvoo” that appeared in the April 1884 issue of The Contributor (the New Era of its day). The author of the piece, Horace Cummings, said that he heard Harris relate the story in 1883 and was so impressed by it that he wrote it down afterward in his journal. Later, after learning that The Contributor was offering a prize for a Christmas story, he “extended [his] journal account somewhat and wrote [the] article in competition for the prize.”

In the story, Harris and his friend, Robert Scott, attend secret meetings at William Law’s house as spies for Joseph Smith. There are three meetings. Before the third meeting, Joseph warns them not to enter into any secret oaths. Then, as the account has it, “after a pause of some moments, he added: ‘Boys, this will be their last meeting, and they may shed your blood, but I hardly think they will, as you are so young. If they do, I will be a lion in their path! Don’t flinch. If you have to die; die like men; you will be martyrs to the cause, and your crowns can be no greater.'” Sure enough, at the meeting, everyone is required to swear an oath dedicating themselves to Joseph Smith’s destruction. Everyone takes the oath but the two boys. The enraged mob clamors for their blood: they must take the oath or be killed. When they refuse again, the Law brothers and Austin Cowles frog-march them down to the cellar to slit their throats. Then, at the last moment, someone in the crowd yells—”as if by Divine interposition”—to halt the proceedings. The boys are reluctantly given a reprieve. They will be allowed to leave but must never speak of what they have seen or they will be killed on sight. Joseph, meanwhile, fearing for the boys’ safety, concealed himself along the river bank with one of his bodyguards, just out of sight of Law’s men. There’s a joyful reunion and the boys relate everything they had seen and heard to the grateful Prophet. Cummings’s article closes with the declaration that it “is a true recital of events that actually transpired.” This affirmation is somewhat undercut, however, by the postscript: “That which is elevating and ennobling in its tendency is necessarily true.”

So, it’s a nice story, but even the originator seems to take it with a grain of salt.

So according to Mormon folklore, the Law-Higbee-Foster et al. conspiracy against Joseph Smith was discovered by one or more courageous youths. Contemporary records, however, tell a different story. On 24 March 1844, Wilford Woodruff recorded in his journal the following remarks made by the Prophet:

“I have been informed by two gentleman that a conspiricy is got up in this place for the purpose of taking the life of President Joseph Smith his family and all the Smith family & the heads of the Church. One of the gentleman will give his name to the public & the other wishes it to be hid for the present. They will both testify to it on oath & make an affidavit upon it. The names of the persons revealed at the head of the conspiracy are as follows: (Chancy Higby Dr Foster, Mr Jackson, Wm. & Wilson Law). And the lies that Higby has hatched up as a foundation to work upon is, he says that I had mens heads Cut off in Missouri & that I had a sword run through the hearts of the people that I wanted to kill & put out of the way. I wont sware out a warrent against them for I don’t fear any of them. They would not scare of an old setting hen. I intend to publish all the iniquity that I know of. If I am guilty I am ready to bear it. Their is honor among enemies. I am willing to do any thing for the good of the people. I will give the names of one of the gentleman who have divulged the plot. His name is Eaton. He will sware to it. He is a bold fellow. Jackson said a Smith should not be alive 2 weeks not over two months any how. As concerning the Character of these men I will say nothing about it now but If I hear any thing more from them on this subject I will tell what I know about them.”

Joseph’s informants were M.G. Eaton and Abiathar Williams (see Times and Seasons, 15 May 1844, 541)—not Charles Stoddard, Dennison Harris, or Robert Scott. But I suppose, if the folklore is elevating and ennobling in its tendency, then it is necessarily true 😉

So, even in the 1880s they understood that some truths are not very useful, but some untruths can be uplifting.

What I wonder is how the story came to be appropriated by the Stoddard family, when the original, which seems pretty obviously made up, doesn’t have anything to do with Charles Stoddard or his family.  But it seems fairly common for family histories to insert themselves, Forrest Gump-like, into important events based on proximity. In other words, the Stoddards were in Nauvoo during the time of Joseph Smith’s murder, so surely they had a part in defending the prophet.

Several years ago, I read a biography of Frederick G. Williams called After One Hundred Years, published in the 1940s. It was written by a woman named Nancy Williams, who was a Williams by marriage only. She devotes an entire chapter to the Williamses’ likely involvement in the War of 1812, describing battles and ships and heroism. Only there is absolutely no evdience that anyone in the Williams family took part in that war. True, they lived in Kirtland, Ohio, which was near the Great Lakes, and William Wheeler Williams, Frederick’s father, had been involved in shipping on the lakes at one time. But there’s nothing to suggest he or anyone else in the family fought in the war, let alone served with heroic distinction. Basically, then, Mrs. Williams decided that, because he was near the action, William must have been involved. I think that’s the same thing that has happened with the Stoddard family. Maybe Charles was part of the Whistling and Whittling Brigade, or maybe he knew Joseph Smith or William Law personally Who knows?

