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−	|L1=	+	|L1=Pregunta: ¿Qué sabemos si Joseph Smith engendró hijos de sus esposas plurales?
		+	|L2=Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso a favor de los niños
		+	|L3=Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso contra los niños
		+	|L4=Pregunta: ¿Cuál es la condición actual de la evidencia para probar o refutar que Joseph Smith tuvo hijos de sus esposas plurales?
	}}		}}
	</onlyinclude>		</onlyinclude>
		+	{{Epigraph|Sabía que tenía tres hijos. Ellos me dijeron.<br>- Mary Elizabeth Rollins Lightner<ref>Mary Elizabeth Rollins Lightner, "Remarks," given at BYU 14 April 1905, typescript BYU.</ref>}}
−	Mientras que el registro es frustrantemente incompletos respecto a la sexualidad, hace poco, pero burlan de nosotros cuando consideramos si José fue padre de los niños por sus esposas plurales. Fawn Brodie fue el primero en examinar esta cuestión en detalle, aunque su nivel de evidencia era deprimentemente bajo. Autores posteriores han regresado al problema, a pesar de la unanimidad ha sido difícil de alcanzar.	+	{{parabreak}}
		+	{{Epigraph|Hoy [José] no ha descendido un alma personalmente de él, en esta Iglesia.<BR> - George Q. Cannon<ref>{{JDmini|author=George Q. Cannon|vol=25|pages=369|date=19 Oct 1884}}</ref>}}
		+	{{:Pregunta: ¿Qué sabemos si Joseph Smith engendró hijos de sus esposas plurales?}}
		+	{{:Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso a favor de los niños}}
		+	{{:Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso contra los niños}}
		+	{{:Pregunta: ¿Cuál es la condición actual de la evidencia para probar o refutar que Joseph Smith tuvo hijos de sus esposas plurales?}}
−	Como siempre, nos quedamos donde comenzamos-con más sospechas y posibilidades que certezas. La actitud de uno hacia José y los santos influirá, más que cualquier otra cosa, cómo se interpretan estos datos contradictorios.
−	La incertidumbre en torno a la descendencia de José es aún más sorprendente cuando apreciamos lo mucho que habría sido valorada esos niños. La Iglesia de Utah del siglo 19 estaba ansioso por probar que José había practicado el matrimonio plural completo, y que sus familias plurales simplemente continuó lo que había empezado. Cualquier hijo de José habría sido apreciada, y la familia honrada. Había una expectativa firme de que incluso los hijos de José por Emma tendrían un lugar exaltado en la jerarquía de LDS si fueran a arrepentirse y volver a la Iglesia.{{ref|fn95}}  Como señaló Alma Allred, "Susa joven Puertas indicó que [Brigham Young] no estaba al tanto de un niño como cuando escribió que su padre y los otros apóstoles fueron especialmente afligido que José no tenía ningún problema en la Iglesia."{{ref|fn96}}
−
−	En 1884, George Q. Cannon lamentó esta ausencia de la posteridad de José:
−
−	Es posible que haya hombres fieles que tienen hijos infieles, que pueden no ser tan fiel como podrían ser; pero fiel posteridad vendrá, al igual que creo que va a ser el caso de la semilla del profeta José. Hoy en día no ha descendido un alma de él personalmente, en esta Iglesia. No hay un hombre que lleva el Santo Sacerdocio, de pie delante de nuestro Dios en la Iglesia que José era el medio en las manos de Dios, de la fundación-no un hombre a día de su propia sangre, es decir, por descendencia, -en pie delante del Señor, y que lo represente entre estos santos de los últimos días.{{ref|fn97}}
−
−	Brigham y Cannon, miembro de la Primera Presidencia, habrían sabido de la descendencia de José, si alguno de los líderes SUD hicieron. Sin embargo, a pesar del valor religioso y de relaciones públicas que habría proporcionado un niño así, sabían de ninguna. Es posible que José tenía hijos de sus esposas plurales, pero de ninguna manera es cierto. Los datos son sorprendentemente efímera.
−
−
−	== Introducción ==
−
−	Sabía que tenía tres hijos. Ellos me dijeron.{{ref|fn1}}
−	- Mary Elizabeth Rollins Lightner
−
−	Hoy [José] no tiene un alma desciende de él personalmente, en esta Iglesia.{{ref|fn2}}
−	- George Q. Cannon
−
−	Mientras que el registro es frustrantemente incompletos respecto a la sexualidad, hace poco, pero burlan de nosotros cuando consideramos si José fue padre de los niños por sus esposas plurales. Fawn Brodie fue el primero en examinar esta cuestión en detalle, aunque su nivel de evidencia era deprimentemente bajo. Autores posteriores han regresado al problema, a pesar de la unanimidad ha sido difícil de alcanzar (véase Tabla 1). Irónicamente, Brodie ni siquiera mencionó el caso de Josephine Lyon, ahora se considera que el niño potencial más probable de José.
−
−	===Tabla 1===
−
−	'''''Tabla 11-1 Los hijos posibles de Joseph Smith, Jr., por el matrimonio plural'''''{{ref|fn|3}}
−
−	[[Image:Table1-ChildrenOfPluralMarriage.PNG]]
−
−	====Enlaces Nota de la tabla anterior====
−	{{ref|fn4}}  {{ref|fn5}}  {{ref|fn6}}  {{ref|fn7}}  {{ref|fn8}}  {{ref|fn9}}  {{ref|fn10}}
−	{{ref|fn11}} {{ref|fn12}} {{ref|fn13}} {{ref|fn14}} {{ref|fn15}} {{ref|fn16}} {{ref|fn17}} {{ref|fn18}} {{ref|fn19}} {{ref|fn20}}
−	{{ref|fn21}} {{ref|fn22}} {{ref|fn23}} {{ref|fn24}} {{ref|fn25}} {{ref|fn26}} {{ref|fn27}} {{ref|fn28}} {{ref|fn29}} {{ref|fn30}}
−	{{ref|fn31}} {{ref|fn32}} {{ref|fn33}} {{ref|fn34}} {{ref|fn35}} {{ref|fn36}} {{ref|fn37}} {{ref|fn38}} {{ref|fn39}}
−
−	==El caso a favor de los niños==
−
−	El caso de Josephine Fisher se basa en una conversación lecho de muerte:
−
−	: Justo antes de mi muerte de las madres en el año 1882, me llamó a su lado y me dijo que sus días estaban contados y sobre antes de que ella falleció de mortalidad que deseaba decirme algo que se había mantenido como todo un secreto para mí y de todo los demás, sino que ella ahora desea comunicarse conmigo. Entonces me dijo que yo era la hija del profeta José Smith ....{{ref|fn40}}
−
−	Tal vez de manera significativa, el nombre de Josephine comparte un vínculo claro con José. Si esta cuenta demuestra que ella era su hija biológica ha sido objeto de debate:
−	Rex Cooper ... ha puesto en duda la interpretación de que Smith era el padre biológico de Fisher. Él postula que porque la madre de Fisher fue sellada a Smith, Fisher era su hija única en un sentido espiritual ... Más problemático es si hay una discrepancia entre lo que Fisher entendido y lo que su madre quería decir. Es decir, ¿Fisher interpretar las declaraciones de su madre en el sentido de que ella era la hija biológica de José Smith y por lo tanto afirmar que con más certeza de lo que se justifica, cuando en realidad su madre significaba únicamente que en el más allá Fisher pertenecería a la familia de José Smith a través de sesiones de sellado con él? Debido Sesiones estaba en su lecho de muerte, cuando los pensamientos se vuelven naturalmente a la otra vida, esta última es una explicación razonable.{{ref|fn41}}
−
−	Como señala Danel Bachman, sin embargo, parece que hay relativamente pocas dudas de que
−
−	: el deseo de mantener el secreto, así como la delicadeza de la situación nos aseguran que la señora Las sesiones no se limita a explicar a su hija que ella era la hija de Smith, en virtud de un sellamiento en el templo. La inferencia simple que surge de la curiosidad de Jenson en la materia y las declaraciones de la señora Fisher es que ella era, de hecho, los hijos de Joseph Smith.{{ref|fn42}}
−
−	Es posible, entonces, que Fisher malinterpretado su madre, pero esto parece poco probable. Cualquier falta de fiabilidad es más probable que surjan debido a la confusión de una mujer de morir que de la falta de comunicación. No existe ninguna evidencia de tal confusión, aunque no podemos descartarlo.
−
−	La cuenta de Josephine también es digno de mención porque su madre insiste en que "... se [había] sido sellado con el Profeta en el momento en que su esposo el señor Lyon estaba fuera de la comunión con la Iglesia." {{ref|fn43}}  Esto puede explicar su razonamiento para ser sellada a José en absoluto-su marido estaba fuera de la comunión. Alternativamente, o adicionalmente, se puede explicar por qué estaba cohabitando con José. Todd Compton opina que "no parece probable que Sylvia negaría [su marido] los derechos de convivencia después de ser excomulgado", pero esta conclusión parece basada en poco más que una reacción visceral.{{ref|fn44}} Estas mujeres tomaron en serio su religión; dado declaraciones el lecho de muerte de Sylvia, este era un punto que consideró lo suficientemente importante como para enfatizar. Al parecer, creía que iba a dar una explicación de algo que su hija podría haber entendido mal lo contrario.
−
−	También hay una clara evidencia de que al menos algunos de los primeros miembros de la Iglesia hubieran adoptado una actitud similar hacia las relaciones sexuales con un cónyuge no creyente. Mi propia tercio bisabuelo, Isaías Moisés Coombs, ofrece un ejemplo llamativo de esto desde los miembros en general de la Iglesia.
−
−	Coombs había inmigrado a Utah, pero su cónyuge no miembro negado a acompañarlo. Abatido, consultó a Brigham Young para pedirle consejo. Young "se sentaron con una mano en mi rodilla, mirando a la cara y escuchar [ing] con atención." Entonces, Young tomó la nueva llegada "de la mano de su manera paternal", y dijo "Tú habías tener más en una misión a los Estados Unidos ... para predicar el evangelio y visitar a su esposa ... visitar a su esposa como a menudo como quieras; predica la evangelio a ella, y si vale la pena tener que vendrá con usted cuando regresa al valle. Dios los bendiga y prospere ".{{ref|fn45}}
−
−	Coombs hizo lo indicado , pero no tuvo éxito en persuadir a su esposa. Su descripción de su pensamiento es interesante, y vale la pena citarlo en extenso :
−
−	: Puede que así lo consigno aquí , sin embargo , que durante toda mi estancia en Estados Unidos, [ mi esposa y yo] no eran más entre sí que los amigos . Nunca me propuse o insinuado por una intimidad más estrecha sólo con la condición de su bautismo en la Iglesia. Sentí que no podía tomarla como esposa en cualesquiera otros términos y pararse sin culpa ante los ojos de Dios, o mi propia conciencia ... no podía ceder a sus deseos y ella no iba a doblar a la mía. Y, entonces, sólo la visitaba como amigo . Esta fue una fuente de asombro a nuestros amigos comunes ; y bien puede ser que sea por no haber sido mi fe fundada sobre la roca eterna de la Verdad, que nunca podría haber resistido una prueba de este tipo , que nunca podría haber resistido las tentaciones que me asaltaban , pero me debería haber dado y yo han abandonado a la vida de placer carnal que me esperaba en los brazos de mi esposa hermosa y adorada . Ahora era muy bonito . Yo había pensado que su encantadora como un niño - como una doncella que me había parecido superando justo, sino como una mujer con una forma bien desarrollada y todo el encanto de su personaje madurado , que superó con creces en nada femenina belleza que jamás había soñado .{{ref|fn46}}
−
