Angel with a Drawn Sword

Joseph Smith, an Angel with a Drawn Sword, and Plural Marriage By Don Bradley and Brian C. Hales

Research suggests that Joseph Smith entered his first plural marriage in Kirtland, sometime in the 1833-35 time period.1 The historical record is silent regarding the timeline and interactions between Joseph and Fanny. In retrospect, however, it appears that this first plural marriage of Joseph Smith could not have turned out worse. The consequences were far reaching and resulted in challenges for Joseph’s legal wife Emma, Fanny Alger herself, and Associate Church President Oliver Cowdery. Evidence exists suggesting that it may have contributed to the Church-wide crisis at Kirtland, Ohio two years later. Richard Van Wagoner observed: “The difficulties [of] the Fanny Alger situation… seriously hampered Joseph Smith’s apparent enthusiasm for plural marriage.”2 Bruised by the repercussions, he continued a monogamous path but not for long. It appears that by 1841 the angelic visitor would visit him, heralding specific directives that the Prophet could not easily refuse. Joseph Smith was destined to receive specific priesthood keys that would allow him to “bind on earth” things that will be “bound in heaven” including marriages (Matt. 16:19, also D&C 132:45-46).3 During the dedication of the Kirtland Temple on April 3, 1836, Joseph and Oliver Cowdery received a visitation from Jesus Christ and later Elijah (D&C 110:2, 13-15). Elijah bestowed upon Joseph Smith the keys of sealing authority. LDS theology teaches that Elijah was the last prophet of the Old Testament to hold those important priesthood keys.4 Orson Pratt taught: “They are the sealing keys of power, or in other words, of Elijah, having been committed and restored to the earth by Elijah, the Prophet, who held many keys, among which were the keys of sealing, to bind the hearts of the fathers to the children, and the children to the fathers; together with all the other sealing keys and powers, pertaining to the last dispensation. They were committed by that Angel who administered in the Kirtland Temple, and spoke unto Joseph the Prophet, at the time of the endowments in that house.”5 Despite the 1836 date for the restoration of the keys by Elijah, it appears that Joseph Smith did not exercise those keys to “seal” a marriage until April 1841 when he was sealed to Louisa Beaman.6 Helen Mar Kimball Whitney remembered: “Joseph put off the dreaded day as long as he dared.”7 A few authors have asserted that Joseph Smith had sexual relationships (with or without marriage ceremonies) with several separate women during the 1836-1841 periods.8 Klaus Hansen asserted: “There is… considerable evidence that the prophet had taken several wives even before [April 5, 1841].”9 Foremost of these authors is Fawn Brodie:

Fawn Brodie’s List of Joseph Smith’s Alleged Plural Wives After Fanny Alger (As found in No Man Knows My History, pages 335-36) Age When Name of Alleged Wife Date of Marriage Married Fannie Alger 17? 1836 Lucinda Pendleton Morgan Harris 37? 1838? Prescindia Huntington Buell 29? 1839? Nancy Marinda Johnson Hyde 24? 1839? Clarissa Reed Hancock 35? 1840? Louisa Beaman 26 April 5, 1841

The presence of question marks next to the ages and marriage dates is important and Several authors disagree with Brodie regarding Clarissa Reed Hancock’s purported marriage to Joseph.10 Regardless, throughout No Man Knows My History, Brodie seems content portraying the Prophet as completely unconcerned with the complexities and difficulties that resulted from his first venture into plural marriage with Fanny Alger (or any other problems that might have occurred consequent of other polygamous activities). Nevertheless, the historical record shows that he was indeed concerned and influenced by such problems. Reportedly on July 29, 1838, the Joseph complained: “I have been beaten, abused, stoned, persecuted, and have had to escape by day and by night. I have been sued at law and have always proved myself innocent. I have had twenty one lawsuits.”11 Notwithstanding the paucity of evidence, Brodie assumes Joseph simply had an affair with Alger and then would go on having many more, unhampered by conscience or other constraints. Frank Pitman, author of Private Lies: Infidelity and the Betrayal of Intimacy, wrote: “Affairs are considered dishonorable acts, and people who feel guilty for having affairs believe that they are dishonorable.” 12 Regardless, Brodie is convinced that Joseph would sail right on, not waiting long before his next sexual escapade or garnering another wife or two. In her book, she simply plugs in the names of different women without any substantial evidence (beyond her personal suspicions) regarding dates. The one exception is Lucinda Pendleton Harris, who Compton and a few others also believe Joseph may have married in 1838.13