P.S. For what it’s worth, here is an excerpt from a letter William Law wrote to Isaac Hill on 20 July 1844:

. . . My family and myself are all well, and have enjoyed good health and peace since we left Nauvoo, although the events which have transpired Since, were very shocking to my feeling/s\ yet, as they \(J&H)/ brought it upon themselves, and I used my influence to prevent any outrage Even from the Commencement of the Excitement, believing that the Civil Law had power to Expose iniquity, and punish the wicked I say Consequently, I look on Calmly, and while the wicked slay the wicked, I believe I can see the hand of a blasphemed God stretched out in judgment, the cries of inocence and virtue have ascended up before the throne of God, and he has taken Sudden vengeance.
I am as ever—
Respectfully Yours,
Wm. Law.

(William Law letter to Isaac Hill, 20 July 1844, MS 3473, CHL)

This sounds more like the William Law known from his actual words and actions. While I find his apparent satisfaction with the “vengeance” of God to be more than a little distasteful, he isn’t the foul-mouthed drunkard of the Stoddard and Harris accounts. You would think that, after everything that happened, if William Law had really conspired to kill Joseph Smith, he would have been just a little more proud of his accomplishment. What I find revealing is that Law basically left Mormonism and the Mormons alone after the deaths of Joseph and Hyrum Smith. Although he had plenty of opportunities to “expose” and denounce the LDS church later, he never spoke publicly about it until some 40 years later, when he was interviewed about his involvement with the Latter-day Saint movement.  You can read what he said in “Three Letters from William Law on Mormonism.” [Please note that my link is not an endorsement of Maze Ministry. I’m only linking to it because it’s the complete text.]

 

Concise Dictionary of Mormonism So Far …

A while back I started putting together a satiric “Concise Dictionary of Mormonism,” sort of a take-off on Bruce R. McConkie’s “Mormon Doctrine,” though more concise and with less racism. I got distracted and never finished, but I did promise some friends I would finish. So, I will get back on it. In the meantime, here are the entries so far:

A
B
C
D
E
F
G
H
I
J
K
L
M (part 1)
M (part 2)
N
O

52 Questions That Might Lead You to Mormonism

1. Why does God give some people brown skin?
2. How many shares does God want me to buy in a hotel and at what price?
3. What is my “little factory,” and what does it mean to tamper with it?
4. What does it mean to be “used up”?
5. What’s so special about Missouri?
6. Where does the sun get its light?
7. Was Martin Luther King part of a Communist conspiracy?
8. Why do Native Americans look so much like Jews?
9. If a spirit appears to me, how can I tell it’s an angel and not a demon?
10. If God had a couple of billion dollars sitting around, what would he do with it?
11. What kind of underwear does God want me to wear?
12. What is the Egyptian word for the Sun?
13. Is it wrong to try to have a personal relationship with Jesus?
14. Is a seer stone used for finding buried treasure, translating scripture, or both?
15. I’m a married man, and I’d like to have sex with another woman without my wife finding out about it. Is that OK with God?
16. Is there some kind of secret handshake you need to get into heaven?
17. Should clergy be paid, or only the ones at the top of the hierarchy?
18. Is this man a dodo?
19. To reach the “tree of life” and everlasting joy, are we supposed to hold onto an iron rod or a rope?
20. Does God preserve scriptural records for 1,400 years so that eventually they will be translated by someone who doesn’t actually use them in the translation?
21. Can we get rid of the italicized words in the King James Bible?
22. Are gay people happier if they remain celibate?
23. Should churches ever apologize for their mistakes?
24. I like to re-enact disastrous journeys, such as that of the Donner party. Where can I find likeminded people?
25. Does God have a penis?
26. Does the Godhead consist of 2 or 3 personages?
27. Should people of different races marry each other?
28. In the nineteenth century, how common was it for a married man in his late thirties to marry a teenager without his wife’s knowledge or consent?
29. Is it OK with God for prophets to borrow millions of dollars from the funds of the true church?
30. When the Lord establishes a bank through His prophet, how long should we expect it to stay in business?
31. What does “carnal intercourse” mean?
32. If I have to choose between following my conscience or obeying a religious leader, which one should I choose?
33. How many earrings are appropriate in each ear?
34. If I do an act of charity, should I do it quietly or should I do something to attract attention to myself, such as wearing a bright yellow shirt?
35. If the natural man is an enemy to God, does that mean gays are God’s friends because their desires are unnatural?
36. Which one was Jesus: Quetzalcoatl or Wiracocha?
37. How, where, and when did Arthur Patton die?
38. Where can I find an organization that will help me find happiness in conformity?
39. What were Joseph Smith and Fanny Alger doing in the barn?
40. When is steel not actually steel?
41. Is “ofin Zimim ezmon E, Zu onis i f s veris etzer ensvonis vineris” Hebrew?
42. Is it ever OK to criticize a religious leader?
43. Is Anubis a slave?
44. Does God approve of oral sex?
45. Is it ever appropriate to lie to the police?
46. Where does God live?
47. Are organizations that have secret rites and oaths good or bad?
48. Should women have an education and career, or should they stay home and have lots of babies?
49. If the Holy Spirit tells me to kill someone, should I use a sword or a knife?
50. Are there any moral absolutes?
51. How badly do I need to believe in things that are not so?

