Zina Diantha Huntington Young: Exploring a Confusing Legacy

Zina Huntington 1840After book group this Tuesday, one of my friends mentioned she’d been reading about the various presidents of Relief Society. Knowing of my interest in early Mormon polygamy, my friend said she wanted to talk with me sometime about Zina Diantha Huntington [Jacobs Smith Young], who served as General Relief Society President after the death of Eliza R. Snow.

Zina was one of the first women to covenant with Joseph Smith, one of the few who was told Joseph had only acted because an angel threatened him with a sword. According to other accounts, the angel had appeared to Joseph repeatedly since 1834, but it would only be in 1841 that the angel implied lethal force might occur if obedience to the commandment was not forthcoming.

Following the 1844 death of Joseph Smith, Zina would undergo a uniquely unusual marital shift, leaving the ostensibly faithful/believing father of her children to become the conjugal wife of Brigham Young.

Here is my explanation for why a married and pregnant Zina entered into a covenant marriage with Joseph Smith, and why after Joseph’s death she abandoned her believing husband to become one of the many conjugal wives of Brigham Young.

Blessing and Marriage

In September 1840, Joseph Smith’s father died.

In the final moments before Joseph Smith, Sr., died, he pronounced patriarchal blessings on his loved ones. I mark this as the moment when Joseph Smith, Jr., finally understood that he would not be permitted to leave restoration of Old Testament marriage and eternal sealings to someone else. 1 Father Smith blessed Joseph that he would live to fulfill all that was ordained. And in response, as recorded by Mother Smith, Joseph would cry out, “Will I? Will I?”

Sometime in the fall of 1840, Joseph confided in Zina’s brother, Dimick, telling him of eternal marriage. However original documents from the life of Zina and Dimick fail to indicate whether Joseph talked with Zina herself about becoming a plural wife at this time.

Joseph and Dimick appear to have kept their peace as Zina agreed to marry Henry Jacobs. 2 The newly-elected Mayor of Nauvoo, Dr. John C. Bennett, would perform the ceremony wedding Zina to Henry Jacobs on March 7, 1841, when Joseph Smith failed to appear to perform the ceremony as scheduled. Approximately a month later, Zina conceived her first child. 3 Zina’s grand-daughter, Oa Cannon, wrote that Joseph failed to appear for the ceremony because “it had been made known to him that [Zina] was to be his Celestial Wife and he could not give to another one who had been given to him.” 4

The Doctor

Around the time Dr. Bennett performed the ceremony marrying Zina to Henry Jacobs, he was courting his own “young woman.” Unknown to Bennett’s associates in Nauvoo, Bennett was still married, though he was separated from his wife Mary and had clearly attempted to secure a divorce.

It may have been Bennett’s attempt to secure a divorce that prompted someone to write to Joseph Smith, accusing Dr. Bennett of being a fraud. At any rate, it appears Joseph assigned George Miller, newly ordained as a Bishop, to discover the facts behind the accusation.

By the beginning of March, the rumor that Dr. Bennett had a secret past had been confirmed by Bishop George Miller. 5 Bishop Miller’s letter almost certainly reached Joseph Smith by the end of March. A year later, Joseph would describe how he urgently persuaded Dr. Bennett to end his courtship. 6

Once the courtship was ended, Dr. Bennett could have remained an honorable bachelor. However in subsequent months he proceeded to initiate a sexual relationship with Sarah Pratt, wife of absent apostle Orson Pratt and laundress and seamstress for Dr. Bennett. By July Bennett had also begun to have sex with Catherine Laur Fuller, widow of one of the men killed at Haun’s Mill by a Missouri mob. 7

By July 5th the affair with Sarah Pratt had been discovered, apparently by Bennett’s colleague in the Nauvoo Legion, non-Mormon Jacob Backenstos, who also happened to be Sheriff of Hancock County.

At this time Joseph hauled Bennett in and loudly chastised him, a conversation that was reported in 1842 by Joseph’s nephew, Lorenzo Wasson. Because matters relating to official Church discipline are held private, armchair historians of the day presumed that Joseph’s chastisement was related to a June letter written by Hyrum Smith and William Law, who had stumbled across the story of Bennett’s past.