Date of Marriage Brodie Compton Hales Pre-1833-35 Pre-Fanny Alger? 1833-35 Fannie Alger

1838 Lucinda Pendleton Morgan Harris s e s v

Prescindia Huntington Buell e i v i w

1839 Nancy Marinda Johnson l w

Hyde r a u r l u p

Clarissa Reed Hancock l

a l n a o n i t o i i

1840 t d i d d a d

o N N 1841 Louisa Beaman

Historian D. Michael Quinn seems less convinced, dating the Lucinda Pendleton Harris marriage to Joseph Smith as occurring in the “1838-1842” span.14 On his list of forty-six possible wives of Joseph Smith, Quinn does not identify any other possible marriages as definitely taking place chronologically between Fanny Alger and Louisa Beaman in 1841. Available evidences strongly suggest that Joseph Smith did not marry any additional plural wives until 1841, which is consistent with what would normally be expected of a man who had been through the aftermath of the Alger breakup in Kirtland. Richard L. Bushman noted that “After this one unsuccessful attempt” of plural marriage with Fanny Alger, Joseph Smith “waited another five years. The delay showed an uncharacteristic reluctance, hard for one who feared God… Joseph never wrote his personal feelings about plural marriage… everything on the subject comes from the people around him. But surely he realized that plural marriage would inflict terrible damage, that he ran the risk of wrecking his marriage and alienating his followers.”15 Helen Mar Kimball Whitney stated that: “Had it not been for the fear of [the Lord’s] displeasure, Joseph would have shrunk from the undertaking and would have continued silent, as he did for years.”16 Joseph also had other fears. He had been mobbed and tarred and feathered in Hiram, Ohio. The memory of that experience may be why he lamented to Levi Hancock, as cited above: ‘Brother Levi, if I should make known to my brethren what God has made known to me they would seek my life.’”17 So in the face of these anxieties, we ask what might have prompted him to move forward personally and marry polygamously and in teaching others to do likewise? Several writers left accounts that Joseph told of an angel with a sword who threatened him if he did not proceed. The two charts summarize the various early accounts. The first provides quotations that may be first-hand, meaning the individual cited may have heard about the angel and the sword directly from Joseph Smith.

Date Possible First-hand Quotation Reference Published Witnesses “The Lord instead of releasing [Joseph Smith] from that burden, he sent an holy angel with a drawn sword unto him, saying unto him, Joseph, unless you go to and immediately teach that principle (namely 1853 or Joseph Lee Robinson Joseph Lee polygamy or plural marriage) and put the same in practice, that he, possibly Reminiscences and Journal, Joseph, should be slain for thus saith the Lord, that the time has now earlier18 Robinson 25. (CHD MS 7042 1-3) come that I will raise up seed unto me as I spoke by my servant Jacob as is recorded in the Book of Mormon, therefore, I command my people.” Affidavit signed August 18, 1869; cited in Andrew “[Joseph Smith] said that the Lord had revealed [the doctrine of the Jenson, Historical Record, plurality of wives] unto him and commanded him to have women 6:222; see also Joseph sealed to him as wives, that he foresaw the trouble that would follow 1869 Fielding Smith, Blood Lorenzo Snow and sought to turn away from the commandment, that an angel from Atonement and the Origin of heaven appeared before him with a drawn sword, threatening him with Plural Marriage (Salt Lake destruction unless he went forward and obeyed the commandment.” City: Deseret News, 1905), 67. Affidavit quoted in Andrew “[Joseph Smith declared] that an angel appeared unto him with a Benjamin F. Jenson, Historical Record, 1870 drawn sword, threatening to slay him if he did not proceed to fulfill the 6:222. Johnson law that had been given to him. Helen Mar Whitney, Plural Marriage as Taught by the Prophet Joseph: A Reply to Helen Mar Kimball “This angel, he [Joseph ] states, stood over him with a drawn sword Joseph Smith, Editor of the 1882 Whitney prepared to inflict the penalty of death if he should be disobedient.” Lamoni Iowa “Herald,” Salt Lake City: Juvenile Instructor Office, 1882, 13.