Bonus question: Which is worse: decaffeinated coffee or caffeinated soda?

If you enjoyed this list, you might also like the Concise Dictionary of Mormonism.

Melissa Lott Willes: A Different Story

I stumbled across this account from Joseph Smith III of an interview he had with Melissa Lott Willes (he has her last name as “Willis”) in Lehi, Utah, in 1885. It’s strikingly different from Melissa’s testimony in the Temple Lot case, and it differs substantially from her own account of the interview. In the Temple Lot testimony, she specifically denies Smith’s version of the interview, saying that what she told him was the same as what she testified to under oath. I will make no comment about the veracity of Smith’s account other than to note the careful construction of his questions. And I will say that his portrayal of a weepy, timid woman contrasts rather sharply with the quick-witted and self-confident woman reflected in the court testimony.

In the evening we held a service in the Music Hall of the city [Lehi, Utah]. We went early to the room and were met and welcomed by a number of our own members, as well as other friends and citizens. In chatting before the services somebody came and told me that Mrs. Ira Willis was present. I referred to this woman in the early part of these Memoirs.

This news was of interest for I had frequently been told that she, who used to be Melissa Lott, claimed to have been a wife to my father and would so testify, and that I would not dare to visit and interview her for she would tell me unwelcome things. I had, of course, seen the affidavits which she and others made, published by Joseph F. Smith to bolster up his statement that Father had more wives than one.

I at once went to Mrs. Willis, was introduced, and promptly asked the privilege of calling upon her for an interview. This permission she very cordially granted. (The Memoirs of President Joseph Smith III (1832-1914), p.244)

By appointment I went to the home of Mrs. Willis at ten o’clock on the Tuesday following our meeting in the Music Hall. As I have already stated in connection with this woman, she was a daughter of Cornelius P. Lott, a man who had come to Nauvoo from the East, his family consisting of wife, sons John and baby Peter, and daughters Melissa, Martha, Mary, and Alzina. They lived in a house on the farm belonging to Father, just east of the city, and I knew them all in a general way. I was fairly well acquainted with Melissa and with her history and movements up to the time of their departure from Nauvoo, when they all emigrated to Utah.

Melissa married Ira Willis, as I have related—a kind, shrewd Yankee and most excellent man. I had heard that they had had two sons, but when I went to call on her she was living alone. One son had died as he approached manhood, and the husband and the other son had together met death in an accident occurring when they were coming down from the mountains with a load of wood. So she was left a widow and childless at the same time.

Her home was a one-room cottage, and when bidden to enter I found her sitting by the fireside preparing things for the midday meal. It was an old-fashioned fireplace such as I was used to seeing, with broad hearth and wide-throated chimney in which were the traditional hooks to support the kettles swung over the fire, the big dogs on which the logs rested, and nearby the fireshovel, tongs, and poker. Ira Willis had always been a thrifty and handy man-of-all-work and loved to make and provide many conveniences and accessories for his home. I have told how Ira Willis once released my tongue from a frosty axe by pouring warm water on the imprisoned member. He had a hearty laugh at my expense, and for several hours I nursed an extra mouthful of swollen tongue. Mother too had laughed at the occurrence when she heard of it and told me it would be well for me if I could learn some things without trying too many experiments for myself! I have never forgotten that instance and even today, as I retell the story, my stenographer and I have had a hearty laugh over the predicament of an excited boy rushing into the house with his tongue glued to a frosted axe!

I was well received by Mrs. Willis whom I knew by the old familiar name of Melissa. I told her I had a great desire to talk with her for I had been informed she knew things I would not dare to question her about. I said I wanted to know the truth, whatever it was, and believed that in answer to my questions she would be willing to tell me what she knew.

She answered that she would be glad to grant the interview, but explained that some unexpected company was coming for lunch and she would prefer if I could call in the afternoon instead, when she would be more at liberty and with leisure for a conversation. Of course this was agreeable to me, and after exchanging a few reminiscences I left her.

Returning in the afternoon I found her guests had gone, and she was ready for a chat, willing, as she said, to answer any question I would ask about conditions in Nauvoo of which she had any knowledge. I began by asking:

“Did you know of the teaching of plural marriage or polygamy at Nauvoo?”

“I had heard of it in private but not publicly.”

“Did you know of any woman having been married to, my father and living with him as his wife, besides my mother?”

“No; and nothing of the kind occurred to my knowledge.”