−	Cuenta de Coombs es sorprendentemente contundente y explícita para la edad. Sin embargo, si este joven de veintidós años, de sexo masculino se negó intimidad conyugal con su esposa (con quien se casó conociendo sus diferencias religiosas), la confianza de Compton que Sylvia Sesiones no negaría relaciones maritales con su esposo excomulgado parece fuera de lugar. Las sesiones pueden, como Coombs, han visto su fidelidad a las ordenanzas de sellamiento suficientes para "con el tiempo, ya sea en esta vida o lo que ha de venir me permite enlazar mi [esposo] para mí en las bandas que no se podían romper." Como él, ella pudo haber creído que "[Mi esposo] estaba ciego entonces, pero que llegaría el día cuando [él] se iba a ver."{{ref|fn47}}
−
−	Más importante, sin embargo, es el trabajo más reciente de Brian Hales ', lo que demuestra que Sylvia Sesiones Lyon pudo haber no estado casada con su marido cuando sellada a José Smith, en contra de la conclusión de Compton. Por lo tanto, en lugar de ser un caso de poliandria con las relaciones sexuales con dos hombres (Joseph y su primer marido) Lyons es más bien un caso de matrimonio plural-sencillo. Si este es el caso, entonces el caso de la paternidad de José se fortaleció aún más, ya que Sylvia no habría tenido otra pareja con el padre de su hijo.{{ref|fn48}}
−
−	===Otros niños posibles===
−
−	Olive Gray Frost es mencionado en dos fuentes que tienen un hijo de José. Tanto ella como el niño murió en Nauvoo, así que no hay evidencia genética alguna vez será próxima.{{ref|fn49}}
−
−	==El caso en contra de estar allí algún niño==
−
−	Angus M. Cannon parece haber sido consciente de la reivindicación de Fisher para ser un hijo de Joseph Smith, aunque sólo de segunda mano. Le dijo a un escéptico Joseph Smith III de
−
−	: un caso en que fue dicho a la abuela de la niña que su padre tiene una hija nacida de una esposa plural. La abuela de la niña era la madre Sesiones, que vivía en Nauvoo y murió aquí en el valle. Tía Patty Sesiones afirma que la niña nació en el tiempo después de que su padre se decía que había tomado la madre.{{ref|fn50}}
−
−	Claramente, Cannon no tiene conocimiento independiente del caso, pero reporta una historia similar a la declaración jurada de Josephine. La declaración de Cannon es más importante porque ilustra cómo la insistencia de la Iglesia SUD que José Smith había practicado la poligamia llevó a algunos de la Iglesia RLDS a preguntar por qué no hay niños por parte de estas mujeres existieron. Lucy Walker informó
−	[la RLDS] parecía sorprendido de que no había problema de los matrimonios plurales afirmados con su padre. ¿Podrían, pero darse cuenta de la azarosa vida que vivió, después de haberse dado esa revelación, que comprenderían la razón. Él fue acosado y perseguido y vivía en constante temor de ser traicionado por los que debería haber sido fiel a él.{{ref|fn51}}
−	Así, la ausencia de los niños era algo así como una vergüenza para la Iglesia de Utah, que los miembros sintieron la necesidad de explicar. Habría sido en gran medida a su ventaja para producir descendencia de José, pero no pudo.{{ref|fn52}}
−
−	Ansioso por demostrar que los matrimonios plurales de José eran los matrimonios en el sentido más pleno, Lucy M. Walker (esposa del primo de José, George A. Smith) dijo haber visto Joseph sangre lavado de las manos en Nauvoo. Cuando se le preguntó acerca de la sangre, según informes, José le dijo que había estado ayudando a Emma entregar uno de los hijos de sus esposas plurales.{{ref|fn53}}  Sin embargo, incluso esta cuenta tarde nos dice poco acerca de la paternidad de la los niños-Joseph fue cerca de estas mujeres (y sus esposos, en el caso de la poliandria), y dada la creencia de los Santos en las bendiciones del sacerdocio, pueden haber también dio la bienvenida a su participación.
−
−	===George Algernon Lightner y Florentine M. Lightner===
−
−	Incluso con el cambio de siglo, la Iglesia SUD no tenía evidencia sólida de niños por parte de José. "Yo sabía que tenía tres hijos," dijo Mary Elizabeth Lightner, "Ellos me dijeron. Creo que dos de ellos hoy están viviendo, pero no se conocen como sus hijos, ya que ir por otros nombres."{{ref|fn54}}  Una vez más, la evidencia para los niños es frustrante vago-Lightner sólo había oído rumores, y no podía dar detalles. Al parecer, para mí, sin embargo, que esta observación de las reglas de Lightner fuera sus niños como sea posible descendencia de José. Su público estaba claramente interesado en Joseph tener hijos, y ella estaba feliz de afirmar la existencia de esos niños. Si sus propios hijos calificados, ¿por qué no hablar de ellos?
−
−	===Orson W. Hyde y Frank Henry Hyde===
−
−	Dos de los hijos de Marinda Nancy Johnson Hyde se han sugerido como posibles hijos. El primero, Orson, murió en la infancia, por lo que las pruebas de ADN imposible. Compton observa, sin embargo, que "Marinda no tenía hijos, mientras que Orson estaba en su misión a Jerusalén, quedó embarazada poco después de Orson regresó a su casa. (Él llegó a Nauvoo el 7 de diciembre de 1842, y dio a luz Marinda Orson Hyde Washington el 9 de noviembre, 1843), "{{ref|fn55}} poner la fecha de la concepción en torno a 16 de febrero 1843.
−
−	Fecha de nacimiento de Frank Hyde está claro; nació el 23 de enero, ya sea en 1845 o 1846.{{ref|fn56}} Esto colocaría a su concepción en torno al 2 de mayo de 1844, ya sea o 1845. En el primer caso, Frank fue concebido a menos de dos meses antes del martirio de José. Orson Hyde fue a Washington, DC, alrededor de 04 de abril 1844,{{ref|fn57}} y no arrojó hasta 06 de agosto 1844, por lo que la paternidad de José más propensos que Orson de si la fecha de nacimiento anterior es correcta.{{ref|fn58}}  La principal fuente de esta afirmación es Fawn Brodie, que no incluye ninguna nota o referencia. Dada la tendencia de Brodie malinterpretar la evidencia sobre los niños potenciales, esta afirmación debe ser abordado con precaución.
−
−	Certificado de defunción de Frank enumera Orson Hyde como el padre, sin embargo, y sitúa su nacimiento en 1846, lo que requeriría la concepción casi un año después de la muerte de José.{{ref|fn59}}  Un niño de Joseph habría traído prestigio a la familia y la Iglesia, y Orson y Nancy se había divorciado mucho antes de la muerte de Frank Henry.{{ref|fn60}} Parece poco probable, por tanto, que Orson se atribuye la paternidad sobre Joseph si existía alguna duda. Sin más datos, que data de Brodie, probablemente debería ser considerado como un error, descartando a José como un posible padre.
−
−	===La evidencia del ADN: Oliver Buell, Mosíah Hancock, John Reed Hancock, Zebulon Jacobs, Moroni Llewllyn Pratt y Orrison Smith===
−
−	Ingenuidad científica también se ha aplicado a la cuestión de la paternidad de José. Estudios del cromosoma Y han eliminado de manera concluyente Orrison Smith (hijo de Fanny Alger), Mos Hancock, Zebulon Jacobs, John Reed Hancock, Moroni Llewellyn Pratt, y Oliver Buell como descendientes de José.{{ref|fn61}}
−
−	Dos niños-George adicionales Algernon Lightner y muerto-Hyde Orson W. en la infancia, sin dejar descendencia para probar, aunque, como se señaló anteriormente Lightner probablemente pueden ser excluidos sobre la base del testimonio de su madre.
−
−	Las pruebas de ADN los descendientes femeninos "es mucho movimiento en cuestión, pero el trabajo continúa y puede proporcionar el único medio definitivo de gobernar o alejar los niños potenciales.
−
−	El caso de Oliver Buell es muy interesante, ya que Fawn Brodie insistía en que él era el hijo de José. Ella basa parte de este argumento en una fotografía de Buell, que reveló una cara que ella decía era "abrumadora mayoría en el lado de la paternidad de José."{{ref|fn62}}  Una concepción en esta fecha sería Oliver dos a tres semanas de retraso en el nacimiento, lo que hace que la teoría de Brodie menos plausible.{{ref|fn63}}
−
−	Además, antes de los resultados de ADN, Bachman y Compton señalaron que la línea de tiempo de Brodie plantea serios problemas para la concepción de ella de la teoría-Oliver hubieran tenido que ocurrió entre el 16 1839 (cuando José le fue permitido escapar durante un traslado desde la cárcel de Liberty) {{ref | fn64}} y 18 de abril, cuando los Huntington dejaron Far West.{{ref|fn65}}  Brodie tendría viajar Joseph oeste desde su fuga cerca de Gallatin, Condado de Davies, Missouri, a Far West con el fin de cumplir con Lucinda, y luego a Illinois hacia el este. Esta ruta requeriría José y sus compañeros a dar marcha atrás, huyendo de la custodia en la cara de una orden de exterminio estado activo en la fuerza.{{ref|fn66}} Viaja a Far West también requeriría a viajar cerca de la zona antimormón virulentamente del molino de Haun, a lo largo de Shoal Creek.{{ref|fn67}} Sin embargo, el 22 de abril José estaba en Illinois, después de haber sido frenado por los viajes "fuera de la carretera principal medida de lo posible"{{ref|fn68}} "tanto de noche como de día."{{ref|fn69}}  Esto parece un tiempo inverosímil para que José se reunirá una mujer, y mucho menos concebir un hijo. Por otra parte, es evidente que el Far West fue evacuado por otros líderes de la Iglesia ", el comité sobre la eliminación", y no bajo la dirección del profeta, que no recuperó los Santos hasta llegar a Quincy, Illinois.{{ref|fn70}}
−
−	Inclusión de Brodie de Oliver Buell también es incompatible, desde que nació antes de la obturación de José a Prescinda. Con la inclusión de Oliver como un niño, Brodie quiere pintar a José como un mujeriego indiscriminado. Sin embargo, su teoría del matrimonio plural argumenta que José "no tenía demasiado de los puritanos en él, y él no podía descansar hasta haber redefinido la naturaleza del pecado y erigido un edificio teológico estupenda para apoyar sus nuevas teorías sobre el matrimonio."{{ref|fn71}}  Así, Brodie argumenta que José creó el matrimonio plural para justificar su inmoralidad-, sin embargo, ella entonces se le concebir un niño con Prescinda antes de ser sellada a ella. Por su propio argumento, la paternidad, por tanto, debe ser considerada como dudosa.{{ref|fn72}}
−
−	A pesar del entusiasmo de Brodie, ningún otro autor ha incluido Oliver en su lista de posibles niños (ver Tabla 1). Y, las pruebas de ADN lo ha descartado de forma concluyente. Oliver es un excelente ejemplo de la tendencia de Brodie ignorar y malinterpretar las pruebas que no se ajustaba a sus ideas preconcebidas, y sugiere que se debe tener precaución antes de una condena a José por un matrimonio "asunto" pre-plural u otras irregularidades. Desde Brodie no estaba interesado en dar a José, el beneficio de la duda, o evitar un juicio apresurado, su decisión no es sorprendente.
−
−	John Reed Hancock es otra de las sugerencias de Brodie, aunque ningún otro autor la ha seguido. La evidencia de Joseph tener casada Clarissa Reed Hancock es escasa,{{ref|fn73}} y como con Oliver Buell es poco probable (incluso bajo la teoría hastiado de Brodie del matrimonio plural como justificación para el adulterio) que José habría concebido un hijo con una mujer a la que él no era polygamously casado. Las pruebas de ADN han confirmado ya que nuestro escepticismo justificado de la reivindicación de Brodie.{{ref|fn74}}
−
−	===John Hyrum Buell, Hijo de Prescinda Huntington Buell===
−