Sometime during the summer of 1841, Bennett began teaching others that there was a secret doctrine that permitted men and women to freely engage in sexual activity, as long as it remained secret. From Catherine Laur Fuller’s testimony it is clear that other men were pressing her to have sex with them by mid-Jul 1841. One of those who had sex with her was this same Jacob Backenstos, leading to the possibility that Bennett was attempting to persuade his colleagues that he was not a fallen man, but instead an initiate into secret mysteries.

From diaries and contemporary testimonies delivered to the Navuoo High Council, it appears that the idea that sexual promiscuity was acceptable spread like wildfire throughout the Mormon city. Bennett and his acolytes called this extramarital misbehavior “spiritual wifery,” a term that original documents use specifically to indicate illicit and promiscuous behavior. 8 By the summer of 1841, Bennett had convinced family members of Judge Elias Higbee of this “new” doctrine, and by their example the teenaged son of newly ordained apostle, Lyman Wight, became “fully indoctrinated” into this new form of “marriage.” Others who appear to have been persuaded of spiritual wifery by the winter of 1841/1842 include William Smith (Joseph’s brother), Robert Thompson (Joseph’s clerk), Chauncy Higbee, Joseph Kelly, John Snider, Vinson Knight, “B. Y” (presumably Brigham Young), 9 Gustavus Hills, and many others named in the High Council testimonies.

I contend that other histories are consistent with the possibility individuals had been approached about spiritual wifery, with varying levels of acceptance and rejection.

Yet it appears during this summer and fall of corruption that no one asked Joseph whether or not he agreed with the doctrine that promiscuous liaisons were permitted between multiple men and multiple women (Mormons and non-Mormons), with pregnancy prevented by means of some sort of medicine. 10

The Angel and the Sword

Joseph’s doctrines regarding marriage featured eternal union, with strict fidelity between married partners and celibacy for both men and women who were not married. Unfortunately, the doctrine of eternal union is inconsistent with pure monogamy. 11

Zina would report in later life that it was her brother, Dimick, who came to her with the proposal that she become a plural wife to Joseph Smith. When questioned, she re-iterated that Joseph had told Dimick that an angel had appeared with a drawn sword, commanding Joseph to marry Zina. Joseph never spoke with her directly about the matter until after she had already told Dimick she was willing.

Zina was pregnant at the time with her son, Zebulon. DNA analysis has confirmed that Zebulon was the biological son of Henry Jacobs. After Zina covenanted with Joseph on October 27, 1841, she does not conceive until after Joseph’s death. It is impossible to prove Zina refrained from sexual intercourse during this period of time, while married to Henry and in a covenant union with Joseph, yet it is similarly impossible to prove that she engaged in sexuality. 12

Less than a year after Zina covenanted with Joseph, Dr. Bennett had been exposed as the ring leader of those teaching illicit intercourse was correct. Zina, her sister, and her brothers would remain intensely loyal to Joseph through the last years of his life. After Joseph’s death, Zina’s brothers would serve as Joseph’s pall bearers when Joseph was secretly interred in the basement of the Nauvoo House construction site and again in February 1845 when Emma asked four highly trusted men to move Joseph’s remains to her garden.

Zina Marries Brigham Young for Time

After Joseph’s death, the primary focus of his followers was completion of the temple, the edifice in which they believed they could enter into covenant with one another to form eternal relationships.

Brigham Young and Heber C. Kimball made another key decision. None of the otherwise single women with whom Joseph entered into covenant appear to have conceived children prior to Joseph’s death. 13 Emma Smith makes several statements after 1842 indicating that she didn’t feel “plural wives” should conceive children. Yet the revelation Joseph had written down discussing eternal marriage (including the possibility of plural marriage) makes it clear that a purpose of marriage is to bear children. Specifically, Joseph had been promised “I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds.” 14 It appears that Brigham and Heber determined that they would raise up children to Joseph’s name, with ten otherwise-unmarried women with whom Joseph had covenanted. 15

Zina was not one of those who were ‘collected’ by Brigham and Heber in the year after Joseph’s death. But this action on the part of Brigham and Heber (and Amasa) to care for Joseph’s unprotected widows informed policy as the temple neared completion. For the three months during which the Nauvoo temple was in operation, widows could not simply be “sealed” to their dead spouses. As the unprotected widows of Joseph Smith were provided living husbands, all widows who sought to be joined to their dead husbands for eternity were subsequently married for time to the man who stood proxy for the dead husband.