"Two Prophets' Widows A “[Joseph Smith] received the revelation in 1837, but he was himself Visit to the Relicts of Joseph afraid to promulgate it until the angel came and stood beside him with Smith and Brigham Young," 1887 Eliza R. Snow flaming sword and bade him do the command of God. Not until then J. J. J., in St. Louis Globe- did Joseph enter into polygamy, or get any of his disciples to take Democrat (St. Louis, MO) plural wives.” Thursday, August 18, 1887; pg. 6; Issue 85; col E “The angel came to me three times between the years of 1834 and Address at Brigham Young 1905 1842 and said I was to obey that principle or he would slay me.” University April 14, 1905. Extracts from Mr. Lightner’s autobiography, Utah Genealogical and Historical Mary Elizabeth Magazine, vol. XVII (1926), 193 ff. Cited in See Brodie, “The angel came to him [Joseph Smith] three times, the last time with ? Rollins Lightner Fawn M. No Man Knows My a drawn sword and threatened his life.” History: The Life of Joseph Smith, the Mormon Prophet, 2nd rev. ed. New York, 1971, 467.

The second chart includes other renditions of the story with a few variations.

Date Published Source Quotation Reference 1848 Catherine Lewis Writes that plural marriage was restored by “an immediate revelation, Lewis, Catherine. Narrative and that by an Angel.” (No sword is mentioned.) of Some of the Proceedings of the Mormons, etc. Lynn, Mass.: The author, 1848, 11. Ferris, Benjamin G. Utah and the Mormons, The Benjamin G. Ferris “[Joseph Smith] was met by an angel with a drawn sword, and History, Government, 1854 [non-member threatened with instant destruction unless he immediately returned and Doctrines, Customs, and writer] fulfilled his mission.” Prospects of the Latter-day Saints. New York: Harper and Brothers, 1854, 113. Biography and Family “Joseph told [my brother] Lorenzo Snow that he had ‘hesitated and Record of Lorenzo Snow, Eliza R. Snow deferred from time to time, until an angel of God stood by him with a Salt Lake City: Deseret 1884 drawn sword and told him that, unless he moved forward and quoting Lorenzo news Company, 1884, 69- established plural marriage, his Priesthood would be taken from him Snow 70. and he should be destroyed!’” “When [Joseph Smith] felt to shrink from the responsibility, an angel from heaven stood before him with a drawn sword, saying if he did not Deseret News Weekly, July 1885 move forward and set the example for his brethren by introducing Angus Cannon 29, 1885, 6. plural marriage, his Priesthood would be taken from him, and he should be destroyed.” Emily Pfeiffer, Flying Leaves Emily Pfeiffer [Joseph Smith] accepted from an angel with a drawn sword, and under from East and West, 1885 threat of destruction on refusal, the command to practice and to diffuse [non-member London: Field and Tuer, the doctrine of polygamy. writer] 1885, 147. Comments made at a Memorial Services in honor of the Prophet Joseph Smith's “[Joseph] sent word to me by my brother, saying, ‘Tell Zina I put it off Zina Diantha Birthday, held in the and put it off till an angel with a drawn sword stood by me and told me 1894 Sixteenth Ward Meeting Huntington quoting if I did not establish that principle upon the earth, I would lose my House, her brother position and my life.’” Sunday Evening, December 23, 1894.Quoted in Brian Stuy, Collected Discourses, 5:32. “Hyrum said to me, ‘Now, Brother Benjamin, you know that Brother Joseph would not sanction this if it was not from the Lord. The Lord 1896 revealed this to Brother Joseph long ago, and he put it off until the My Life’s Review 95-96 Angel of the Lord came to him with a drawn sword and told him that he would be slain if he did not go forth and fulfill the law.’” Benjamin F. “Brother Hyrum [Smith]… took me in hand, apparently in fear I was Johnson quoting not fully converted, and this was the manner of his talk to me: ‘Now Hyrum Smith Benjamin, you must not be afraid of this new doctrine, for it is all right. You know Brother Hyrum don't get carried away by worldly things, and 1903 Zimmerman 43 he fought this principle until the Lord showed him it was true. I know that Joseph was commanded to take more wives, and he waited until an angel with a drawn sword stood before him and declared that if he longer delayed fulfilling that command he would slay him.’