−	Bachman menciona un "séptimo hijo" de Prescinda de, probablemente John Hyrum Buell, para quien la línea de tiempo sería mejor dar cabida a la concepción por Joseph Smith. No hay otra evidencia de la paternidad de José, sin embargo, guardar la cuenta de Ettie V. Smith en los anti-mormones Quince Años Entre los mormones (1859), que afirma que Prescinda dijo que no sabía si José o su primer marido fue el padre de John Hyrum .{{ref|fn75}}  Como señala Compton, tal reconocimiento no es plausible, dadas las costumbres de la época.{{ref|fn76}}
−
−	Además de ser inverosímil, Ettie obtiene prácticamente todos los demás detalles de mal-ella insiste en que William Law, Robert Foster, y Henry Jacobs habían sido enviados en misiones, sólo para regresar y encontrar a sus esposas siendo cortejados por Joseph. Ettie entonces los ha establecer el Expositor.{{ref|fn77}}  Si bien la Ley y Foster estuvieron involucrados con el Expositor, que no fueron enviados en misiones, y sus mujeres no cobraban que José les había hecho proposiciones. Jacobs había servido en misiones, pero estuvo presente durante el sellado de José a su mujer, y no se opuso (véase el capítulo 9). Jacobs era un santo fiel desconectada del Expositor.
−
−	Incluso el antimormón Fanny Stenhouse considera Ettie Smith para ser un escritor que "tan ligado ficción con lo que era cierto, que era difícil determinar dónde terminaba uno y empezaba el otro"{{ref|fn78}} y un buen ejemplo de cómo "las autobiografías de mujeres mormonas supuestos eran [como] no fiable"{{ref|fn79}} como otras cuentas gentiles, dada su tendencia a "mezclar hechos y la ficción" "de una manera sorprendente y sensacional".{{ref|fn80}}
−
−	Brodie sí misma no hace mención de John Hyrum como un niño potencial (y lee mal descuidadamente las declaraciones de Ettie Smith como una referencia a Oliver, no John Hyrum). Ningún otro historiador siquiera ha mencionado a este niño, y mucho menos discutido que Buell no era el padre (ver Tabla 1).
−
−	===La evidencia preliminar: Sarah Elizabeth Holmes, Hannah Ann Dibble, Loren Walker Dibble, Joseph Albert Smith, y Carolyn Delight===
−
−	Algunas otras posibilidades cabe mencionar, aunque las pruebas que les rodea es tenue. Sarah Elizabeth Holmes nació a Marietta Carter, aunque "Ninguna evidencia la vincula con José Smith."{{ref|fn81}} Los niños Dibble sufren de problemas de cronología, y la falta de evidencia de que José y su madre se asoció. Loren Dibble fue, sin embargo, reclamado por algunos mormones como hijo de José cuando se enfrentan con el escepticismo de Joseph Smith III.{{ref|fn82}}
−
−	Joseph Albert Smith nació Esther Dutcher, pero la evidencia disponible apoya su sellado polyandrous a José como para sólo la eternidad. Carolyn Delight tiene ninguna evidencia de una conexión a Joseph-la única fuente es un reclamo a Ugo Perego, investigador del ADN moderno.{{ref|fn83}}No textual o documental evidencia es conocida por ella en absoluto.
−
−	===Fanny Alger y Eliza R. Snow-Abortos Involuntarios?===
−
−	Hemos visto en otro lugar la base frágil para muchas conclusiones sobre el matrimonio Fanny Alger . La primera mención de un embarazo por Fanny está en un 1886 de trabajo anti- Mormón , citando Chauncey Webb , con quien Fanny informa, vivió después de salir de la casa de los Smith {{ref|fn84}} . Webb afirmó que Emma " condujo " Fanny de la casa porque ella " era incapaz de ocultar las consecuencias de su relación celestial con el profeta . " Si Fanny estaba embarazada , es curioso que nadie más comentado sobre ella en ese momento, aunque es posible que los estrechos cuartos de una casa del siglo XIX, siempre y Emma con pistas. Si Fanny estaba embarazada de José, el niño nunca fue a término , murió joven , o fue criado bajo un nombre diferente .
−
−	. Una familia tradición repetida por antimormón Wyl - sostiene que Eliza R. Snow estaba embarazada y lo empujó por las escaleras por un celoso Emma antes de ser obligado a abandonar la casa de los Smith {{ref|fn85}} La tradición sostiene que Eliza , " encinta " abortaron posteriormente . Mientras Eliza estaba obligado a salir de la casa y Emma probablemente estaba molesto con ella, no hay evidencia apunta contemporáneas a un embarazo {{ref|fn86}} . Diario de Eliza dice nada acerca de la pérdida de un hijo , que sería una extraña omisión le había dado el amor de los niños {{ref|fn87}} . parece poco probable que Eliza todavía habría estado enseñando la escuela en un avanzado estado de embarazo, especialmente teniendo en cuenta que su aspecto como una " madre soltera " embarazada habría sido escandalosa en Nauvoo . Biógrafos de Emma en cuenta que " Eliza continuó enseñando la escuela por un mes después de su abrupta salida de la casa Smith. Su propio récord de asistencia a clase muestra que no echaba de menos un día durante los meses que enseñó a los niños de Smith , lo que sería poco probable tenían que sufrido un aborto involuntario "{{ref|fn88}} . Dada tratamiento de Emma de las hermanas Partridge , que también fueron obligados a abandonar el hogar Smith , Emma ciertamente no necesitaba el embarazo para aumentar su ira contra la pluralidad de esposas de José.
−
−	Eliza repetidamente testificó a la naturaleza física de su relación con José Smith (véase el capítulo 9), y no vacilaba en criticar a Emma sobre el tema del matrimonio plural.{{ref|fn89}}  Sin embargo, ella nunca declaró haber estado embarazada, o utiliza su embarazo fallido como evidencia de la realidad del matrimonio plural.
−
−	A falta de más información, tanto de estos embarazos reportados deben considerarse como extremadamente especulativo.
−
−	==Estado actual de la evidencia==
−
−	Pocos autores están de acuerdo en que incluso los niños deben ser considerados como posibles hijos de José. Los candidatos que algunos encuentran abrumadoramente probable son despedidos, o incluso dejar de mencionar-por otros. Estudiosos recientes han incluido entre uno de cada cuatro niños potenciales como opciones. De éstos, Josephine Lyon es la más persuasiva y es susceptible, en teoría, a las pruebas de ADN. Orson W. Hyde murió en la infancia, por lo que nunca puede ser definitivamente excluido como un posible hijo, aunque la fecha de la concepción argumentan en contra de la paternidad de José. Oliver Gray Frost es mencionado en dos fuentes que tienen un hijo de José. Tanto ella como el niño murió en Nauvoo, así que no hay evidencia genética alguna vez será próxima.{{ref|fn90}}
−
−	===Tabla 2===
−
−	Esta tabla está en el mismo orden que la Tabla 1.{{ref|fn91}}
−
−	[[Image:Table2-ChildrenOfPluralMarriage.PNG]]
−
−	====Enlaces Nota de la tabla anterior====
−	{{ref|fn92}} {{ref|fn93}} {{ref|fn94}}
−
−	{{notas finales}}
−	#{{note|fn1}} Mary Elizabeth Rollins Lightner, "Remarks," given at BYU 14 April 1905, typescript BYU.
−	#{{note|fn2}} George Q. Cannon, Journal of Discourses 25:369 (19 Oct 1884).
−	#{{note|fn3}} MN = Brodie, No Man Knows My History, 2nd edition (1971); Bachman, "Mormon Practice of Polygamy" (1975); VW=Van Wagoner, Mormon Polygamy, 2nd edition (1989); Fo = Foster, Religion and Sexuality (1984); Co = Compton, In Sacred Loneliness (1997); Be = Bergera, "Identifying the Earliest Mormon Polygamists," (2005); Ha = Hales, Joseph Smith’s Polygamy (2013).Y – indicates the author considers the child a possible child of Joseph Smith, Jr. N - indicates that author argues against this child being Joseph's child, or lists someone else as the father. Ø  - indicates that author does not mention the possibility (pro or con) of this being Joseph's child.
−	#{{note|fn4}} {{CriticalWork:Van Wagoner:Mormon Polygamy|pages=43–44, and 43n43}}
−	#{{note|fn5}} {{Book:Foster:Religion and Sexuality|pages=157–158}}.  Foster notes that "there are a number of family traditions in Utah of children by plural wives of Joseph Smith, I have not been able to investigate them closely enough to determine their possible validity" (311n116).  Foster then cites Brodie for examples of such allegations.  Foster's work cannot be considered an independent examination of the evidence for or against the paternity of specific individuals.
−	#{{note|fn6}} Bergera writes that four "may or may not" have been fathered by Joseph, citing {{Book:Compton:Brodie on JS Plural Wives|pages=xxx}} as the authority.  See Gary James Bergera, "Identifying the Earliest Mormon Polygamists, 1841–44," Dialogue: A Journal of Mormon Thought 38/ 3 (Fall 2005): 49–50n115}}  Interestingly, Compton's article lists only one of these four (Josephine Fisher) as a likely child of Joseph's—Bergera's reference does not support his claim.
−	#{{note|fn7}} {{Book:Hales:JS Polygamy 1|pages=298&ndash;299}}
−	#{{note|fn8}} {{CriticalWork:Brodie:No Man Knows|pages=345}}
−	#{{note|fn9}} {{Book:Bachman:Thesis:1975|pages=140}}
−	#{{note|fn10}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=172}}
−	#{{note|fn11}} {{CriticalWork:Brodie:No Man Knows/Short|pages=301–302, 345–346, 470–471}}
−	#{{note|fn12}} {{Book:Bachman:Thesis:1975/Short|pages=140}}
−	#{{note|fn13}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=172}}
−	#{{note|fn14}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=167–168}} gives the following data which argue for the 1840 birthdate: Prescinda's genealogy records, Essom's Pioneers and Prominent Men of Utah, "A Venerable Woman," Women's Exponent, Prescinda's holographic autobiography.  Only Augusta Joyce Crocheron, Representative Women of Deseret mentions the 1839 date, saying merely, "About this time her son Oliver was born" (italics added).  Clearly the 1840 date has much better attestation.
−	#{{note|fn15}} {{CriticalWork:Brodie:No Man Knows/Short|pages=301–302, 345, 460–462}}  Brodie was so convinced of Joseph's paternity, that she wrote "If Oliver Buell isn't a Smith them I'm no Brimhall [her mother's family]."  - Fawn Brodie to Dale Morgan, Letter, 24 March 1945, Dale Morgan papers, Marriott Library, University of Utah; cited by {{Book:Compton:Brodie on JS Plural Wives/Short|pages=166}} Compton devastates Brodie's circumstantial case for Buell as a child of Joseph (166–173), and DNA has definitively vindicated his skepticism.
−	#{{note|fn16}} {{Book:Bachman:Thesis:1975/Short|pages=137–138}}
−	#{{note|fn17}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=166–173}}
−	#{{note|fn18}} {{Book:Bachman:Thesis:1975/Short|pages=139}}  suggests that this child is more likely than Oliver to be Joseph's, but he remains skeptical.
−	#{{note|fn19}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=167}}
−	#{{note|fn20}}  {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}
−	#{{note|fn21}} {{Book:Bachman:Thesis:1975/Short|pages=139}}
−	#{{note|fn22}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=164}}
−	#{{note|fn23}} {{CriticalWork:Brodie:No Man Knows/Short|pages=465}}
−	#{{note|fn24}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=164}}
−	#{{note|fn25}}  {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 467}}
−	#{{note|fn26}} Bachman, "Mormon Practice of Polygamy", 140}}
−	#{{note|fn27}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn28}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn29}} {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}
−	#{{note|fn30}} {{Book:Bachman:Thesis:1975/Short|pages=139}}
