Criticism of Mormonism/Books/Nauvoo Polygamy/Chapter 2a

Chapter 2 (pp. 52-107)

A FAIR Analysis of: Criticism of Mormonism/Books A work by author: George D. Smith

Chapter 3 (pp. 159-237)

Claims made in "Chapter 2" (pp. 108-158)

Page	Claim	Response	Author's sources
108	It is claimed that "Sarah Pratt told…Wyl…'There was an old Woman called Durfee…to keep her quiet, he admitted her to the secret blessings of celestial bliss—she boasted here in Salt Lake of having been one of Joseph Smith's wives."	The author here follows Compton in misreading the Wyl data. Richard Anderson and Scott Faulring argue that In Sacred Loneliness misleads the reader by claiming that “Sarah Pratt mentions that she heard a Mrs. Durfee in Salt Lake City profess to have been one of Smith’s wives.” But this changes the actual report of Sarah’s comments on Mrs. Durfee: “I don’t think she was ever sealed to him, though it may have been the case after Joseph’s death. . . . At all events, she boasted here in Salt Lake of having been one of Joseph’s wives.”[1] If anything these data argue that Durfee was aware of and involved in promoting and teaching plural marriage but was not necessarily sealed to Joseph in life. Criticism of Mormonism/Books/Use of sources  [needs work] Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Wyl, Mormon Portraits, 54.
110-111	Author's quote: "When Napoleon invaded Egypt in 1798 and exposed the world to then-indecipherable ancient writings, Europe and the United States became fascinated with Egyptian artifacts. Egyptian hieroglyphics, like the origin of Native American tribes, were mysteries of the times, sometimes regarded as clues to Indian Origins."  Author's quote: "Joseph Smith had grown up…during the time when public interest in the enigmatic Egyptians was burgeoning. The Manchester, New York, rental library, within five miles of the Smith family farm, had acquired a volume on Napoleon."	A string of speculations on the part of the author. Criticism of Mormonism/Books/Napoleon's Egyptian discoveries  The author or publisher responds: George was not saying that Joseph plagiarized Napoleon or that Jospeh wanted to imitate the emperor's lifestyle; rather, the two leaders, both of whom happen to have written amorous letters, shared a profound fascination with Egypt. Napoleon pried the lid off of Egypt's concealed past and brought the ancient hieroglyphics into the spotlight for rediscovery, while Joseph, who was born a few years later, picked up the theme of Egyptian writing and characterized his sacred sources as hieroglyphic, a writing that had not yet been deciphered by scholars. off-site	Egyptian influence? (edit) Environmental explanations (edit)
111	The author then continues: "This is not to suggest that Smith necessarily visited the library…."	So why mention it if not to give that impression? If he did not, then it is irrelevant to Joseph Smith's thought or career.	Joseph Smith and the Manchester (New York) Library," BYU Studies 22 (Summer 1982): 333-56.
111	The author then speculates: "…but from the age of ten…to about age twenty-two (December 1827) when he began dictating the Book of Mormon, published accounts of Napoleon and his foray into Egypt would have been available in books, periodicals, and possibly tracts."	The author offers us only speculation, with no evidence that Joseph paid any attention to such matters. This is the fallacy of probability. Criticism of Mormonism/Books/Napoleon's Egyptian discoveries	No source provided. Fallacy of probability (edit)
110 – 111 n. 150	Regarding the Chandler papyri, the author claims that Joseph "translated some of the hieroglyphics by means of his white seer stone to produce 'an alphabet…[and] grammar of the Egyptian language' through July 1835."	The author here acts as if a highly debated matter is settled. It is not at all clear that Joseph's seer stone was used "to produce" the alphabet and grammar. Rather, the alphabet and grammar may have been an attempt by some (possibly including Joseph) to 'reverse-engineer' a translation of Egyptian from the divine translation given of the Book of Abraham. Kirtland_Egyptian_Papers	History of the Church 2:235-36, 238.
112	The author claims that "a scholar" in 1823 "rightly concluded that these American [Indian] symbols 'appear to have had little or nothing in common with those of the Egyptians.'"	This is of no relevance to Joseph Smith unless we are to assume that Joseph taught that American writing could be used to illuminate ancient Egyptian. The Book of Mormon explicitly rejects any such idea, saying that "we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech…. none other people knoweth our language; and because that none other people knoweth our language, therefore he hath prepared means for the interpretation thereof" (Mormon 9꞉31,34). The author should also consider consulting scholarship more recent than 1823 if he wishes to know whether there are any links between Old World and New World languages. Hebrew_and_Native_American_languages	Thomas Young, An Account of Some Recent Discoveries in Hieroglyphic Literature and Egyptian Antiquities (London: John Murray, 1823).