Analyzing the Angel-Sword Accounts

Looking specifically at the witness and their stories, several important observations can be made. Benjamin F. Johnson and Eliza R. Snow are found on both charts, which creates questions as to whether they ever actually heard it the account from Joseph Smith’s mouth. The Joseph Lee Robinson narrative is difficult to date and imprecise as to his actual source.19 Lorenzo Snow quotes the Prophet directly and Mary Elizabeth Rollins Lightner provides details not available elsewhere. Accordingly, Lorenzo Snow, Mary Elizabeth Rollins Lightner, and perhaps Helen Mar Kimball Whitney, may be the only first-hand witnesses we have. Unfortunately, all three of their recollections came decades after the Prophet’s death (1869, 1882, and 1905 respectively). Overall, other problems with the accounts are noted. Everyone records that the Prophet would have been killed or destroyed if he did not go forward and practice plural marriage. Such a drastic threat seems contrary to God’s previous pattern in dealing with Joseph Smith’s weaknesses.20 The Lord’s prior reproofs of Joseph Smith in the revelations give no hint of such harsh measures, even when the 116 translated pages of the Book of Lehi were lost (see D&C 3:4- 6, 5:21, 10:1-2, 37 etc.). The Lord managed to get his attention every time in the absence of such bullying. One wonders if such suspicious components were added to a true story to emphasize the importance of the practice of polygamy.21 As noted, none of the narratives are contemporary with the Prophet. The Joseph Lee Robinson account may be dated as early as 1843 or 1846, but the currently available typescript suggests it was written or transcribed in 1853. The 1854 rendition, penned by a non-Mormon Benjamin Ferris, contains interesting details that are not otherwise supported by the historical record. Ferris traveled to Utah territory in the early 1850s and provided this account from which the quote was taken:

[Joseph Smith] told some of his most influential followers that if they knew what a hard and unpalatable revelation [regarding plural marriage] he had had, they would drive him from the city. The heavenly powers, however, were not to be trifled with, and a day was appointed when the important mandate was to be submitted to convocation of the authorities of the Church. The time arrived; but Joseph, in virtuous desperation, concluded rather to flee the city than be the medium of communicating a matter so repugnant to his mind. He mounted his horse and galloped from the town, but was met by an angel with a drawn sword, and threatened with instant destruction unless he immediately returned and fulfilled his mission. He returned, accordingly, in submissive despair, and made the important communication to the assembled notables. Such is substantially the account of the matter given by simple-minded believers at Salt Lake.22

Ferris claimed that he was recounting things “given by simple-minded believers in Salt Lake City” just prior to 1854. Importantly, his narrative is unique in that it describes the angelic threat coming because Joseph delayed sharing a revelation on plural marriage with Church authorities, rather than hesitating to personally enter polygamy. Two other popular anti-Mormon publications, J. H. Beadle’s Polygamy; or Mysteries and Crimes of Mormonism (published 1870) and James H. Kennedy’s Early Days of Mormonism: Palmyra, Kirkland and Nauvoo, (published 1888) include a variation of Ferris’ version.23 Whether they were just echoing the 1854 publication, or had performed their own interviews that corroborated that view, is not known. Regardless, it suggests that the Latter-day Saints were talking about an angel with a sword promoting plural marriage by 1854, a full decade after the martyrdom. In light of the obvious weaknesses, some authors have concluded that the story’s overall reliability should be questioned. Lawrence Foster wrote: “Accounts of the ‘angel with a drawn sword’ story are widespread, although manuscript evidence for such a story apparently does not exist from the period when Joseph Smith was alive. Whether or not Joseph Smith ever made this particular statement, his actions in attempting to introduce polygamous belief and practice among his closest followers in Nauvoo suggest that he was, indeed, operating under a sense of intense inner compulsion.”24 Notwithstanding, historian Don Bradley presents the following attractive scenario, which suggests that some Church members in 1843 had heard rumors about an angel advocating polygamy. Associate Church President Hyrum Smith did not accept the principle of plural marriage until May 26th of that year.25 In the weeks just prior, he and others plotted to entrap Nauvoo polygamists, not realizing that Joseph was one of them.26 Levi Richards recorded a portion of Hyrum’s May 14th discourse:

I attended meeting at the temple in the afternoon. Hyrum Smith addressed the people… He said there were many that had a great deal to say about the ancient order of things as Solomon and David having many wives and concubines, but it is an abomination in the sight of God. If an angel from heaven should come and preach such doctrine, some would be sure to see his cloven foot and cloud of darkness over head, though his garments might shine as white as snow. A man might have one wife but concubines he should have none.27