The vast majority of women who sought to be sealed to Joseph Smith in the temple were taken under the protection of senior leaders of the Mormon Church, even when the woman already had a husband, and even when her existing husband was a faithful member of the Church. 16 This may explain why Emma Hale did not choose to have her sealing to Joseph re-solemnized in the Nauvoo temple. She clearly disagreed with how Brigham and Heber had married Joseph’s unprotected widows and proceeded to father children with most of them. 17

Thus on February, 1846, Zina technically becomes married “for time” to Brigham Young. Again she is pregnant at the time with a child engendered by Henry Bailey Jacobs. Following her marriage “for time” to Brigham, Zina does not conceive again while associated with Henry Jacobs.

This, however, is not terribly noteworthy. Zina was pregnant until March 22, 1846, when she gave birth to a son near the Chariton River in Iowa. Henry and Zina named their son Henry Chariton Jacobs. In May 1846 her husband, Henry Bailey Jacobs, was called to serve a mission in England.

When Henry left on his mission, Zina moved in with her ailing father, William, until his death in August 1846. Then, alone, she took protection in the household of Brigham Young, the man who had stood proxy for Joseph Smith when Zina was sealed to Joseph.

I contend that Zina would have had every expectation of reuniting with Henry Jacobs upon the successful completion of his mission to England. But Henry would come home under a cloud of suspicion and disgrace.

Sealings in the Mission Field

A little-known but highly significant episode occurred after Joseph’s death involving Joseph’s brother, William. As may be seen in the High Council testimony, several people indicated that William Smith had been involved in the Spiritual Wifery of John C. Bennett. Though no woman at that time confirmed that William had actually engaged in sex, he was described as the “authority” who had confirmed that Spiritual Wifery was a valid doctrine. He had also asked the widow Catherine Laur Fuller to be his particular spiritual wife. We also have an account indicating that Joseph had asked Brigham Young to formally accuse William of being involved in Spiritual Wifery, but that Joseph then burst into the proceedings and demanded that Brigham withdraw the charges. Some have presumed that this meant William was not actually involved, despite the damning testimony of so many women. I submit, however, that William was exactly as involved as the testimonies indicated, but he was not the ultimate ringleader. If William was not the ringleader but merely one of dozens who had been duped by John C. Bennett, it is not inappropriate for Joseph to have extended the same forgiveness to his brother that so many others had been offered.

William was subsequently taught about the New and Everlasting Covenant, which allowed eternal covenants to exist between a man and a woman. But for the most part, William was kept away from Nauvoo and entrusted with leadership of the Church’s eastern branches, near Boston, Massachusetts.

Out east, unsupervised, William took it upon himself to teach about eternal marriage, offering to seal people to one another outside of the temple. He also continued to teach variations of the Spiritual Wifery heresy, that it was acceptable for men and women to engage in sexual intercourse even if there was no marriage involved. Hints of this heresy were first brought to the attention of the rest of the Apostles when Wilford Woodruff visited the east. 18

Parley P. Pratt was sent to the east, where he discovered the full extent of the wrongful teachings and actions of William and his ecclesiastical subordinates. Parley would attempt to instruct the eastern Saints on the proper manner of being sealed to one’s spouse, along with the fact that “sealing” wasn’t license for licentiousness:

How frequently a man and his wife, or a  young couple about to be married, present themselves to me, with a request to be sealed to each other; that is, married for eternity. Do I ever grant their request? No; for the best of all reasons. –I have no authority so to do under present circumstances; and, where I to do it, it would only be deceiving them; as such a sealing would not stand, or be recognized in the resurrection; unless performed according to the strict law of God, and of the keys of the sealing powes, and in connection with the ordinances of endowment which brings to God’s sanctuary [temple], and no where else.