−	#{{note|fn31}} Compton points out that "It is striking that Marinda had no children while Orson was on his mission to Jerusalem [15 April 1840–7 December 1842], then became pregnant soon after Orson returned home.  (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843}}) – {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn32}} {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}
−	#{{note|fn33}} {{Book:Bachman:Thesis:1975/Short|pages=139–140}}
−	#{{note|fn34}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn35}} {{Book:Bachman:Thesis:1975/Short|pages=140–141}}
−	#{{note|fn36}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=172}}
−	#{{note|fn37}}  {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}
−	#{{note|fn38}} {{Book:Bachman:Thesis:1975/Short|pages=139–140}}
−	#{{note|fn39}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn40}} Josephine R Fisher, affidavit, 24 February 1915, LDS Archives.
−	#{{note|fn41}} {{Book:Daynes:More Wives Than One|pages=30}}; citing Rex Eugene Cooper, Promises Made to the Fathers: Mormon Covenant Organization (Publications in Mormon Studies), (University of Utah Press, 1990), 143n1}}
−	#{{note|fn42}} {{Book:Bachman:Thesis:1975/Short|pages=142}}
−	#{{note|fn43}} Josephine R Fisher, affidavit, 24 February 1915, LDS Archives.
−	#{{note|fn44}} {{Book:Compton:ISL|pages=183}}
−	#{{note|fn45}} Kate B. Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal (Salt Lake City, Utah: published by Daughters of Utah Pioneers through Utah Printing Company, n.d.), 345}}
−	#{{note|fn46}} Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal 350–351}}
−	#{{note|fn47}} Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal 339}}
−	#{{note|fn48}} See {{Paper:Hales:Sylvia Sessions 2008|pages=41&ndash;57}} and {{Book:Hales:JS Polygamy 1/Full title|pages=349&ndash;376}}
−	#{{note|fn49}} {{Book:Hales:JS Polygamy 1 |pages=293, 297–298}}
−	#{{note|fn50}} Angus M. Cannon, Statement of an Interview with Joseph Smith, President of the ‘Reorganites,’ October 12, 1905," LDS Archives; cited by Van Wagoner, Mormon Polygamy, 44n43}}
−	#{{note|fn51}} Lucy Walker Kimball, "Recollections," LDS Archives, 41; cited in {{Book:Bachman:Thesis:1975/Short|pages=139}}n165}} from Rodney W. Walker and Noel W. Stevenson, Ancestry and Descendants of John Walker [1794–1869] of Vermont and Utah, Descendants of Robert Walker, and Emigrant of 1632 from England to Boston, Mass. (Kaysville, Utah: Inland Printing Co., 1953), 35}}  Portions also cited by Van Wagoner, Mormon Polygamy, 44n43
−	#{{note|fn52}} This need remains to the present.  Despite the fact that most RLDS historians have accepted that Joseph Smith did teach and practice plural marriage, some members remain unconvinced.  Reorganization conservative and voice for many "fundamentalist" members of the Reorganization Richard Price continues to insist that "The truth [that Joseph did not teach plural marriage] is found in Joseph's denials, and the fact that he had no children by any woman but his wife Emma." – Richard  and Pamela Price, Joseph Smith Fought Polygamy—Vision Articles [from Vision Magazine, Vol. 32–46, 48–51, 53–56], vol. 2 (E-book: Price Publishing Company, n.d.)
−	#{{note|fn53}} {{Book:Bachman:Thesis:1975/Short|pages=140&ndash;141}}; citing Lucy M. Smith, written statement (18 May 1892), in Papers of George A. Smith family, Special Collections, Marriot Library, University of Utah, Salt Lake City.  Bachman notes that a second, undated, signed statement exists which tells "essentially the same story" in the Wilford C. Wood Museum in Bountiful, Utah. (See {{Book:Bachman:Thesis:1975/Short|pages=140&ndash;141n175}}
−	#{{note|fn54}} Mary Elizabeth Rollins Lightner, "Remarks," given at BYU 14 April 1905, typescript BYU
−	#{{note|fn55}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn56}} {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}  gives his birth as 1845, though there is no footnote indicating her source.  Frank's death certificate lists his birth in 1846}}  Compton follows the date of 1846, citing Howard H. Barron, Orson Hyde: Missionary-Apostle-Colonizer (Salt Lake City: Horizon, 1977), 134 and Ancestral File.
−	#{{note|fn57}} {{Book:Smith:HC|pages=286|vol=6}} Times and Seasons 5 (15 September 1844): 651}}
−	#{{note|fn58}} Andrew Jensen, Church Chronology (6 August 1844).
−	#{{note|fn59}} Frank H. Hyde, State of Utah--Death Certificate, State Board of Health File No. 967300}} Online at <http://wiki.hanksplace.net/index.php/Image:FrankHHyde.jpg>
−	#{{note|fn60}} {{Book:Compton:ISL/Short|pages=249}}
−	#{{note|fn61}} Ugo A. Perego and Scott R. Woodward, "Reconstructing the Y-Chromosome of Joseph Smith" (paper presented at the Mormon History Association Conference, 28 May 2005); see also Ugo A. Perego et al., "Reconstructing the Y-Chromosome of Joseph Smith Jr.: Genealogical Applications," Journal of Mormon History 32/ 2 (Summer 2005); Carrie A. Moore, "DNA Tests Rule out 2 as Smith Descendants," Deseret Morning News 10 November 2007):  Michael DeGroote, "DNA solves a Joseph Smith mystery," Deseret News (9 July 2011). Don Alonzo Smith was likewise ruled out; see letter from Perego to Hales on 6 December 2011 cited in {{Book:Hales:JS Polygamy 1|pages=296, note i}}
−	#{{note|fn62}} {{CriticalWork:Brodie:No Man Knows/Short|pages=301}} Brodie includes the picture between 298–299}}
−	#{{note|fn63}} {{Book:Bachman:Thesis:1975/Short|pages=138}}
−	#{{note|fn64}} {{Book:Smith:HC|vol=3|pages=320&ndash;321}}
−	#{{note|fn65}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=168–171}}
−	#{{note|fn66}} See Clark V. Johnson, "Northern Missouri," in S. Kent Brown, Donald Q. Cannon, Richard H. Jackson (editors), Historical Atlas of Mormonism (New York: Simon & Schuster, 1994), 42}}
−	#{{note|fn67}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=170}}
−	#{{note|fn68}} {{Book:Smith:HC|pages=320–321|vol=3}}
−	#{{note|fn69}} {{Book:Smith:HC|pages=327|vol=3}}
−	#{{note|fn70}} {{Book:Smith:HC|pages=315, 319, 322_323, 327|vol=3}}
−	#{{note|fn71}} {{CriticalWork:Brodie:No Man Knows/Short|pages=297}}
−	#{{note|fn72}} {{Book:Bachman:Thesis:1975/Short|pages=138 makes similar points}}
−	#{{note|fn73}} See {{Book:Compton:Brodie on JS Plural Wives/Short|pages=164–165}}
−	#{{note|fn74}} Michael DeGroote, "DNA solves a Joseph Smith mystery," Deseret News (9 July 2011).
−	#{{note|fn75}} Nelson Winch Green, Fifteen Years among the Mormons : Being the Narrative of Mrs. Mary Ettie V. Smith, Late of Great Salt Lake City; a Sister of One of the Mormon High Priests, She Having Been Personally Acquainted with Most of the Mormon Leaders, and Long in the Confidence of The "Prophet," Brigham Young (New York: H. Dayton, Publishers, 1860 [1858]), 34–35}}
−	#{{note|fn76}} {{Book:Compton:Brodie on JS Plural Wives/Short|pages=166}}
−	#{{note|fn77}} Green, Fifteen Years, 34–35}}
−	#{{note|fn78}} Mrs. T.B.H. [Fanny] Stenhouse, "Tell It All": The Story of a Life's Experience in Mormonism (Hartford, Conn.: A.D. Worthington & Company, 1875 [1874]), 618, the footnote confirms the identity of the author as Ettie V. Smith.
−	#{{note|fn79}} Stenhouse, Tell It All, x
−	#{{note|fn80}} Stenhouse, Tell It All, xi–xii
−	#{{note|fn81}} {{Book:Hales:JS Polygamy 1|pages=298}}
−	#{{note|fn82}} {{Book:Hales:JS Polygamy 1|pages=298}} Hales cites Joseph Smith III to Bro. E.C. Brand, 26 January 1894, 65}}
−	#{{note|fn83}} {{Book:Hales:JS Polygamy 1|pages=298}}
−	#{{note|fn84}} {{CriticalWork:Wyl:Mormon Portraits Volume First|pages=57}} {{CriticalWork:Young:Wife No. 19/Full title|pages=66–67}} Discussed in {{Book:Bachman:Thesis:1975/Short|pages=140}} Also in {{Book:Compton:ISL/Short|pages=34–35}}
−	#{{note|fn85}} {{Book:Compton:ISL/Short|pages=314–315}}
−	#{{note|fn86}} This bit of folklore is explored in Maureen Ursenbach Beecher et al., "Emma and Eliza and the Stairs," Brigham Young University Studies 22/ 1 (Fall 1982): 86–96}}  RLDS author Richard Price also argues that the physical layout of the Mansion House makes the story as reported by Charles C. Rich unlikely, in "Eliza Snow Was Not Pushed Down the Mansion House Stairs," in Richard Price. "Joseph Smith Fought Polygamy: How Men Nearest the Prophet Attached Polygamy to His Name in Order to Justify Their Own Polygamous Crimes." (n.p.: Price Publishing Company, 2001), chapter 9 <http://restorationbookstore.org/jsfp-index.htm >  Price's dogmatic insistence that Joseph never taught plural marriage, however, cannot be sustained by the evidence.
−	#{{note|fn87}} See discussion in {{Book:Bachman:Thesis:1975/Short|pages=140n73}}
−	#{{note|fn88}} {{Book:Newell Avery:Mormon Engima 2|pages=136}}
−	#{{note|fn89}} See, for example, Eliza R. Snow, Woman's Exponent 8 (1 November 1879): 85: "So far as Sister Emma personally is concerned, I would gladly have been silent and let her memory rest in peace, had not her misguided son, through a sinister policy, branded her name with gross wickedness [by quoting her as denying plural marriage]."
−	#{{note|fn90}} {{Book:Hales:JS Polygamy 1/Full title|pages=298}}
−	#{{note|fn91}} MN = Brodie, No Man Knows My History, 2nd edition (1971); Bachman, "Mormon Practice of Polygamy" (1975); VW=Van Wagoner, Mormon Polygamy, 2nd edition (1989); Fo = Foster, Religion and Sexuality (1984); Co = Compton, In Sacred Loneliness (1997); Be = Bergera, "Identifying the Earliest Mormon Polygamists," (2005); Ha = Hales, Joseph Smith’s Polygamy (2013). Y – indicates the author considers the child a possible child of Joseph Smith, Jr. N - indicates that author argues against this child being Joseph's child, or lists someone else as the father. Ø  - indicates that author does not mention the possibility (pro or con) of this being Josep's child.
−	#{{note|fn92}}  {{CriticalWork:Brodie:No Man Knows/Short|pages=345, 464}}
−	#{{note|fn93}} {{Book:Bachman:Thesis:1975/Short|pages=139}}
−	#{{note|fn94}} Compton points out that "It is striking that Marinda had no children while Orson was on his mission to Jerusalem [15 April 1840–7 December 1842], then became pregnant soon after Orson returned home.  (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843}}) – {{Book:Compton:Brodie on JS Plural Wives/Short|pages=165}}
−	#{{note|fn95}} See, for example, Brigham Young, "I have a Few Times in My Life Undertaken to Preach to a Traveling Congregation, but My Sermons have been Very Short, and Far Between," (7 October 1866) from Brigham Young Addresses, 1865–1869, A Chronological Compilation of Known Addresses of the Prophet Brigham Young, edited by Elden J. Watson (Salt Lake City), Vol. 5; cited in The Essential Brigham Young, 187–191; Brigham Young, "Increase of the Saints Since Joseph Smith's Death, &c.," (24 August 1872) reported by David W. Evans, Journal of Discourses Vol. 15 (London: Latter-day Saint's Book Depot, 1873), 136}}
−	#{{note|fn96}} Alma Allred, "Review of Todd Compton's in Sacred Loneliness,"  (6 December 1999) <http://www.shields-research.org/Reviews/Rvw-Sacred_Loneliness_Allred.htm>
−	#{{note|fn97}} George Q. Cannon, Journal of Discourses 25:369 (19 Oct 1884).
	[[en:Polygamy book/Children of polygamous marriages]]		[[en:Polygamy book/Children of polygamous marriages]]