112	Author's quote: "As we consider Joseph Smith's new religious texts in early 1842, we should review what was known of the language of ancient Egyptian, not only in 1823 when Smith began to anticipate the Book of Mormon's 'reformed Egyptian records,' but later in the 1830s and 1840s when he prepared his second Egyptian scripture, the Book of Abraham."	The author is again presuming that studies of ancient Egyptian would have had any relevance for the Book of Mormon records—yet the Book of Mormon explicitly says they would not. Criticism of Mormonism/Books/Assumptions and presumptions	No source provided.
112	The author assumes that Joseph Smith made an association of Native American pictographs with 'reformed Egyptian.'	What evidence is there of this?	No source provided.
112	The author speculates that "Smith's association of these unrelated cultures [Egypt and the New World] simply reflected the prevailing misperceptions of the pre- to mid-nineteenth century."	Joseph's scriptural texts associated only a small group from the Old World with the New. His 1842 scriptures had nothing at all to do with the New World. That Joseph's own personal opinions may have reflected his time is irrelevant, unless we presume at the outset (as the author does) that the Book of Mormon was a fabrication by Joseph. If it was not, then his personal views are irrelevant. Criticism of Mormonism/Books/Assumptions and presumptions	No source provided. Environmental explanations (edit)
113	Author's quote: "The first ancient scripture Smith presented since the Book of Mormon was the Book of Abraham."	The author's claim is false Joseph had also produced a Book of Moses and a Book of Enoch (begun June 1830) as part of his revision of the King James Bible. These materials, however, did not rely on a modification of any extant Bible text. See: here, here, and here.	No source provided.  History unclear or in error
113 n. 157	The Joseph Smith Translation of the Bible is claimed to have "altered over 3,400 verses but left the deities singular and in a Trinitarian format."	Since the original Bible has no Nicene Trinitarian format, it would be difficult to Joseph to leave it there. If The author does not mean a Nicene Trinity, then it would be strange for Joseph to alter it, since the Book of Mormon and Book of Abraham all teach a non-Nicene trinitarianism. Godhead and the Trinity The Book of Moses (Moses 1꞉3,6,13,24,32-33, Moses 2꞉1, Moses 4꞉2-3,28) also described the distinction between Father and Son in non-Nicene terms, as did the Enoch material (Moses 5꞉57, Moses 6꞉51-52,57,59,66, Moses 7꞉27,39), long pre-dating the Book of Abraham (Summer-Winter 1830). Joseph was also teaching a non-Nicene Trinitarianism long before 1842: 1830 statement about seeing "God" Only one Personage appears in the 1832 account Lack of contemporary Father and Son vision until 1838? The author wants to display an evolution in Joseph's views, but he has not done the necessary legwork. He merely presumes, rather than demonstrates. Criticism of Mormonism/Books/Assumptions and presumptions	Quinn, Mormon Hierarchy: Origins, 620.
114	The author presumes that Joseph "coalesced astronomy, biblical mystery, ancient Egyptian writing, and Masonic ritual into portentous ceremony for his followers."	The author presumes that all these were sources for the temple endowment, and that Joseph combined them. Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Napoleon's Egyptian discoveries	No source provided. Temple (edit) Environmental explanations (edit) Egyptian influence? (edit)
114	The author claims that "[t]he spring of 1842 was also the time when John C. Bennett began to separate himself from Smith…."	Bennett did not separate himself, Joseph forced Bennett out because of his crimes. John C. Bennett	No source provided.  History unclear or in error John C. Bennett (edit)
116	Marinda Johnson "met Joseph while he was retranslating the Bible with Sidney Rigdon in her parents' home in 1831."	The author again does not tell us that Marinda testified against the version of Joseph's mobbing which he pushes on p. 44. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided. Womanizing & romance (edit)
117-118	Orson Hyde "was reportedly 'furious'" with Joseph's plural marriage doctrine.	Cites Ann Eliza Young, but fails to tell the reader there are three other versions, each of which is different and hostile. Ann Eliza’s report of anger is also suspect. Later in the same work cited by the author, she describes Hyde “in a furious passion” because “he thought it no harm for him to win the affection of another man’s wife, . . . but he did not propose having his rights interfered with even by the holy Prophet whose teachings he so implicitly followed." Yet Orson did not begin practicing plural marriage until after he knew of Marinda’s sealing to Joseph. Despite the hostile reports of Orson Hyde’s anger, there are no contemporary accounts of problems between Orson and Joseph, who repeatedly dined with the Hydes following Orson’s return from Palestine. While it is possible that his initial reaction was heated, this perspective derives entirely from authors writing scandalous exposés of the Mormons long after the fact. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Ann Eliza Young, Wife Number Nineteen, 324–26.