[The sealing power allows for] no confusion, unlawful connection, or unvirtuous liberties.] 19

The full extent of confusion is beyond the scope of this post, but the overall matter was of grave concern to the leadership of the Church.

Zina wrote in her diary about the situation following an address William Smith made on August 17, 1845, in Nauvoo. At that time William openly advocated Spiritual Wifery and indicated that he practiced it. The discourse caused such distress and disgust that women put their handkerchiefs over their faces to show how much they disagreed. Apostle John Taylor attempted to rebutt the sermon, if gently. 20

Zina wrote, “Wm Smith spoke to the people [and] Elder Ta[y]lor made an appropriate reply, [because] it was needed.” 21

Zina was clearly aware of the error of William’s teachings, and so it seems reasonable that Henry also should have been aware of these errors.

In the months following William’s outrageous sermon, William would leave the Church. Henry appeared to be fully supportive of Brigham and the other apostles, as well as Joseph’s legacy. He was present when Zina was sealed to Joseph Smith in the temple. He was similarly a witness as Zina was sealed “for time” to Brigham Young, who had stood as proxy for Joseph in the sealing that had immediately preceded the “for time” ordinance.

And then the temple was abandoned as the Saints fled Nauvoo.

It was one thing for Parley Pratt to declare in May 1845 that it was necessary for couples to receive their sealings in the temple. The temple in May 1845 was in process of being built. By May 1846, however, the temple was no longer an option for couples who wished to be married for eternity.

Thus when Henry Jacobs found himself in England and William W. Phelps desired to be married to additional women, Henry presumed that there was no wrong in his performing the marriages.

When Henry and Elder W. W. Phelps rejoined the Saints in Utah, however, they learned that this sealing, performed by Henry without appropriate authority, was not viewed as acceptable. In fact, it was seen as so unorthodox that Elder W. W. Phelps was excommunicated in December 1848, despite the fact that other leaders were involved in conugal polygamy.

If Elder Phelps was excommunicated for entering into marriages that were not appropriately administered, how much more severe would have been the punishment for the man who led Elder Phelps into error? 22

I contend that this error on Henry Jacobs’ part, presuming not only to seal couples up as though for eternity, but knowingly sealing a married man to other women, was the reason Zina was taken from him. 23

If Zina hadn’t been Joseph’s covenant wife, Henry’s period of disgrace might have passed without impact to the family situation.

If Zina hadn’t agreed to let Brigham stand as Joseph’s proxy when the sealing was re-solemnized in the temple in February 1846, Henry’s period of disgrace might have passed with Zina still as his wife.

If Zina had been a whiny burden during the year she spent in the Young household during the latter portion of Henry’s mission, Brigham might have been perfectly happy to insist that Zina return to Henry’s side after the period of disgrace.

But Zina was a great and good lady who had been anointed with portentious value by virtue of the revelation where Joseph was commanded to covenant with her. She had agreed to allow Brigham to serve as Joseph’s proxy in the temple. 24

Thus when Henry Jacobs ran afoul of authority and doctrine, it was not at all clear that such an unworthy individual should be allowed to retain the hand of Zina, an unusually valued member of the religious community.

According to Oa Cannon, her mother had been effectively adopted by Zina when Oa’s mother married Henry Chariton Jacobs. The relationship was so close that apparently Zina confided things to her daughter-in-law that she wasn’t even wiling to tell her own daughter, the daughter Brigham Young engendered with Zina in 1849. When Oa learned Henry Jacobs had been present when Brigham was married to Zina for time, Oa’s mother begged her to keep this information secret, apparently reflecting Zina’s own feeling that such knowledge was best kept buried.

Yet Zina did not conceive a child during the 36 months after she had theoretically become Brigham’s wife “for time.” She would not conceive Brigham’s child until six months after Henry Jacobs would have been excommunicated along with William Wines Phelps.

Even in this six months there is a clue. One imagines that Henry might well have exercised the privilege of a husband as soon as he returned from England, before it was known that he had exercised the sealing power in error. Six months would be a reasonable amount of time to wait, to ensure that there was no question of the paternity of any children born by Zina after Henry’s disgrace.