---

Revisión del 10:36 1 oct 2017

Tabla de Contenidos

Los hijos de los matrimonios polígamos

Edad de las esposas

Libro de la poligamia, una obra por autor: Gregory L. Smith

Poliandria

Los hijos de los matrimonios polígamos

Saltar a subtema:

• Pregunta: ¿Qué sabemos si Joseph Smith engendró hijos de sus esposas plurales?
• Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso a favor de los niños
• Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso contra los niños
• Pregunta: ¿Cuál es la condición actual de la evidencia para probar o refutar que Joseph Smith tuvo hijos de sus esposas plurales?

Plantilla:Epigraph

∗       ∗       ∗

Plantilla:Epigraph

Pregunta: ¿Qué sabemos si Joseph Smith engendró hijos de sus esposas plurales?

  NEEDS TRANSLATION  

While the record is frustratingly incomplete regarding sexuality, it does little but tease us when we consider whether Joseph fathered children by his plural wives

While the record is frustratingly incomplete regarding sexuality, it does little but tease us when we consider whether Joseph fathered children by his plural wives. Fawn Brodie was the first to consider this question in any detail, though her standard of evidence was depressingly low. Subsequent authors have returned to the problem, though unanimity has been elusive (see Table 1). Ironically, Brodie did not even mention the case of Josephine Lyon, now considered the most likely potential child of Joseph.

Table 1

Table 11‑1 Possible Children of Joseph Smith, Jr., by Plural Marriage^[1]

Endnote links for above table

^{[2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] [19] [20] [21] [22] [23] [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] [34] [35] [36] [37]}

Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso a favor de los niños

  NEEDS TRANSLATION  

Josephine Fisher (Josephine Lyon)

DNA analysis has determined that Josephine Fisher is not a descendant of Joseph Smith, Jr. ^[38], but for many years she appeared to be the strongest possibility. The resolution of this question was difficult to resolve until the appropriate DNA analysis techniques become available.