First Presidency Counselor William Law, who never did embrace plural marriage, made a similar statement during this period. Brigham Young recalled in 1866: “In one council where Joseph undertook to teach the brethren and sisters, William Law was there and William and Hyrum and a few others were against Joseph. William Law made this expression: ‘If an angel from heaven was to reveal to me that a man should have more than one wife, and if it were in my power I would kill him.’”28 Don Bradley theorizes that the direct condemnation in 1843 of an angel who might encourage plural marriage might be more than coincidental. Possibly Hyrum and William were responding to accounts they had heard, accounts that originated then with Joseph Smith, but would not be recorded until years later. Although no sword is mentioned, either reference could represent an 1843 validation of Joseph’s reported angel – sword narratives.29 Apostle Melvin J. Ballard was undoubtedly aware of some of the potential problems with these accounts. He wrote to Mormon fundamentalist polygamist Eslie Jenson in 1934 clarifying: “The statement… concerning the angel appearing with the drawn sword is not a matter that is in our own church history. While it may be all true, the church has not pronounced it authentic nor has it contradicted it.”30 Orson F. Whitney, who became an apostle in 1906, apparently believed it genuine. His 1888 biography of his grandfather, Heber C. Kimball, includes:

A grand and glorious principle had been revealed, and for years had slumbered in the breast of God's Prophet, awaiting the time when, with safety to himself and the Church, it might be confided to the sacred keeping of a chosen few. That time had now come. An angel with a flaming sword descended from the courts of glory and, confronting the Prophet, commanded him in the name of the Lord to establish the principle so long concealed from the knowledge of the Saints and of the world--that of plural marriage.31