“Do you have any reason to believe such a thing took place and that my mother knew of there being another woman besides herself who was wife to my father?”

“No,” quite emphatically, “I am sure she did not.”

“Now, Melissa, I have been told that there were women, other than my mother, who were married to my father and lived with him as his wife, and that my mother knew it. How about it?”

She answered rather tremulously, “If there was anything of that kind going on you may be sure that your mother knew nothing about it.”

I then asked her what was her opinion of my mother’s character for truth and veracity. She replied that she considered my mother one of the noblest women in the world, and that she had known her well and knew her to be as good and truthful a woman as ever lived.

“Then you think I would be justified in believing what my mother told me?”

“Yes, indeed, for she would not lie to you.”

“Well, Melissa, my mother told me that my father had never had any wife other than herself, had never had any connection with any other woman as a wife, and was never married to any woman other than herself, with her consent or knowledge, or in any manner whatsoever. Do you consider I am justified in believing her?”

Without hesitation she answered, “If your mother told you any such thing as that you may depend upon what she said and feel sure she was telling the truth, and that she knew nothing about any such state of affairs. Yes, you would be entirely justified in believing her.”

Our conversation continued for some time. Finally I asked, plainly, “Melissa, will you tell me just what was your relation to my father, if any?”

She arose, went to a shelf, and returned with a Bible which she opened at the family record pages and showed me a line written there in a scrawling handwriting:

“Married my daughter Melissa to Prophet Joseph Smith—” giving the date, which I seem to remember as late in 1843.

I looked closely at the handwriting and examined the book and other entries carefully. Then I asked:

“Who were present when this marriage took place—if marriage it may be called?”

“No one but your father and myself.”

“Was my mother there?”

“No, sir.”

“Was there no witness there?”

“No, sir.”

“Where did it occur?”

“At the house on the farm.”

“And my mother knew nothing about it, before or after?”

“No, sir.”

“Did you ever live with my father as his wife, in the Mansion House in Nauvoo, as has been claimed?”

“No, sir.”

“Did you ever live with him as his wife anywhere?” I persisted.

At this point she began to cry, and said, “No, I never did; but you have no business asking me such questions. I had a great regard and respect for both your father and your mother. I do not like to talk about these things.”

“Well, Melissa, I have repeatedly been told that you have stated that you were married to my father and lived with him as his wife and that my mother knew of it. Now you tell me you never did live with him as his wife although claiming: to have been married to him. You tell me there was no one present at that purported marriage except the three of you and that my mother knew nothing about such an alliance. Frankly, I am at a loss to know just what you would have me believe about you.”

I was about to make still closer inquiries in order to find out if she ever had any relations of any sort with my father other than the ordinary relations that may properly exist between such persons under the usual conditions of social procedure, when just then there came a rap on the door, and in walked her sisters Mary and Alzina.

Alzina lived rather near Melissa, but Mary, the older, was living some twenty-five or thirty miles away. Hearing I was in Lehi she had hitched up her team andt come to see me, stopping at Alzina’s on the way and bringing her along.

They expressed great pleasure in meeting me again, and I was glad to see them. Our talk was general for a while, for their entrance had changed my line of inquiry somewhat. Then, urged to put to Melissa a question of importance, I asked:

“Melissa, do you know where I can find a brother or a sister, child or children of my father, born to him by some woman other than my mother—in Illinois, Utah, or anywhere else?”

She answered that she did not, whereupon Mary broke in and said:

“No, Brother Joseph, for there isn’t any!”

Then she went on to say, “For twelve years I have made it my business to run down every rumor I have heard about the existence of children born to the Prophet by those women who were reputed to have been his wives. I have traveled a good many miles here and there for the purpose of finding out the truth about such statements, and not in one single instance have I ever found them substantiated or any evidence presented that had the least bit of truth in it. I have never been able to find a single child which could possibly have been born to Joseph Smith in plural marriage.”

At this juncture Alzina snapped in with an explosive and characteristic exclamation:

“No, Brother Joseph, there is none, and what’s more, I don’t believe there ever was any chance for one!”

The earnestness of her manner and the snap with which she pointed her remark caused a ripple of laughter among us, in which, however, Melissa did not join. Noticing this, I turned to her and said:

“Melissa, how about it? You hear what your sisters are saying?”

Tears began to trickle down her face as she said, “Yes, Brother Joseph, I hear them.”

“Well, what do you say? Can I believe as they do?”

She drew a deep breath, as if making a sudden decision, and then, with a sigh with lips trembling:

“Yes; you can believe that they are telling you the truth. There was no chance for any children.”

Mary then explained in more detail about certain places she had gone to make inquiries directly of the persons involved (whom she named) and to see the women and the children who, it was stated, were wives and offspring of the Prophet. She said in every instance she proved the report false, either as to the woman claiming to be such a wife or as to children being there as claimed.