The case of Josephine Fisher relied on a deathbed conversation:

Just prior to my mothers death in 1882 she called me to her bedside and told me that her days were about numbered and before she passed away from mortality she desired to tell me something which she had kept as an entire secret from me and from all others but which she now desired to communicate to me. She then told me that I was the daughter of the Prophet Joseph Smith….^[39]

Perhaps significantly, Josephine's name shares a clear link with Joseph's. Whether this account proved that she was his biological daughter had long been debated:

Rex Cooper…has questioned the interpretation that Smith was Fisher's biological father. He posits that because Fisher's mother was sealed to Smith, Fisher was his daughter only in a spiritual sense…More problematic is whether there is a discrepancy between what Fisher understood and what her mother meant. That is, did Fisher interpret her mother's remarks to mean she was the biological daughter of Joseph Smith and thus state that with more certitude than was warranted, when in fact her mother meant only that in the hereafter Fisher would belong to Joseph Smith's family through Session's sealing to him? Because Sessions was on her deathbed, when one's thoughts naturally turn to the hereafter, the latter is a reasonable explanation.^[40]

As Danel Bachman notes, however, there seems to be relatively little doubt that

[t]he desire for secrecy as well as the delicacy of the situation assure us that Mrs. Sessions was not merely explaining to her daughter that she was Smith's child by virtue of a temple sealing. The plain inference arising from Jenson's curiosity in the matter and Mrs. Fisher's remarks is that she was, in fact, the offspring of Joseph Smith.^[41]

However, DNA evidence now disproves this theory. It is possible, then, that Fisher misunderstood her mother, but this seems unlikely. Any unreliability is more likely to arise because of a dying woman's confusion than from miscommunication. No evidence exists for such confusion, though we cannot rule it out.

Josephine's account is also noteworthy because her mother emphasizes that "…she [had] been sealed to the Prophet at the time that her husband Mr. Lyon was out of fellowship with the Church."^[42] This may explain her reasoning for being sealed to Joseph at all—her husband was out of fellowship. Todd Compton opines that "[i]t seems unlikely that Sylvia would deny [her husband] cohabitation rights after he was excommunicated," but this conclusion seems based on little but a gut reaction.^[43] These women took their religion seriously; given Sylvia's deathbed remarks, this was a point she considered important enough to emphasize. She apparently believed it would provide an explanation for something that her daughter might have otherwise misunderstood.

There is also clear evidence that at least some early members of the Church would have taken a similar attitude toward sexual relations with an unbelieving spouse. My own third-great grandfather, Isaiah Moses Coombs, provides a striking illustration of this from the general membership of the Church.

Coombs had immigrated to Utah, but his non-member spouse refused to accompany him. Heartsick, he consulted Brigham Young for advice. Young "sat with one hand on my knee, looking at my face and listen[ing] attentively." Then, Young took the new arrival "by the hand in his fatherly way," and said "[Y]ou had better take a mission to the States…to preach the gospel and visit your wife…visit your wife as often as you please; preach the gospel to her, and if she is worth having she will come with you when you return to the valley. God bless and prosper you."^[44]

Coombs did as instructed, but was not successful in persuading his wife. His description of his thoughts is intriguing, and worth quoting at length:

I may as well state here, however, that during all my stay in the States, [my wife and I] were nothing more to each other than friends. I never proposed or hinted for a closer intimacy only on condition of her baptism into the Church. I felt that I could not take her as a wife on any other terms and stand guiltless in the sight of God or my own conscience…I could not yield to her wishes and she would not bend to mine. And so I merely visited her as a friend. This was a source of wonder to our mutual acquaintances; and well it might be for had not my faith been founded on the eternal rock of Truth, I never could have stood such a test, I never could have withstood the temptations that assailed me, but I should have yielded and have abandoned myself to the life of carnal pleasure that awaited me in the arms of my beautiful and adored wife. She was now indeed beautiful. I had thought her lovely as a child—as a maiden she had seemed to me surpassing fair, but as a woman with a form well developed and all the charms of her persona matured, she far surpassed in womanly beauty anything I had ever dreamed of.^[45]

Coombs' account is startlingly blunt and explicit for the age. Yet, if this young twenty-two-year-old male refused marital intimacy with his wife (whom he married knowing their religious differences), Compton's confidence that Sylvia Sessions would not deny marital relations to her excommunicated husband seems misplaced. Sessions may, like Coombs, have seen her faithfulness to the sealing ordinances sufficient to "eventually either in this life or that which is to come enable me to bind my [spouse] to me in bands that could not be broken." Like him, she may have believed that "[My spouse] was blind then but the day would come when [he] would see."^[46]

More importantly, however, is Brian Hales’ more recent work, which demonstrates that Sylvia Sessions Lyon may well have not been married to her husband when sealed to Joseph Smith, contrary to Compton’s conclusion. Thus, rather than being a case of polyandry with sexual relations with two men (Joseph and her first husband) Lyons is instead a case of straight-forward plural marriage.^[47] Given that Joseph has been ruled out as Josephine's father, it may be that Sylvia's emphasis to Josephine about being Joseph's "daughter" referred to a spiritual or sealing sense, and she wished to explain to her daughter why Josephine was, then, sealed to Joseph Smith rather than her biological father.

Other possible children

Olive Gray Frost is mentioned in two sources as having a child by Joseph. Both she and the child died in Nauvoo, so no genetic evidence will ever be forthcoming.^[48]

Pregunta: ¿José Smith produjo hijos por sus esposas plurales ?: El caso contra los niños

  NEEDS TRANSLATION  

Angus M. Cannon seems to have been aware of Fisher's claim to be a child of Joseph Smith, though only second hand. He told a sceptical Joseph Smith III of

one case where it was said by the girl's grandmother that your father has a daughter born of a plural wife. The girl's grandmother was Mother Sessions, who lived in Nauvoo and died here in the valley. Aunt Patty Sessions asserts that the girl was born within the time after your father was said to have taken the mother.^[49]

Clearly, Cannon has no independent knowledge of the case, but reports a story similar to Josephine's affidavit. Cannon's statement is more important because it illustrates how the LDS Church's insistence that Joseph Smith had practiced plural marriage led some of the RLDS Church :to ask why no children by these wives existed. Lucy Walker reported [the RLDS] seem surprised that there was no issue from asserted plural marriages with their father. Could they but realize the hazardous life he lived, after that revelation was given, they would comprehend the reason. He was harassed and hounded and lived in constant fear of being betrayed by those who ought to have been true to him.^[50] Thus the absence of children was something of an embarrassment to the Utah Church, which members felt a need to explain. It would have been greatly to their advantage to produce Joseph's offspring, but could not.^[51]

Anxious to demonstrate that Joseph's plural marriages were marriages in the fullest sense, Lucy M. Walker (wife of Joseph's cousin, George A. Smith) reported seeing Joseph washing blood from his hands in Nauvoo. When asked about the blood, Joseph reportedly told her he had been helping Emma deliver one of his plural wives' children.^[52] Yet, even this late account tells us little about the paternity of the children—Joseph was close to these women (and their husbands, in the case of polyandry), and given the Saints' belief in priesthood blessings, they may have well welcomed his involvement.

George Algernon Lightner and Florentine M. Lightner

Even by the turn of the century, the LDS Church had no solid evidence of children by Joseph. "I knew he had three children," said Mary Elizabeth Lightner, "They told me. I think two of them are living today but they are not known as his children as they go by other names."^[53] Again, evidence for children is frustratingly vague—Lightner had only heard rumours, and could not provide any details. It would seem to me, however, that this remark of Lightner's rules out her children as possible offspring of Joseph. Her audience was clearly interested in Joseph having children, and she was happy to assert that such children existed. If her own children qualified, why did she not mention them?

Orson W. Hyde and Frank Henry Hyde

Two of Marinda Nancy Johnson Hyde's children have been suggested as possible children. The first, Orson, died in infancy, making DNA testing impossible. Compton notes, however, that "Marinda had no children while Orson was on his mission to Jerusalem, then became pregnant soon after Orson returned home. (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843),"^[54] putting the conception date around 16 February 1843.

Frank Hyde's birth date is unclear; he was born on 23 January in either 1845 or 1846.^[55] This would place his conception around 2 May, of either 1844 or 1845. In the former case, Frank was conceived less than two months prior to Joseph's martyrdom. Orson Hyde left for Washington, D.C., around 4 April 1844,^[56] and did not return until 6 August 1844, making Joseph's paternity more likely than Orson's if the earlier birth date is correct.^[57] The key source for this claim is Fawn Brodie, who includes no footnote or reference. Given Brodie's tendency to misread evidence on potential children, this claim should be approached with caution.

Frank's death certificate lists Orson Hyde as the father, however, and places his birth in 1846, which would require conception nearly a year after Joseph's death.^[58] A child by Joseph would have brought prestige to the family and Church, and Orson and Nancy had divorced long before Frank Henry's death.^[59] It seems unlikely, therefore, that Orson would be credited with paternity over Joseph if any doubt existed. Without further data, Brodie's dating should probably be regarded as an error, ruling out Joseph as a possible father.

Ruled out by DNA Evidence: Oliver Buell, Mosiah Hancock, John Reed Hancock, Zebulon Jacobs, Moroni Llewllyn Pratt, and Orrison Smith

Scientific ingenuity has also been applied to the question of Joseph's paternity. Y-chromosome studies have conclusively eliminated Orrison Smith (son of Fanny Alger), Mosiah Hancock, Zebulon Jacobs, John Reed Hancock, Moroni Llewellyn Pratt, and Oliver Buell as Joseph's offspring.^[60]

Two additional children—George Algernon Lightner and Orson W. Hyde—died in infancy, leaving no descendants to test, though as noted above Lightner can probably be excluded on the basis of his mother's testimony.

The testing of female descendants' DNA is much move involved, but work continues and may provide the only definitive means of ruling in or out potential children.