In any case, it seems probable that an angel or several angels may have been involved with Joseph’s 1841 decision to enter into his second plural marriage. Angelic involvement would not be surprising. Church scholar Alex Baugh has documented seventy-six “visionary experiences” of the Prophet between 1820 and 1844, thirty-one of which included angelic visits.32 The importance of the principle, coupled with the obvious challenges it would present to Joseph, makes it an important event in his life and a likely opportunity for a visit from an other- worldly being. Perhaps the most important of these sword-and-angel recollections is the one related by Mary Elizabeth Rollins Lightner who reported the Prophet saying: “The angel came to me three times between the years of 1834 and 1842 and said I was to obey that principle or he would slay me.”33 If these dates were accurate, it seems likely that the first angelic visit prompted the Alger plural marriage, probably in 1835. 34 It also appears reasonable that sometime after the fiasco caused by the Alger union dissolution, the same angel returned and instructed Joseph to once again marry polygamously. Importantly, pursuing this chronology, it seems probable that during the angel’s second visit, he also directed the Prophet to use the sealing authority he had been given in the Kirtland Temple in April, 1836. Joseph’s poignant worries about all the troubles that a second plural marriage adventure might create caused him to dawdle, thus delaying his obedience to the angel’s admonition until 1840-41. While some writers have played down the importance of the angel-sword accounts, important evidence exists dating it back to Nauvoo and to Joseph Smith personally. In light of Joseph’s disastrous experience with his first plural marriage, it is no surprise that strong motivation would have been required to prompt the Prophet to once again venture forth in the land of marital innovation. However, whether the angel would have needed a sword and accompanying death threats to entice Joseph to comply is unclear. What is known is that he did go forward, being sealed to several dozen women prior to his untimely death. 1 See Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith. Salt Lake City: Signature Books, 1997, 25-40. 2 Van Wagoner, Richard S. Mormon Polygamy: A History. Salt Lake City: Signature Books, 1989, 12. 3 Whether Joseph Smith’s ordination as an “apostle” in 1829 gave him authority to eternally seal marriages is a matter of speculation. It is clear he was not given the “keys” to the sealing power until 1836. Moreover, section 132 indicates that those keys regulate the practice and are required. Regardless, it does not appear that Joseph eternally sealed any marriages until after 1836, after he had received the sealing keys from Elijah (D&C 110:13-15). 4 “Elijah,” Bible Dictionary, LDS Edition of the King James Version of the Bible (Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1979), 664. 5 Journal of Discourses, Vol.1, p.64, Orson Pratt, August 29, 1852 6 Gary James Bergera, “The Earliest Eternal Sealings of Civilly Married Couples Living and Dead,” Dialogue: A Journal of Mormon Thought 35, no. 3 (Fall 2002): 47. Joseph would not be sealed to his legal wife Emma until May 28, 1843. 7 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, BYU, 1997, 142. 8 Harry M. Beardsley claimed that Joseph Smith had “women of Kirtland and Nauvoo who might be considered as common-law wives” (Joseph Smith and His Mormon Empire, New York: Houghton Mifflin Co., 1931, 388). But he provides no evidence to support the assertion. 9 Hansen, Klaus J. Quest for Empire: The Political Kingdom of God and the Council of Fifty in Mormon History. East Lansing: Michigan State University Press, 1967, 53. 10 See Andrew Jenson (Historical Record, [May 1887] 6:233-34), D. Michael Quinn (The Mormon Hierarchy: Origins of Power [Salt Lake City: Signature Books, 1994], 587-88), and Todd Compton (In Sacred Loneliness: The Plural Wives of Joseph Smith. Salt Lake City: Signature Books, 1997, 4-8). 11 William Swartzell, Mormonism Exposed, Being a Journal of a Residence in Missouri from the 28th of May to the 20th of August, 1838, Pittsburgh, 1840, 23 (photomechanical Reprint ). 12 Frank Pitman, Private Lies: Infidelity and the Betrayal of Intimacy, New York: W.W. Nortaon, 1989, 251. 13 See also Harry M. Beardsley, Joseph Smith and His Mormon Empire. New York:Houghton Mifflin Co., 1931, 229. 14 D. Michael Quinn, The Mormon Hierarchy: Origins of Power. Salt Lake City: Signature Books, 1994, 587. 15 Joseph Smith: Rough Stone Rolling, New York: Alfred A. Knopt, 2005, 437-38. 16 Helen Mar Kimball Whitney, Why We Practice Plural Marriage, Salt Lake City: Juvenile Instructor Office, 1884, 53. 17 Mosiah, “Letter to the Editor,” Deseret News Daily, XVII, No. 77 (Februray 21, 1884), 4; cited in Parkin, Max H. "Conflict at Kirtland: A Study of the Nature and Causes of External and Internal Conflict of the Mormons in Ohio between 1830 and 1838." M.A. thesis, Brigham Young University, 1966. 164. 18 Robinson places this quotation in 1841 of his autobiography. Lawrence Foster dates this account to 1846. It appears the actual entry was written 1853 when the autobiographical recollections end and daily journal entries begin.. It could be that in 1853 Robinson was copying from a previously recorded 1841 or 1846 entry in his journal, a journal that is not currently available. Dating this earlier than 1853 seems unwise. See Foster, Lawrence. Religion and Sexuality: Three American Communal Experiments of the Nineteenth Century. New York: Oxford University Press, 1981, 305en74. 19 Lawrence Foster wrote: “The earliest manuscript evidence of this story known to me [in 1981] dates from 1846 in Joseph Lee Robinsons, Autobiography and Journal.” (Foster, Lawrence. Religion and Sexuality: Three American Communal Experiments of the Nineteenth Century. New York: Oxford University Press, 1981, 305.) It appears the entry is dated in 1846, but whether it was actually written in that year is unclear. It may have been penned several years later. 