Rumors and exposés have clouded Zina’s history, as has Zina’s apparent desire to avoid speaking ill of the father of her two sons. Perhaps it was deemed better for them to imagine Brigham usurping Henry’s rightful place, as the most poweful man in the community, than for them to know Henry had erred unto excommunication, even if his error is something no one outside of Mormonism would find problematic compared to other accepted ‘excesses,’ such as the sheer number of women with whom Joseph covenanted.

Conclusion

I find that each step in Zina’s confusing marital history is understandable in context, context that has been kept silent for reasons that made sense at the time, but which have become largely irrelevant in our day.

In our day the procedures associated with entering into eternal covenants have been regularized. No one in our day would imagine that a simple missionary could legitimately perform a sealing. Individuals who are legally married are not permitted to marry additional living people. Therefore none of the odd circumstances in Zina’s marital history could possibly happen today in a Mormon context.

I hope this tale of the circumstances surrounding Zina’s marriages might help someone find peace regarding this most unusual marital journey.

And here’s hoping I have correctly inferred the reason(s) for my friend’s unease regarding the story of Zina.

Notes:

  1. It appears Joseph had first been commanded to restore the more complex form of marriage as early as February 1831, at the time he was “translating” Genesis.
  2. Brian C Hales explores the oft-repeated assertion that Joseph proposed to Zina prior to her marriage to Henry Jacobs. The original “autobiography” where this history is allegedly contained is not extant, and it is not certain that the document was actually written by Zina. See Zina Diantha Huntington at josephsmithpolygamy.org, available online at http://josephsmithspolygamy.org/history-2/plural-wives-overview/zina-diantha-huntington/, retrieved 28 August, 2015.
  3. DNA investigations into the biological parentage of Zina’s first child, Zebulon Jacobs, positively confirms that he is the child of Henry Jacobs and not Joseph Smith.
  4. ibid.
  5. D&C 128 calls George Miller to tend to the Nauvoo House. The urgent mission to discover Bennett’s past must therefore have commenced after D&C 128 was given.
  6. George Miller’s letter and Joseph’s account of his interaction with Dr. Bennett were printed in the Times and Seasons on July 1842.
  7. In Catherine Laur Fuller’s testimony before the Nauvoo High Council in May 1842, she would testify that Bennett was the first of the six or so men she allowed to have sex with her, based on Bennett’s teachings. She reported that Bennett had lain with her 10-12 times during the previous year.
  8. Tragically, many of the secondary sources replace the term “spiritual wifery” with “polygamy” or even “plural marriage,” making it very difficult to differentiate conclusively which behaviors were inspired by direct teachings by Joseph Smith and which incidents were inspired by Dr. Bennett’s teachings regarding spiritual wifery. This confusion is slightly enhanced by instances where innocents such as Emily Partridge presumed that the adjective “spiritual” used to denote the children produced by “spiritual” wives was merely a euphemism for the doctrines they’d been taught regarding eternal marriage.
  9. According to one reading of William Clayton’s diary where “BY” and transgression are mentioned, BY may not have ever acted on his initial inclination to embrace transgression (presumably of spiritual wifery). It appears Joseph learned of BY’s corrupted understanding and worked long and hard, praying mightily to bring him back to a knowledge of truth, fearing that BY risked death if he continued to embrace the heresy.
  10. The likely “medicine” used would be seeds of Queen Anne’s Lace or wild carrot, which is ubiquitous in North America. These seeds are eaten after intercourse and are moderately effective at preventing pregnancy with few side effects, as reported in modern websites by self-medicating naturopaths.
  11. The reasons a doctrine of eternal marriage requires at least an allowance for plural marriage is discussed in my post of 23 December 2013, Why Would a Loving God Demand Polygamy?
  12. I am persuaded that Joseph Smith rarely engaged in sexual activity with his “plural wives,” with the possibility that he did not consummate any of the covenant unions he contracted with plural wives. For more information on this reasoning, see my series, A Faithful Joseph.