The case of Oliver Buell is an interesting one, since Fawn Brodie was insistent that he was Joseph's son. She based part of this argument on a photograph of Buell, which revealed a face which she claimed was "overwhelmingly on the side of Joseph's paternity."^[61] A conception on this date would make Oliver two to three weeks overdue at birth, which makes Brodie's theory less plausible.^[62]

Furthermore, prior the DNA results, Bachman and Compton pointed out that Brodie's timeline poses serious problems for her theory—Oliver's conception would have had to occurred between 16 April 1839 (when Joseph was allowed to escape during a transfer from Liberty Jail)^[63] and 18 April, when the Huntingtons left Far West.^[64] Brodie would have Joseph travel west from his escape near Gallatin, Davies County, Missouri, to Far West in order to meet Lucinda, and then on to Illinois to the east. This route would require Joseph and his companions to backtrack, while fleeing from custody in the face of an active state extermination order in force.^[65] Travel to Far West would also require them to travel near the virulently anti-Mormon area of Haun's Mill, along Shoal Creek.^[66] Yet, by 22 April Joseph was in Illinois, having been slowed by travel "off from the main road as much as possible"^[67] "both by night and by day."^[68] This seems an implausible time for Joseph to be meeting a woman, much less conceiving a child. Furthermore, it is evident that Far West was evacuated by other Church leaders, "the committee on removal," and not under the prophet’s direction, who did not regain the Saints until reaching Quincy, Illinois.^[69]

Brodie's inclusion of Oliver Buell is also inconsistent, since he was born prior to Joseph's sealing to Prescinda. By including Oliver as a child, Brodie wishes to paint Joseph as an indiscriminate womanizer. Yet, her theory of plural marriage argues that Joseph "had too much of the Puritan in him, and he could not rest until he had redefined the nature of sin and erected a stupendous theological edifice to support his new theories on marriage."^[70] Thus, Brodie argues that Joseph created plural marriage to justify his immorality—yet, she then has him conceiving a child with Prescinda before being sealed to her. By her own argument, the paternity must therefore be seen as doubtful.^[71]

Despite Brodie's enthusiasm, no other author has included Oliver on their list of possible children (see Table 1). And, DNA evidence has conclusively ruled him out. Oliver is an excellent example of Brodie's tendency to ignore and misread evidence which did not fit her preconceptions, and suggests that caution is warranted before one condemns Joseph for a pre-plural marriage "affair" or other improprieties. Since Brodie was not interested in giving Joseph the benefit of the doubt, or avoiding a rush to judgment, her decision is not surprising.

John Reed Hancock is another of Brodie's suggestions, though no other author has followed her. The evidence for Joseph having married Clarissa Reed Hancock is scant,^[72] and as with Oliver Buell it is unlikely (even under Brodie's jaded theory of plural marriage as justification for adultery) that Joseph would have conceived a child with a woman to whom he was not polygamously married. DNA testing has since confirmed our justified scepticism of Brodie's claim.^[73]

John Hyrum Buell, Son of Prescinda Huntington Buell

Bachman mentions a "seventh child" of Prescinda's, likely John Hyrum Buell, for whom the timeline would better accommodate conception by Joseph Smith. There is no other evidence for Joseph's paternity, however, save Ettie V. Smith's account in the anti-Mormon Fifteen Years Among the Mormons (1859), which claimed that Prescinda said she did not know whether Joseph or her first husband was John Hyrum's father.^[74] As Compton notes, such an admission is implausible, given the mores of the time.^[75]

Besides being implausible, Ettie gets virtually every other detail wrong—she insists that William Law, Robert Foster, and Henry Jacobs had all been sent on missions, only to return and find their wives being courted by Joseph. Ettie then has them establish the Expositor.^[76] While Law and Foster were involved with the Expositor, they were not sent on missions, and their wives did not charge that Joseph had propositioned them. Jacobs had served missions, but was present during Joseph's sealing to his wife, and did not object (see Chapter 9). Jacobs was a faithful Saint unconnected to the Expositor.

Even the anti-Mormon Fanny Stenhouse considered Ettie Smith to be a writer who "so mixed up fiction with what was true, that it was difficult to determine where one ended and the other began,"^[77] and a good example of how "the autobiographies of supposed Mormon women were [as] unreliable"^[78] as other Gentile accounts, given her tendency to "mingl[e] facts and fiction" "in a startling and sensational manner."^[79]

Brodie herself makes no mention of John Hyrum as a potential child (and carelessly misreads Ettie Smith's remarks as referring to Oliver, not John Hyrum). No other historian has even mentioned this child, much less argued that Buell was not the father (see Table 1).

Scant evidence: Sarah Elizabeth Holmes, Hannah Ann Dibble, Loren Walker Dibble, Joseph Albert Smith, and Carolyn Delight

A few other possibilities should be mentioned, though the evidence surrounding them is tenuous. Sarah Elizabeth Holmes was born to Marietta Carter, though “No evidence links her with Joseph Smith.”^[80] The Dibble children suffer from chronology problems, and a lack of good evidence that Joseph and their mother was associated. Loren Dibble was, however, claimed by some Mormons as a child of Joseph’s when confronted with Joseph Smith III’s skepticism.^[81]

Joseph Albert Smith was born to Esther Dutcher, but the available evidence supports her polyandrous sealing to Joseph as for eternity only. Carolyn Delight has no evidence at all of a connection to Joseph—the only source is a claim to Ugo Perego, a modern DNA researcher.^[82] No textual or documentary evidence is known for her at all.

Fanny Alger and Eliza R. Snow: Miscarriages?

We have elsewhere seen the tenuous basis for many conclusions about the Fanny Alger marriage (see here and here). The first mention of a pregnancy for Fanny is in an 1886 anti-Mormon work, citing Chauncey Webb, with whom Fanny reportedly lived after leaving the Smith home.^[83] Webb claimed that Emma "drove" Fanny from the house because she "was unable to conceal the consequences of her celestial relation with the prophet." If Fanny was pregnant, it is curious that no one else remarked upon it at the time, though it is possible that the close quarters of a nineteenth-century household provided Emma with clues. If Fanny was pregnant by Joseph, the child never went to term, died young, or was raised under a different name.

A family tradition—repeated by anti-Mormon Wyl—holds that Eliza R. Snow was pregnant and shoved down the stairs by a jealous Emma before being required to leave the Smith home.^[84] The tradition holds that Eliza, "heavy with child" subsequently miscarried. While Eliza was required to leave the home and Emma was likely upset with her, no contemporary evidence points to a pregnancy.^[85] Eliza's diary says nothing about the loss of a child, which would be a strange omission given her love of children.^[86] It seems unlikely that Eliza would have still been teaching school in an advanced state of pregnancy, especially given that her appearance as a pregnant "unwed mother" would have been scandalous in Nauvoo. Emma's biographers note that "Eliza continued to teach school for a month after her abrupt departure from the Smith household. Her own class attendance record shows that she did not miss a day during the months she taught the Smith children, which would be unlikely had she suffered a miscarriage."^[87] Given Emma's treatment of the Partridge sisters, who were also required to leave the Smith household, Emma certainly needed no pregnancy to raise her ire against Joseph's plural wives.

Eliza repeatedly testified to the physical nature of her relationship with Joseph Smith (see Chapter 9), and was not shy about criticizing Emma on the subject of plural marriage.^[88] Yet, she never reported having been pregnant, or used her failed pregnancy as evidence for the reality of plural marriage.

In the absence of further information, both of these reported pregnancies must be regarded as extremely speculative.

Pregunta: ¿Cuál es la condición actual de la evidencia para probar o refutar que Joseph Smith tuvo hijos de sus esposas plurales?

  NEEDS TRANSLATION  

As always, we are left where we began—with more suspicions and possibilities than certitudes

Few authors agree on which children should even be considered as Joseph's potential children. Candidates which some find overwhelmingly likely are dismissed—or even left unmentioned—by others. Recent scholars have included between one to four potential children as options. Of these, Josephine Lyon was the most persuasive, until her relationship to Joseph Smith was ultimately disproven through DNA testing. Orson W. Hyde died in infancy, and so can never be definitively excluded as a possible child, though the dates of conception argue against Joseph's paternity. Oliver Gray Frost is mentioned in two sources as having a child by Joseph. Both she and the child died in Nauvoo, so no genetic evidence will ever be forthcoming.^[89]

Table 2

This table is in the same order as Table 1.^[90]

Endnote links for above table

Brodie;^[91] Bachman;^[92]; and Compton.^[93]

As always, we are left where we began—with more suspicions and possibilities than certitudes. One's attitude toward Joseph and the Saints will influence, more than anything else, how these conflicting data are interpreted.

The uncertainty surrounding Joseph's offspring is even more astonishing when we appreciate how much such a child would have been valued. The Utah Church of the 19th century was anxious to prove that Joseph had practiced full plural marriage, and that their plural families merely continued what he started. Any child of Joseph's would have been treasured, and the family honoured. There was a firm expectation that even Joseph's sons by Emma would have an exalted place in the LDS hierarchy if they were to repent and return to the Church.^[94] As Alma Allred noted, "Susa Young Gates indicated that [Brigham Young] wasn’t aware of such a child when she wrote that her father and the other apostles were especially grieved that Joseph did not have any issue in the Church."^[95]

In 1884, George Q. Cannon bemoaned this lack of Joseph's posterity:

There may be faithful men who will have unfaithful sons, who may not be as faithful as they might be; but faithful posterity will come, just as I believe it will be the case with the Prophet Joseph's seed. To-day he has not a soul descended from him personally, in this Church. There is not a man bearing the Holy Priesthood, to stand before our God in the Church that Joseph was the means in the hands of God, of founding—not a man to-day of his own blood,—that is, by descent,—to stand before the Lord, and represent him among these Latter-day Saints.^[96]

Brigham and Cannon, a member of the First Presidency, would have known of Joseph's offspring if any of the LDS leadership did. Yet, despite the religious and public relations value which such a child would have provided, they knew of none. It is possible that Joseph had children by his plural wives, but by no means certain. The data are surprisingly ephemeral.