119	The author assumes censorship when he note that "after John C. Bennett's disagreement with Smith, the record of his celestial marriages was apparently expunged."	The author is arguing from negative evidence—he claims that the absence of any record of Bennett's "marriages" is proof that the Church or Joseph suppressed them! He is presuming that Bennett's "marriages" were at one time sanctioned by Joseph. All the evidence indicates that Joseph was upset whenever Bennett's behavior came to his attention. John C. Bennett Censorship_and_revision_of_LDS_history Criticism of Mormonism/Books/Censorship	No source provided. John C. Bennett (edit) Censorship of Church History (edit)
119	Author's quote: "Smith told Bennett he could not withdraw from the church because he had been 'disfellowshipped' two weeks before on May 11. This apparent backdating was an attempt to discredit Bennett."	The author has mentioned this before. He has now adopted Bennett's version completely, with no hint that there is more to the story. (Already addressed above, see pp. 65, 70, 72-73.) John C. Bennett	No source provided.  History unclear or in error John C. Bennett (edit)
122	The author reports that in John C. Bennett's first letter that "he reported that Smith 'attempted to seduce Miss Nany [check spelling] Rigdon,'…."	John C. Bennett	Bennett to Sangamo Journal, June 27, 1842. John C. Bennett (edit)
123-125	The author recounts John C. Bennett's version of the Sarah Pratt episode.	John C. Bennett	John C. Bennett (edit)
129-134	The story of Emma Smith pushing Eliza Snow down the stairs is mentioned.	Emma, Eliza, and the stairs Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Emma, Eliza & stairs (edit)
131-132	The author notes that "…historian Fawn M. Brodie thought the documentation was strong enough to include it in her biography of Smith."	Fawn Brodie's evidentiary standard was often depressingly low. She was certain that Oliver Buell was Joseph's son (based on photographic evidence) but DNA evidence has resoundingly refuted her. Emma, Eliza, and the stairs Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 470–71. ( Index of claims ) Emma, Eliza & stairs (edit) Presendia Buell (edit)
131 n. 195	The author cites BYU Studies on Emma and Eliza, but does not disclose that those authors find that the story is not plausible.	Emma, Eliza, and the stairs Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Maureen Ursenbach Beecher et al., “Emma and Eliza and the Stairs,” BYU Studies 22/1 (Fall 1982): 86–96. Emma, Eliza & stairs (edit)
132	The author cites Newel and Avery, Mormon Enigma without acknowledging or engaging their arguments against the story of Emma and Eliza.	Emma, Eliza, and the stairs Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Newell and Avery, Mormon Enigma, 134. Emma, Eliza & stairs (edit)
133	The author assumes rumors are evidence: "Most convincing of all is to think that these stories [about Emma] were circulating widely and Eliza never bothered to clarify or refute them."	Uncorrected rumor or gossip is more convincing than the absence of diary or behavioral evidence for a pregnancy as outlined by Newel and Avery (see previous)? Emma, Eliza, and the stairs Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided. Emma, Eliza & stairs (edit)
137	Censorship is again implied, when the author notes that the History of the Church "reports the day's activities…without a hint of a wedding" to Sarah Ann Whitney.	Censorship_and_revision_of_LDS_history Criticism of Mormonism/Books/Censorship	No source provided. Censorship of Church History (edit)
138	The author talks about Joseph's letter to the Whitneys again: "Three weeks after the wedding, Joseph took steps to spend some time with his newest bride."	Again, The author fails to acknowledge that Joseph wanted Sarah Ann and her parents to visit him. Joseph Smith and polygamy/"Love letters" Use of sources—Letter to Whitneys Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Romance Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided. Whitney "love letter" (edit)
139	The book claims that in an "extraordinary move, the Nauvoo City Council issued an ordinance limiting the power of state courts and claiming the right to review and dismiss future writs."	Nauvoo city charter	Roberts, Comprehensive History 2:468-69. Nauvoo city charter (edit)
142	The author really wants readers to understand Joseph's letter to the Whitneys: "It was the ninth night of Joseph's concealment, and Emma had visited him three times, written him several letters, and penned at least one letter on his behalf…For his part, Joseph's private note about his love for Emma was so endearing it found its way into the official church history. In it, he vowed to be hers 'forevermore.' Yet within this context of reassurance and intimacy, a few hours later the same day, even while Joseph was still in grave danger and when secrecy was of the utmost urgency, he made complicated arrangements for a visit from his fifteenth plural wife, Sarah Ann Whitney."	Joseph’s behavior is painted as callous toward Emma and also as evidence of an almost insatiable sexual hunger. Yet again, the author does not acknowledge that Joseph wants all the Whitneys there. Joseph Smith and polygamy/"Love letters" Use of sources—Letter to Whitneys Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Romance Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Whitney "love letter" (edit)