  13. Some contend that Lucy Walker and Olive Frost conceived prior to Joseph’s death. However when Lucy’s child died, the reported age at death indicates the child was conceived after Lucy married Heber C. Kimball. It was said Olive Frost bore Joseph’s child, and that child and mother died together in October 1845. But no date of birth is documented, and a child engendered by Brigham Young after Joseph’s death with a woman who had covenanted with Joseph would have been appropriately described as Joseph’s [levirate] chld.
  14. D&C 132:55.
  15. In the year after Joseph’s death, Brigham Young married five of the women who were otherwise unmarried (Louisa Beaman, Eliza R. Snow, Emily Dow Partridge, Maria Lawrence, and Olive G. Frost), Heber Kimball married four of the women (Nancy Winchester, Martha McBride, Sarah Lawrence, and Lucy Walker), and Amasa Lyman married one (Eliza Partridge). It is worth noting that the number of these women corresponds to the number of “virgins” mentioned in D&C 132:62-63. Of these ten, Martha McBride was a widow with children and Eliza Snow was rumored to have been pregnant during Joseph’s lifetime, with her November 1842 poetry indicating that the father could have been one of John Bennett’s acolytes, if not Bennett himself.
  16. The two exceptions to this were Elvia Annie Cowles, whose legal husband was allowed to stand as Joseph’s proxy in the temple, and Helen Mar Kimball, who married Horace Whitney, the twenty-two year old son of Bishop Newell K. Whitney.
  17. When Emma speaks of her disagreement with how Joseph’s successors were proceeding, I think it is sufficient to consider these relatively few conjugal marriages and disagreements over inheritance of property as the causes of Emma’s disagreement with the new Church leaders, rather than supposing that Emma fundamentally disagreed with the New and Everlasting Covenant or that Brigham and his followers simply made that part up.
  18. There is a tantalizing possibility that Joseph had learned of William’s wrongful understanding during William’s 1844 springtime visit to Nauvoo. This would explain Stake President William Marks’ later report that Joseph confided mere weeks before his death that polygamy or spiritual wifery would be the undoing of the Mormon people if it were not rooted out and prosecuted.
  19. Parley P. Pratt, “This Number Closes the First Volume of the ‘Prophet'” Prophet 1, no. 52 (May 24, 1845): 2.
  20. At the time it was still hoped that William might reform his views and take a righteous leading role in the Church. William was offered an inordinate amount of sympathy, as he had recently suffered the loss of his wife and was the sole surviving biological brother of Joseph Smith.
  21. Diary of Zina Diantha Huntington Jacobs, repeated in Beecher, “All Things Move in Order in the City: The Nauvoo Diary of Zina Diantha Huntington Jacobs,” BYU Studies 19, no. 3 (Spring 1979): 318.
  22. Discussion of this episode is contained in Connell O’Donovan’s article, Black Priesthood and Priesthood Denial, in The Persistence of Polygamy, Volume II (pp. 48-86)
  23. Since originally posting this, I have talked with two descendants of Zina Huntington who affirm that Henry Jacobs was, in fact, excommunicated in 1848 because of his actions in the mission field.
  24. The two contrasting instances of Joseph’s “wives” refusing to allow a high Church official to serve as proxy involve Emma Smith and Elvira Annie Cowles. Emma ultimately refused to have her sealing to Joseph resolemnized at all, rather than accept a man of the hierarchy’s chosing as her future husband (along with the expectation that such a man would insist she leave Nauvoo, where Joseph’s body and Joseph’s debts would remain). Elvira Annie Cowles insisted on having her legal husband, Jonathan Harriman Holmes, stand as proxy for Joseph Smith, so such a stance was possible.
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About Meg Stout

Meg Stout has been an active member of the Church of Jesus Christ (of Latter-day Saints) for decades. She lives in the DC area with her husband, Bryan, and several daughters. She is an engineer by vocation and a writer by avocation. Meg is the author of Reluctant Polygamist, laying out the possibility that Joseph taught the acceptability of plural marriage but may have privately defied the commandment for love of his wife, Emma.