I thanked her and the other girls for the statements they had made. Our conversation on this and other topics continued for some time. We recalled many incidents of old times, and I learned from them of the deaths of their parents and the whereabouts and fortunes of others of the family.

I left these sisters feeling well repaid for my persistence in obtaining the interview with Mrs. Willis. In spite of what I had been told, she had neither been able to “face me down” nor to convince me that my father had done reprehensible things which I would be unwilling to believe. Instead, I left her presence and that of her sisters with my previous convictions more firmly established, if such a thing were possible. The interview had convinced me that the statement made in an affidavit of this Melissa Lott Willis, published by Joseph F. Smith along with others of similar import, to the effect that she had been married to Joseph Smith, was not true, provided the word married be construed as conveying the right of living together as man and wife, a relation she had unequivocally denied in my presence. I was convinced that wherever the word married or sealed occurred in such testimonials regarding my father it meant nothing more than that possibly those women had gone through some ceremony or covenant which they intended as an arrangement for association in the world to come, and could by no means have any reference whatever to marital rights in the flesh.

I was also convinced from the statements of Mrs. Willis that the entry in the Bible which she showed to me was a line written by her father, or some other person, recording an untruth. When I asked her in plain language how it happened she had not lived with my father as his wife if she had really been married to him, she had answered in equally plain language, that she had not lived with him in that manner because it was not right that she should do so.

I had made up my mind when I went to Utah that whenever and wherever I found opportunity I would converse with those women who had claimed, or were reputed, to be wives of my father— wives in polygamy, plural marriage, celestial, sealed, or any kind of arrangement—and in so doing I would subject them to as severe a cross examination as was within my power, to get as near as possible to the actual truth of the circumstances and the reports. It was for this reason I had called upon this woman, and I should have questioned her still further and in a more specific manner had not the entrance of her sisters turned the trend of conversation in a measure.

After my visit south, to Beaver, we passed through Lehi again on our way back to Salt Lake City, at which time I tried to have another conversation with Mrs. Willis, but learned she was not at home. I knew it would have been entirely useless to question her in the presence of an elder of their church as she would either evade my questions or refuse utterly to answer. Indeed, it is possible she may have been so far under domination and surveillance as to have stated, in such a contingency, that which was not true. As it was, I felt I had secured truthful statements from her, for she had betrayed some real depths of emotion as we conversed. She had stated that I might believe what my mother had told me for she regarded my mother as an honest, upright woman who was absolutely truthful. She had also stated that notwithstanding the “marriage” entry scribbled in her Bible, purported to be written by her father, she had not lived with Joseph Smith as his wife, believing it was “not right” to do so, and further, that he had never urged her to do so. I had also learned from her and her sisters that so far as their knowledge went there had been no issue of any polygamous marriages made by Joseph Smith, such as had been alleged. (The Memoirs of President Joseph Smith III (1832-1914), pp. 245-246)

Polygamy Sources: Joseph Bates Noble

Here is some of the testimony of Joseph Bates Noble (1810-1900), who married Joseph Smith to Louisa Beaman, who was Noble’s sister-in-law. Some background:

I’ve included some testimony that isn’t entirely relevant just because it gives you a good idea of his temperament. It may seem like I’m over-using ellipses, but I am skipping a lot of repeated questions and discussions of objections

I should note that almost every question is followed by an objection in the original, so I skipped them. They all read something like this:

Counsel for the plaintiff objects to the question asked the witness on the ground that it is incompetent, irrelevant and immaterial, and not relevant to any of the issues of this case and pleading.

Needless to say, I didn’t feel like including that over and over, and I figured readers wouldn’t want to wade through it, either.