20 In contrast, in1884 Horace Cummings recalls a word-for-word quote from the Prophet saying: “The same God that has thus far dictated me and directed me and strengthened me in this work, gave me this revelation and commandment on celestial and plural marriage, and the same God commanded me to obey it. He said to me that unless I accepted it and introduced it, and practiced it, I, together with my people would be damned and cut off from this time henceforth. And they say if I do so, they will kill me! Oh what shall I do? If I do not practice it, I shall be damned with my people. If I do teach it, and practice it, and urge it, they say they will kill me, and I know they will. But… we have got to observe it. It is an eternal principle and was given by way of commandment and not by way of instruction.” (Horace Cummings, “Conspiracy of Nauvoo,” The Contributor, vol. 5 (April 1884) no. 7, 259.) 21 We know from numerous studies that elaborations occur, whether consciously or unconsciously, perpetrated by the storytellers. The substance of the story may be based in solid truth, but is embellished for effect. “It gets better with the telling.” One twentieth century account of the event states: “The principle was then revealed by the Lord to Joseph. He was commanded to obey it. He did not immediately comply. Then, according to Apostle George A. Smith, an angel with a flaming sword appeared to the Prophet Joseph and warned him that unless he obeyed it, he would be destroyed.” (Don Cecil Corbett, Mary Fielding Smith: Daughter of Britain, SLC: Deseret Book, 1966, 154.) In fact, the George A. Smith letter quotes Lorenzo Snow (as found in the chart in the text) and nothing is said regarding a flaming sword. 22 Ferris, Benjamin G. Utah and the Mormons, The History, Government, Doctrines, Customs, and Prospects of the Latter-day Saints. New York: Harper and Brothers, 1854, 113. This story is repeated in Tucker, Pomeroy. The Origin, Rise, and Progress of Mormonism. New York: D. Appleton and Co., 1867, 184. 23 Beadle, J. H. Polygamy; or Mysteries and Crimes of Mormonism. Philadelphia: n.p., 1870, 337-38, and James H. Kennedy, Early Days of Mormonism: Palmyra, Kirkland and Nauvoo, New York: Charles Scribner’s Sons, 1888, 272. 24 Lawrence Foster, “A Little-Known Defense of Polygamy From the Mormon Press in 1842,” Dialogue, Vol. 9, No. 4, p.22, 32 en4. Carmon Hardy echoed: “One need not be a psychoanalyst to recognize the symbolism in Joseph's claim that an angel appeared to him, sword drawn, commanding activity.” (Hardy, B. Carmon. Solemn Covenant: The Mormon Polygamous Passage. Urbana: University of Illinois, 1992, 9. 25 Smith, George D., ed. An Intimate Chronicle: The Journals of William Clayton. Significant Mormon Diaries Series No. 5. Salt Lake City: Signature Books in association with Smith Research Associates, 1995, 106. 26 Smith, George D., ed. An Intimate Chronicle: The Journals of William Clayton. Significant Mormon Diaries Series No. 5. Salt Lake City: Signature Books in association with Smith Research Associates, 1995, 105; see also Ehat, Andrew F. "Joseph Smith's Introduction of Temple Ordinances and the Mormon Succession Question." M.A. thesis, Brigham Young University, 1982, 46-47. 27 Levi Richards Journal, May 14th, 1843, CHD; italics added. Copy of typescript in my possession. 28 Elden J. Watson, Brigham Young Addresses: A chronological compilation of known addresses of the prophet Brigham Young, 5:53, October 8, 1866, SLC Bowery. 29 Joseph Smith received a vision on January 21, 1836, part of which included: “I saw Elder Brigham Young standing in a strange land, in the far south and west, in a desert place, upon a rock in the midst of about a dozen men of color, who appeared hostile. He was preaching to them in their own tongue, and the angel of God standing above his head, with a drawn sword in his hand, protecting him, but he did not see it.” (History of the Church, Vol. 2, p.381; italics mine.) 30 Quoted in Joseph W. Musser, Marriage: Ballard/Jenson Correspondence. N.p., 1935, 15. 31 Whitney, Orson F. Life of Heber C. Kimball, An Apostle; The Father and Founder of the British Mission. Salt Lake City: Bookcraft, 1979, 321; original published in 1888. 32 Alexander L. Baugh, “Parting the Veil: Joseph Smith’s Seventy-six Documented Visionary Experiences,” in John W. Welch ed., Opening the Heavens: Accounts of Divine Manifestations 1820-1844, Provo and Salt Lake City Utah: BYU Press and Deseret Book, 2005, numbers 1, 2, 6, 7, 9, 10, 15, 16, 17, 18, 19, 21, 23, 24, 25, 26, 27, 28, 29, 30, 33, 36, 37, 39, 41, 43, 52, 53, 54, 59, 67; pages 307-17 [266-326.] Ironically, Dr. Baugh does not include the angel-sword accounts as one of the seventy-six “visionary experiences.” Hence, if true, it could constitute the seventy seventh. 33 Address at Brigham Young University April 14, 1905. Typescript copy in my possession. 34 Mary Elizabeth Rollins Lightner stated the first visit was in 1834, which supports an 1835 marriage date for Joseph and Fanny Alger. Her recollections also affirm that the last visit was in 1842, but we know Joseph was already sealed to several women by that year. Mary Elizabeth accuracy’s is challenged when she stated: “I am the first being that the revelation was given to him for, and I was one thousand miles away in Missouri for we went up to Jackson County in 1841” (spelling and punctuation standardized). The date should be 1831 as no Church members lived in Jackson County in 1841. (Mary Elizabth Rollins Lightner, “Remarks,” April 14, 1905. Special Collections, Harold B. Lee Library, BYU, Provo, Utah. Quoted in Bachman, Danel. "A Study of the Mormon Practice of Plural Marriage Before the Death of Joseph Smith." M.A. thesis, Purdue University, 1975, 57-58 fn27.)