19 thoughts on “Zina Diantha Huntington Young: Exploring a Confusing Legacy

  1. Oh, what an interesting death certificate Joseph Smith’s could have been: death by angel. Instead, we have to settle for martyrdom.

  2. Thank you for this. I’d been troubled by the circumstances surrounding Zina’s change in husbands. This gives an explanation that seems plausible even if there are tragic elements to the whole story.

  3. Hi Mark,

    Inasmuch as angels are just people (albeit sometimes in pre-mortal or post-mortal form), then I think it’s entirely fair to state Joseph was indeed killed by an “angel.” Though I submit the angel who killed him was not an angel of God.

  4. Hi Haybay,

    The Greeks tell a story about a man who so loved his beloved that he traveled to hell in order to win her back. Hades was moved by the man’s pleas, and so he allowed that he would release the dead maiden back to the land of the living, on condition that the man trust Hades. But as the man returned to life, he did not hear or feel his beloved behind him. At the last moment, he glanced behind himself, breaking his vow of trust. To his horror, the maiden was right behind him, and he saw as she was pulled back from the brink of life into death.

    In this matter of Mormon belief that men and women can be together throughout eternity, there are many moments that reflect the great pathos of that Greek myth. Though the majority rejoice that they can be reunited in eternity, there are inevitably the moments when a treasured union cannot be one of those that endures in eternity.

    Folks can go on believing that Joseph was a sexual opportunist and Brigham one who, like King David in his pursuit of Bathsheba, would tear a woman from the man who loved her for his own selfish purposes. But now that I’ve learned more of the history, I see instead many individuals who made terrible sacrifices in pursuit of establishing God’s salvation as they understood God had decreed.

    Henry Jacobs was not in any way the least of those who sacrificed. As his letters attest, he loved Zina deeply, yet he chose not to cast blame on others for what had occurred. Zina, for her part, kept the reasons for Henry’s punishment so completely hidden that it has survived to be a stumbling block for us in our day.

    Which brings up the fun of research. Now that we have renewed reason to suspect Henry Jacobs was excommunicated in December 1848, is it possible to determine this (or refute it) with certainty? If he was excommunicated thusly at that time, why has this remained such a complete secret? Aside, perhaps, from the fact that one of the most powerful women of early Mormondom wished it to remain a complete secret from her two sons…

  5. But had the angel used the sword to slay Joseph, would he have left it behind, or would we be puzzling to this day as to the exact murder weapon? Alas, we’ll never know.

  6. What makes you think that Joseph’s death when it did occur at that time didn’t entirely play into God’s hands?,

    He died of being shot, yet we still don’t know the exact murder weapon or who wielded that weapon.

    As for the implication of the threat of the sword, it was that Joseph and his family and his people would be cut off if he did not act. I argue that he acted too little and too late. We in fact see that a large portion of his people were cut off and the vast majority of his family was cut off, including the entirety of his own nuclear family. It is only in the fifth generation that Smiths descended from Joseph Smith Jr. are returning to the Church.

    So rather than be all amused at how death by angelic sword might look, I suggest that we consider instead how that threat was actually realized.

    D&C 132 is rather chilling where it states:

    Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands for his transgressions…

    Months before Joseph died, he knew his life would be required because of the mess he’d permitted to fester. It’s clear that from mid March until the end he knew that he was the subject of a plot to murder him.

    Why would an angel that needs a man dead for the good of God’s work dirty their own hands? Much easier to merely remove the protection that had kept that man alive.

    As to why a good person might need to die for good to triumph, Gene Roddenberry explored this concept in The City on the Edge of Forever.

  7. Interesting Greek story in relation to our faith. I can see your point.

    My husband asks me why I bother to read about this stuff if it causes me to wonder and struggle with the reality of it all. But I guess it has to do with my personality. I would rather at least try to understand, then assume I will never understand and stuff it in the deep pits of my testimony where I occasionally hear it fester and call out. That is why I really appreciate all your work in research and in sharing what you have learned. It had only been recently that being able to learn more about this topic meant you didn’t have to visit the anti’s books and webpages. It is much easier for me to know that a story like this exists (and many like it) and not fully understand-than to be ignorant of such cases and then be side-swiped by someone who hopes to use this revelation as a way to cause me to doubt my faith, which has happened in the past. I have come to value your opinion greatly and appreciate that different perspective of what might actually be the case rather what easily seems to be the case.