29 Q-I asked you to state to the reporter Mr. Noble, what you know if anything about the doctrine of plural marriage, sometimes or commonly called “polygamy” being taught or practiced in the church of Jesus Christ of Latter Day Saints, of which you were and are a member, at Nauvoo, during the life of of Joseph Smith, the prophet?
A-Yes sir, it was taught by Joseph Smith.
…
31 Q-[State] where the doctrine of plural marriage was taught at Nauvoo before the death of Joseph Smith?
A-What is that?
34 Q-Never mind his objection, but just answer the question as soon as he gets through with his Objection,-give him time to make his Objection and then go ahead and answer the question.
A-Well it was at my house.
35 Q-Who taught the doctrine of plural marriage at your house?
A-Joseph Smith the prophet did.
38 Q-I asked you to state to the reporter what you know in regard to Joseph’s teaching or practicing the doctrine of plural marriage during his lifetimes there in Nauvoo,-what you know about that further than what you have stated?
A-Well he taught it in my house and practiced it also.
39 Q-Was any one present at the time that Joseph Smith taught the principle of plural marriage that you refer to?
A-Yes sir.
40 Q-Who was present at the time he taught that principle?
A-My wife’s sister.
41 Q-Who was that?
A-Louisa Beaman.
42 Q-Was there any others? A-Yes sir, there was some of my own family there, but they were young at that time.
43 Q-Were you ever present when any one was married under this plural marriage doctrine, as taught by Joseph Smith?
A-Yes sir.
45 Q-Mr. Hall asked you to state the circumstances under which you were present and saw any one married under the operations of this plural marriage doctrine or principle, as I understand it?
A-It bothers me to call us these things. I feel so feeble. Well I was present one time and performed the marriage ceremony giving him my wife’s sister.
46 Q-Who did you marry?
A-Louisa Beaman to the prophet.
48 Q-You married Louisa Beaman to the prophet Joseph Smith?
A-Yes sir.
49 Q-About what year was this?
A-In ’41 or close to it. Now that is my best recollection.
50 Q-When did the prophet Joseph Smith first teach you that doctrine?
A-He taught me that doctrine in ’40. It was in ’40 or about that time,-that is my best recollection.
51 Q-Where were you living when you were first taught that doctrine?
A-I was living in Montrose in Lee County, Iowa, right across the river opposite Nauvoo.
52 Q-Do you know whether Joseph Smith ever lived any with Louisa Beaman as his wife?
A-Yes sir.
53 Q-You may state how you know it?
A-I know it for I saw him in bed with her.
…
115 Q-You don’t know much this morning only about polygamy and Joseph Smith’s connection with it, and you know all about that?
A-Well that forces it upon me more particularly.
116 Q-Is it because you have been connected with that crime,-with the commission of that crime yourself?
A-Yes sir, I expect so.
117 Q-You know all about polygamy.
A-I expect I do.
118 Q-And your conscience is gnawing you?
A-Yes sir, It has a terrible gnawing fit on it this morning.
119 Q-You feel very bad over it, don’t you?
A-Over what?
120 Q-Is it not a fact that you feel very bad over your sins in connection with polygamy?
A-Not much, thank you.
…
341 Q-Answer the question,-it was according to the law of doctrine and covenants that any minister could marry you and perform the marriage ceremony?
A-Yes sir, of course it was.
342 Q-You could get any one to do that?
A-Yes sir, you could call on whom you liked.
343 Q-That was the doctrine of the church, wasn’t it?
A-No sir.
344 Q-It was not?
A-No sir.
345 Q-Well what was it?
A-There was no doctrine about it,-it was simply the practice. We were not after doctrine at such a time as that.
346 Q-You were after the women weren’t you? A-Yes sir, we were after women and we got them too, and that is more than some men can do now a days. I was after a wife and I know I got her.
347 Q-You got your first wife in 1838?
A-Yes sir.
348 Q-You commenced hunting a wife in 1838 now when did you quit hunting them?
A-Quit?
349 Q-Yes sir,-that is what I asked you.
A-I don’t know as I have quit yet.
…
380 Q-Well when did you go to Nauvoo to live?
A-Well it is my best recollection that we went there about 1841.
381 Q-That is when you first heard the doctrine of polygamy talked,-when you went over to Nauvoo to live in 1841 was the time when you first heard that doctrine talked was it not?
A-Well I don’t know about that.
384 Q-Well it was some time in ’41 wasn’t it that you first heard it talked of, when you went over to Nauvoo to live?
A-Yes sir, I heard of it then I guess, but I had heard of it before that time, and afterwards too I guess.
384 [sic] Q-Well where and when did you hear of it before?
A-I heard of it in ’40 I guess.
386 Q-In 1840 you say you heard of it?
A-Yes sir.
387 Q-Where did you hear of it then?
A-Let me see where I was then,-I was over there in Montrose I guess.
392 Q-Now did you hear anything about the church denouncing such a practice at any time between 1840 and 1844,-at any time between these dates?
A-I don’t recollect much about that.
393 Q-Well do you recollect anything about it?
A-Not the date,-of course there were rumors and talks,-I could not begin to say or tell all that I heard for there was so much talk going on there.
394 Q-Don’t you know that the church as a church did denounce it between 1840 and 1844?
395 Q-Answer the question,-don’t you know that too?
A-How is that? Know what?
396 Q-I asked if you did not know that the church did denounce the practice of polygamy or the plural or secret wife system between 1840 and 1844? Answer the question? Are you going to answer the question?
A-Be patient. I am trying to call up these things. It was in ’44 that the prophet died. That was the time of the death of the prophet I believe. My head feels so bad and I feel bad all over too.
397 Q-It feel worse than it did when you was being examined by Hall, don’t it?
A-Well I don’t know.
398 Q-Don’t you know that the church did denounce it and publish it, and by resolution it was put in the book of doctrine and covenants. Don’t you know that?
A-The dates is what bothers me you see. I can’t remember dates at all any more.
399 Q-Well you know it was denounced by the church at some time, don’t you?
400 Q-The church did denounce the system of polygamy or its practice did it not at some time, at that too before the death of Joseph Smith?
A-The trouble with me is that I can’t date it.