142-143	Referring to the Whitney letter, the author notes: "Smith urged his seventeen-year-old bride to 'come to night' and 'comfort' him—but only if Emma had not returned….Joseph judiciously addressed the letter to 'Brother, and Sister, Whitney, and &c."	Despite mentioning (finally!) that the letter is addressed to all three Whitneys, the author continues to insist that Sarah Ann is the one who is to "come" and "comfort" him. He here (p. 143) reproduces the letter's full text (having used it at least four times to push his reading of Joseph needing Sarah to "comfort" him), but does not address the reason why Joseph sought a visit with his plural wife and her parents: to “tell you all my plans . . . [and] to git the fulness of my blessings sealed upon our heads, &c.” Joseph Smith and polygamy/"Love letters" Use of sources—Letter to Whitneys Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Romance Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review) Small wonder that Joseph didn’t want a hostile Emma present while trying to administer what he and the Whitneys regarded as sacred ordinances. And, it is unsurprising that he considered a single private room sufficient for the purposes for which he summoned his plural wife and her parents. Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages. Age of wives Criticism of Mormonism/Books/Presentism	Whitney "love letter" (edit) Ages of wives (edit)
147	Referring yet again to the Whitney letter, the author notes: "Invites Whitneys to visit, Sarah Ann to 'comfort me' if Emma not there. Invitation accepted."	Having just reproduced the entire letter, the author again insists that Sarah Ann is the one to "comfort" Joseph, even though the letter says nothing of the sort. The author does not indicate how he knows the invitation was accepted. We do know that the Whitneys were sealed in eternal marriage three days later. But, the author does not tell us that either. Joseph Smith and polygamy/"Love letters" Use of sources—Letter to Whitneys Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Romance Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided. Whitney "love letter" (edit)
147–154	The book recounts the Nancy Rigdon episode	John C. Bennett	John C. Bennett (edit)
149	The author assumes that Sidney Rigdon "was in many ways a mentor to Joseph."	What evidence is there of this? Joseph was always in charge and always the senior partner, though he was happy to make use of Rigdon's skills as an orator. Joseph had published the Book of Mormon and had the Church well established before Rigdon appeared. He did not need Sidney to "mentor" him at all.	No source provided.
149	The author speculates that Sidney Rigdon "was not someone Joseph felt comfortable approaching to ask for his daughter's hand in polygamy. So Joseph appealed to the young woman directly."	Criticism of Mormonism/Books/Mind reading John C. Bennett	No source provided. John C. Bennett (edit)
149	Author's quote: "For some reason, Marinda [Johnson Hyde] stayed [in the same house as] Apostle Willard Richards, whose wife, Jennetta, was in Massachusetts….Although the two may have lived in separate parts of the building…their living arrangements seemed to be an open scandal."	This hardly has the appearance of an "open scandal." From History of the Church: Thursday, 2.—I received the following revelation to Nancy Marinda Hyde— Revelation. Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have called upon me to know my will concerning my handmaid Nancy Marinda Hyde—behold it is my will that she should have a better place prepared for her, than that in which she now lives, in order that her life may be spared unto her; therefore go and say unto my servant, Ebenezer Robinson, and to my handmaid his wife—Let them open their doors and take her and her children into their house and take care of them faithfully and kindly until my servant Orson Hyde returns from his mission, or until some other provision can be made for her welfare and safety. Let them do these things and spare not, and I the Lord will bless them and heal them if they do it not grudgingly, saith the Lord God; and she shall be a blessing unto them; and let my handmaid Nancy Marinda Hyde hearken to the counsel of my servant Joseph in all things whatsoever he shall teach unto her, and it shall be a blessing upon her and upon her children after her, unto her justification, saith the Lord.	History of the Church 4:467  Citation error Bennett, History of the Saints, 241; [Error! The correct page is 243 for the claim of scandal.] Ebenezer Robinson, The Return (Oct 1890): 347 [Actually most is on p. 346]. (Did the author just copy these from Van Wagoner, Sidney Rigdon, who uses the same page numbers, rather than check the originals?)
154	The author claims that both Nancy Rigdon and Martha Brotherton were "isolated in a locked room during the persuasive effort."	Joseph Smith and polygamy/Women locked in a room John C. Bennett	No source provided.
155	The author refers to Joseph's visit by the Whitneys as a "liaison" with Sarah Ann.	The author persists with Sarah Ann Whitney and "liaison" fiction. Joseph Smith and polygamy/"Love letters" Use of sources—Letter to Whitneys Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Romance Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided. Whitney "love letter" (edit)

Endnotes

1. [note]  Richard Lloyd Anderson and Scott H. Faulring, "The Prophet Joseph Smith and His Plural Wives (Review of In Sacred Loneliness: The Plural Wives of Joseph Smith)," FARMS Review of Books 10/2 (1998): 67–104. off-site

Further reading

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