  8. Meg,

    Excellent post, and excellent observations at August 31, 2015 at 5:53 am.

    But, please, -please, do not make the mistake of crediting Roddenberry for The City on the Edge of Forever. Harlan Ellison would be spinning in his grave, except I think he’s still alive.

  9. Kent,

    My bad for attributing to Gene what Harlan wrote.

    Great episode, though, neh?

  10. Except that Gene wrote a lot of what was televised. Harlan has basically disowned the televised version of “The City on the Edge of Forever” (although he did sue for royalties from it), calling Gene’s rewrites “fatally inept.”

    Some sources claim the story editor for the series, D.C. Fontana, did more rewrites than Gene Roddenberry did (Gene L. Coon also made several changes). Either way, only two lines from Harlan’s original script actually survive to the final televised version, though the (very) rough outline of the story stayed.

    End of geekery.

  11. End of geekery.

    There is no end to geekery.
    There is no end to space.
    There is no end to Star Trek.
    There is no disputing taste.

  12. Mark, my understanding is that angel swords don’t physically cut and slice; they do things like cause strokes, heart attacks, anuerisms, disease, pestilence, etc.

  13. Meg, my thoughts have also been along the line of “what did Joseph do wrong to die so young and lose his family from the church?” And “what did the Missouri saints do/not do that led to the removal of the Lord’s hand of protection?”

    I had guessed the lack of temple progress for the Missouri persecutions, but it was your previous comments and post series that turned my mind to the “too little and too late” thing about polygamy. the “fallen prophet” crowd had it backwards, Joseph and the church weren’t punished for doing polygamy, They were punished for not doing enough polygamy and for not doing it correctly.

    Ever since I first read the BoM, I’ve realized that the Lord’s main punishment is “removing the hand of protection.” Then I saw the same pattern in the OT, “shaving with a hired razor”, and “the wicked destroying the wicked”.

    The Lord removing His hand of protection from the US has been obvious to me since Sep 11, 2001.

    Most people don’t recognize the Lord’s hand because the wicked prosper along with the innocent, and the innocent suffer along with the wicked. But that’s how He works. Seemingly as if the innocent are being punished for not opposing or fleeing from the wicked.

    Since 9/11/01, I’ve concluded that collectively we are a wicked nation.

  14. I’m not ready to despair, as Mormon did.

    A “Title of Liberty” might be in order, however.

    I imagine an alternate history where Joseph didn’t give the 116 pages over to Martin Harris, where we had the luxury of having a parallax view of the first several hundred years of Nephite/Lamanite history, along with the complete record of how the Urim and Thummim were discovered and used to receive God’s will.

    To continue in this alternate history, when Joseph uses the power of revelation to restore the fullness of the Bible, he is prompted that plural marriage is needed for some reason. He and Emma (reluctantly, the both of them) embrace this, but his hand is stayed until 1836, when the sealing power is restored. At that time he openly marries a second wife, with Oliver Cowdery performing the sealing. In this alternate history there is no altercation that sours Oliver on the restoration and there is not a critical mass of naysayers. The entire people is brought to understand and embrace eternal marriage, including the occasional complex marriage. There are persecutions, but the core remains faithful and united against the world.

    When Bennett, perhaps, comes to the defense of the embattled people, he knows he need have no fear of revealing his existing marriage. He is encouraged to set his prior affairs in order, but is able to marry his lady love without interference. He becomes a powerful asset to the Mormon people.

    In this alternate history, Joseph is regarded by outsiders as an extreme polygamist because he married three additional women: Mary Elizabeth Rollins, Zina Huntington, and Marinda Johnson. Joseph presides over the Church until after 1890, the year in which Joseph records a revelation taking away plural marriage in mortality (the year in which he’d been promised he would see the face of God).

    Obviously, this alternate history is not what occurred. And yet it can be instructive to consider how the core truths would have manifested if certain past events had been different.

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