[Attorney tries very hard to get Noble to admit that monogamy, as outlined in the Doctrine and Covenants, was the law of the church during Joseph Smith’s life.]

415 Q-Then you say you did not know this was the law of the church at the time that Joseph Smith died, when you were a bishop, and a high priest and elder, and sat there to teach the people what the law of the church was?
A-I was not much of a scholar, and I guess I did not go to the book.
416 Q-Then you did not teach the law of the church out of the book?
A-I guess not.
417 Q-Why not?
A-I guess I had enough without.
418 Q-You had enough to teach without going to the book for your law,-you knew enough without that?
A-Yes sir, I suppose so.
419 Q-Well what did you teach,-this law or some other law?
A-I taught every man to mind his own business devilish close.
…
424 Q-Did you teach publicly or privately there at Nauvoo that a man could have more wives than one?
A-I did not.
425 Q-You did not teach that either publicly or privately?
A-No sir, I did not teach anything of the kind.
426 Q-Why not?
A-Because it was not taught publicly,-it was a private matter.
427 Q-Then you did not teach it?
A-No sir, I guess not,-not much I did not teach it. I don’t think I did but I can’t remember. My head hurts me when I try to think of these things that I can’t remember.
428 Q-When I ask you these questions it makes your head hurt?
A-Sir?
429 Q-It did not make your head hurt a little bit when Hall asked you these questions?
A-It did some.
430 Q-It made it hurt some, but not as bad as when I ask you the same question?
A-You ask so many foolish nonsensical questions that it would make anybody’s head hurt to answer them I think.
…
433 Q-Well then answer the question as to whether you taught that a man could have more wives than one?
A-No sir, I don’t think I did teach that.
434 Q-Well if that was the doctrine and practice of the church, why didn’t you teach it?
A-Well I guess it wasn’t safe for a man to do so, and you had to be careful what you taught.

[Attorney gets exasperated when trying to get Noble to say whether Joseph Smith taught plural marriage during his lifetime.]

444 Q-Well I am not asking you a thing on earth about the date,-I put at any time before his death,-at any time from 1830 up to 1844. Pick your own time any where within these limits?
A-Yes sir, the principle was taught.
445 Q-Taught to the church was it?
A-It was taught privately.
…
448 Q-Did he teach it publicly or privately?
A-Privately I think it was.
449 Q-Did he teach it to the church?
A-To individuals in the church. There is no doubt of that. I guess I had better put it that way.
…
456 Q-You know that he did not teach it to the church as a church either publicly or privately, don’t you?  Don’t you? Don’t you know that?
A-I know that he taught it to individuals in the church.
[Noble complains that Kelley “holler[s] so loud that it makes my head hurt.” Kelley is exasperated and asks again whether Joseph Smith taught the principle of plural marriage.]
467 … A-He taught things to the church, that unless the key was turned on their minds you could not know a darned thing about what he was driving at.
468 Q-Well I move to strike out all that answer except the word “darned.”
A-What a comfortable place this is for a sick fellow.
…
489 Q-And let the record show that the party that uses such language is an elder in this church out here in Utah?
A-Yes sir, let the record show that. Oh I don’t wrap a Pharisaical coat around me and say I am not like that other fellow, for I swear frequently when I am driven to it. I have sworn or affirmed before this frequently when I was on the stand, for I am rather a plain dealer, or used to be. I don’t like to do it though, for it is not right you know, but we are all weak, and I am especially so perhaps.
…
628 Q-At whose house [was Joseph Smith married to Louisa Beaman]?
A-At mine.
…
634 Q-Well [Louisa Beaman] was present at that time wasn’t she? She was present at the time?
A-Well she would be very likely to be present, I think.
…
648 Q-Was that sealing for time and eternity?
A-For time and eternity.
…
669 Q-Did you not claim that Joseph was higher than the law?
A-Joseph?
670 Q-Yes sir?
A-Well we received the law through him.
671 Q-And that he was higher than the law? You thought that didn’t you?
A-Well what if I did?
672 Q-Well answer the question,-did you not claim and think that he was higher than the law?
A-Well he was the law.
673 Q-He was the law himself, according to your way of thinking?
A-Well he gave us the law.
674 Q-You believe that didn’t you,-that he was the law?
A-Well he was the one that restored the priesthood to earth.
675 Q-Well was he the law of the church?
A-He gave the law to the church.
676 Q-Well was he the law of the church?
A-He had to do with it any way.
677 Q-Well he made the law didn’t he?
A-He received it from the Lord all right enough.
678 Q-Q-Now you are positive that it was before ’43 that you performed this marriage ceremony marrying Joseph Smith and Louisa Beaman? You are sure of that are you not?
A-Yes sir.
…
680 Q-You performed the ceremony and returned across the river the same night did you not?
A-Yes sir.
681 Q-What made you say the other day that Joseph Smith and that woman you sealed to him slept together that night?
A-Because they did sleep together.
682 Q-If you were not there that night how do you know they slept together?
A-Well they slept together I know. If it was not that night it was two or three nights after that.
683 Q-Where did they sleep together?
A-Right straight across the river at my house they slept together.
…
686 Q-You said the other day that the night you married them they slept together, and now today you say after you married them you went across the river and did not stay there that night? Now I want you to answer the plain square question. Did he sleep with her the first night after the ceremony was performed?
A-He did.
687 Q-Now you say that he did sleep with her?
A-I do.
688 Q-How do you know he did?
A-Well I was there.
689 Q-And you saw them go to bed together?
A-I gave him counsel.
690 Q-What counsel did you give him?
A-I said “blow out the lights and get into bed, and you will be safer there,” and he took my advice or counsel. (witness laughs heartily.)
693 Q-You went across the river did you not,-is that not what you said?
A-Yes sir, but I told him that.
…
695 Q-Well when was it you told him that?
A-It was in the night time.
700 Q-Well did you stay there until the lights were blown out?
A-No sir I did not stay until they blowed out the lights then.
701 Q-Well you did not see him get into bed with her that time?
A-No sir.
702 Q-And so you don’t know whether he followed your advice from your own knowledge?
A-No sir, I did not see him, but he told me he did.
703 Q-But you don’t know it of your own knowledge from seeing him do it?
A-No sir, I think not.
…
705 Q-Was Emma Smith there?
A-No sir.
706 Q-Did she know anything about it?
A-No sir, I think not.
726 Q-Well do you not know, or did you ever know of any women who were taken as plural wives, before they became members of the church?
A-Well I expect as a rule they took a soaking beforehand.
…
789 Q-There was no license, was there, issued by the clerk of the court, or by any body else for the marriage?
A-For the marriage, did you say?
790 Q-Yes sir,-to marry Joseph Smith to Louisa Beaman,-for sealing her to him?
A-No sir.
791 Q-Why not?
A-Well we did not have to use them in marriages of that kind,-that was a marriage performed in the church, and it was a secret marriage as I told you many a time.
792 [Q-]Was that marriage performed under the law or the color of law?
A-Yes sir.
793 [Q-]Now where was your law for that marriage or sealing,-where did you get it?
A-I got it all right,-right from the prophet himself. That is where I got it.
794 Q-He just told you it was necessary for him to have Louisa Beaman?
A-Yes sir.
795 Q-And asked you to seal her to him?
A-Yes sir.
796 Q-And you did it?
A-Yes sir.
797 Q-You took his word for it?
A-Yes sir.
798 Q-And you did not hesitate about it?
A-No sir, I took his word for it quicker than scat.
799 Q-And you sealed him to her?
A-I sealed her to him and I did a good job too.
800 Q-There was no revelation for it?
A-I don’t know anything about the revelations.
801 Q-You don’t know anything about whether there was any revelation for it,-any revelation authorizing it or not,-you just took his word for it?
A-Yes sir. He said it was all right and I believed him.
802 Q-Did you perform it in accordance with this revelation published in the book of Doctrine and Covenants,-published by your church here in Utah?
A-No sir.
803 Q-I mean this polygamous revelation?
A-No sir.
804 Q-This was not in existence at that time was it?
A-I don’t know whether it was or not.
805 Q-Well it is dated here in 1843,-was it in existence at the time that you married Louisa Beaman to Joseph Smith?
A-I don’t know anything about it, and I don’t care a darned thing about it either.
806 Q-That is another of the things that you don’t care a darned thing about too?
A-Yes sir, you can have it that way if you want it that way.
807 Q-Well is that not just what you said?
A-I expect it is,-you are enough to badger the life out of a fellow, and I kind of lose my temper sometimes, but I will try and bear with you.
808 Q-Don’t that revelation say that the first wife of a man must give her consent to it before he can marry a plural wife,-must take the plural wife by the hand and give her to her husband as a wife before the ceremony can be celebrated?
809 Q-Is that not what the commandment says?
A-I don’t know anything about what it says.
810 Q-You don’t know as a matter of fact, whether there was any revelation at the time that you married Louisa Beaman to Joseph Smith, or not?
A-No sir, I don’t know anything about it, only I had it kind of stuck in me that there was.
811 Q-The Lord stuck it into you?
A-Yes sir, I expect so and he has stuck it in me that I must fight my way through with you,-I see that plainly enough. Oh you are not the only cross I have had to bear in my time, and I guess I will out-last you, so you go ahead, for I am tough,-tougher than I look, perhaps.
…
816 Q-Who did you consult after you left the witness stand here the other day?
A-Nobody.
817 Q-Did you not consult with Woodruff?
A-No sir, I did not consult with him or anybody else, nor has anybody insulted me only you.