1. ↑ MN = Brodie, No Man Knows My History, 2nd edition (1971); Bachman, "Mormon Practice of Polygamy" (1975); VW=Van Wagoner, Mormon Polygamy, 2nd edition (1989); Fo = Foster, Religion and Sexuality (1984); Co = Compton, In Sacred Loneliness (1997); Be = Bergera, "Identifying the Earliest Mormon Polygamists," (2005); Ha = Hales, Joseph Smith’s Polygamy (2013).Y – indicates the author considers the child a possible child of Joseph Smith, Jr. N - indicates that author argues against this child being Joseph's child, or lists someone else as the father. Ø - indicates that author does not mention the possibility (pro or con) of this being Joseph's child.
2. ↑ Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 43–44, and 43n43.
3. ↑ Lawrence Foster, Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community, Illini Book Edition ed. (New York: Oxford University Press, 1984 [1981]), 157–158.. Foster notes that "there are a number of family traditions in Utah of children by plural wives of Joseph Smith, I have not been able to investigate them closely enough to determine their possible validity" (311n116). Foster then cites Brodie for examples of such allegations. Foster's work cannot be considered an independent examination of the evidence for or against the paternity of specific individuals.
4. ↑ Bergera writes that four "may or may not" have been fathered by Joseph, citing Todd Compton, "Fawn Brodie on Joseph Smith's Plural Wives and Polygamy: A Critical View," in Reconsidering No Man Knows My History: Fawn M. Brodie and Joseph Smith in Retrospect, ed. Newell G. Bringhurst (Logan, Utah: Utah State University Press, 1996), xxx. as the authority. See Gary James Bergera, "Identifying the Earliest Mormon Polygamists, 1841–44," Dialogue: A Journal of Mormon Thought 38/ 3 (Fall 2005): 49–50n115. Interestingly, Compton's article lists only one of these four (Josephine Fisher) as a likely child of Joseph's—Bergera's reference does not support his claim.
5. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 298–299.
6. ↑ Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 345. ( Index of claims )
7. ↑ Danel W. Bachman, “A Study of the Mormon Practice of Polygamy Before the Death of Joseph Smith,” (1975) (unpublished M.A. thesis, Purdue University), 140.
8. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 172.
9. ↑ Brodie, No Man Knows My History, 301–302, 345–346, 470–471.
10. ↑ Bachman, "Mormon Practice of Polygamy," 140.
11. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 172.
12. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 167–168. gives the following data which argue for the 1840 birthdate: Prescinda's genealogy records, Essom's Pioneers and Prominent Men of Utah, "A Venerable Woman," Women's Exponent, Prescinda's holographic autobiography. Only Augusta Joyce Crocheron, Representative Women of Deseret mentions the 1839 date, saying merely, "About this time' her son Oliver was born" (italics added). Clearly the 1840 date has much better attestation.
13. ↑ Brodie, No Man Knows My History, 301–302, 345, 460–462. Brodie was so convinced of Joseph's paternity, that she wrote "If Oliver Buell isn't a Smith them I'm no Brimhall [her mother's family]." - Fawn Brodie to Dale Morgan, Letter, 24 March 1945, Dale Morgan papers, Marriott Library, University of Utah; cited by Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 166. Compton devastates Brodie's circumstantial case for Buell as a child of Joseph (166–173), and DNA has definitively vindicated his skepticism.
14. ↑ Bachman, "Mormon Practice of Polygamy," 137–138.
15. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 166–173.
16. ↑ Bachman, "Mormon Practice of Polygamy," 139. suggests that this child is more likely than Oliver to be Joseph's, but he remains skeptical.
17. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 167.
18. ↑ Brodie, No Man Knows My History, 345, 464.
19. ↑ Bachman, "Mormon Practice of Polygamy," 139.
20. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 164.
21. ↑ Brodie, No Man Knows My History, 465.
22. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 164.
23. ↑ Brodie, No Man Knows My History, 345, 467.
24. ↑ Bachman, "Mormon Practice of Polygamy", 140}}
25. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
26. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
27. ↑ Brodie, No Man Knows My History, 345, 464.
28. ↑ Bachman, "Mormon Practice of Polygamy," 139.
29. ↑ Compton points out that "It is striking that Marinda had no children while Orson was on his mission to Jerusalem [15 April 1840–7 December 1842], then became pregnant soon after Orson returned home. (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843). – Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
30. ↑ Brodie, No Man Knows My History, 345, 464.
31. ↑ Bachman, "Mormon Practice of Polygamy," 139–140.
32. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
33. ↑ Bachman, "Mormon Practice of Polygamy," 140–141.
34. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 172.
35. ↑ Brodie, No Man Knows My History, 345, 464.
36. ↑ Bachman, "Mormon Practice of Polygamy," 139–140.
37. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
38. ↑ R. Scott Lloyd, "Joseph Smith apparently was not Josephine Lyon's father, Mormon History Association speaker says," Deseret News (13 June 2016)
39. ↑ Josephine R Fisher, affidavit, 24 February 1915, LDS Archives.
40. ↑ Kathryn M. Daynes, More Wives than One: Transformation of the Mormon Marriage System, 1840–1910 (Urbana, Illinois: University of Illinois Press, 2001), 30. ISBN 0252026810.; citing Rex Eugene Cooper, Promises Made to the Fathers: Mormon Covenant Organization (Publications in Mormon Studies), (University of Utah Press, 1990), 143n1}}
41. ↑ Bachman, "Mormon Practice of Polygamy," 142.
42. ↑ Josephine R Fisher, affidavit, 24 February 1915, LDS Archives.
43. ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 183. ( Index of claims )
44. ↑ Kate B. Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal (Salt Lake City, Utah: published by Daughters of Utah Pioneers through Utah Printing Company, n.d.), 345}}
45. ↑ Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal, 350–351.
46. ↑ Carter, ed., Isaiah M[oses] Coombs from His Diary and Journal, 339.
47. ↑ See Brian C. Hales, "The Joseph Smith-Sylvia Sessions Plural Sealing: Polyandry or Polygyny?" Mormon Historical Studies 9/1 (Spring 2008), 41–57. [41–57] and Brian C. Hales, Joseph Smith's Polygamy Volume 1: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 349–376.
48. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 293, 297–298.
49. ↑ Angus M. Cannon, Statement of an Interview with Joseph Smith, President of the ‘Reorganites,’ October 12, 1905," LDS Archives; cited by Van Wagoner, Mormon Polygamy, 44n43}}
50. ↑ Lucy Walker Kimball, "Recollections," LDS Archives, 41; cited in Bachman, "Mormon Practice of Polygamy," 139.n165}} from Rodney W. Walker and Noel W. Stevenson, Ancestry and Descendants of John Walker [1794–1869] of Vermont and Utah, Descendants of Robert Walker, and Emigrant of 1632 from England to Boston, Mass. (Kaysville, Utah: Inland Printing Co., 1953), 35. Portions also cited by Van Wagoner, Mormon Polygamy, 44n43
51. ↑ This need remains to the present. Despite the fact that most RLDS historians have accepted that Joseph Smith did teach and practice plural marriage, some members remain unconvinced. Reorganization conservative and voice for many "fundamentalist" members of the Reorganization Richard Price continues to insist that "The truth [that Joseph did not teach plural marriage] is found in Joseph's denials, and the fact that he had no children by any woman but his wife Emma." – Richard and Pamela Price, Joseph Smith Fought Polygamy—Vision Articles [from Vision Magazine, Vol. 32–46, 48–51, 53–56], vol. 2 (E-book: Price Publishing Company, n.d.)
52. ↑ Bachman, "Mormon Practice of Polygamy," 140–141.; citing Lucy M. Smith, written statement (18 May 1892), in Papers of George A. Smith family, Special Collections, Marriot Library, University of Utah, Salt Lake City. Bachman notes that a second, undated, signed statement exists which tells "essentially the same story" in the Wilford C. Wood Museum in Bountiful, Utah. (See Bachman, "Mormon Practice of Polygamy," 140–141n175.)
53. ↑ Mary Elizabeth Rollins Lightner, "Remarks," given at BYU 14 April 1905, typescript, BYU.
54. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
55. ↑ Brodie, No Man Knows My History, 345, 464. gives his birth as 1845, though there is no footnote indicating her source. Frank's death certificate lists his birth in 1846}} Compton follows the date of 1846, citing Howard H. Barron, Orson Hyde: Missionary-Apostle-Colonizer (Salt Lake City: Horizon, 1977), 134 and Ancestral File.
56. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:286. BYU Studies link Times and Seasons 5 (15 September 1844): 651}}
57. ↑ Plantilla:Book:Jenson:LDS Church Chronology.
58. ↑ Frank H. Hyde, State of Utah--Death Certificate, State Board of Health File No. 967300}} Online at <http://wiki.hanksplace.net/index.php/Image:FrankHHyde.jpg>
59. ↑ Compton, In Sacred Loneliness, 249.
60. ↑ Ugo A. Perego and Scott R. Woodward, "Reconstructing the Y-Chromosome of Joseph Smith" (paper presented at the Mormon History Association Conference, 28 May 2005); see also Ugo A. Perego et al., "Reconstructing the Y-Chromosome of Joseph Smith Jr.: Genealogical Applications," Journal of Mormon History 32/ 2 (Summer 2005); Carrie A. Moore, "DNA Tests Rule out 2 as Smith Descendants," Deseret Morning News 10 November 2007): Michael DeGroote, "DNA solves a Joseph Smith mystery," Deseret News (9 July 2011). Don Alonzo Smith was likewise ruled out; see letter from Perego to Hales on 6 December 2011 cited in Hales, Joseph Smith's Polygamy Vol. 1, 296, note i.
61. ↑ Brodie, No Man Knows My History, 301. Brodie includes the picture between 298–299}}
62. ↑ Bachman, "Mormon Practice of Polygamy," 138.
63. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:320–321. BYU Studies link
64. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 168–171.
65. ↑ See Clark V. Johnson, "Northern Missouri," in S. Kent Brown, Donald Q. Cannon, Richard H. Jackson (editors), Historical Atlas of Mormonism (New York: Simon & Schuster, 1994), 42}}
66. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 170.
67. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:320–321. BYU Studies link
68. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:327. BYU Studies link
69. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:315, 319, 322_323, 327. BYU Studies link
70. ↑ Brodie, No Man Knows My History, 297.
71. ↑ Bachman, "Mormon Practice of Polygamy," 138 makes similar points.
72. ↑ See Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 164–165.
73. ↑ Michael DeGroote, "DNA solves a Joseph Smith mystery," Deseret News (9 July 2011).
74. ↑ NW Green [Ettie V. Smith], Fifteen Years among the Mormons (New York: H. Dayton, Publishers, 1860 [1858]), 34-35.
75. ↑ Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 166.
76. ↑ Plantilla:CriticalWork:Green:Fifteen Years
77. ↑ Plantilla:CriticalWork:Stenhouse:Tell It All/Full title
78. ↑ Mrs. T. B. H. (Fanny) Stenhouse, "Tell It All": The Story of a Life's Experience in Mormonism (Hartford, CT: Worthington, 1874), x.
79. ↑ Mrs. T. B. H. (Fanny) Stenhouse, "Tell It All": The Story of a Life's Experience in Mormonism (Hartford, CT: Worthington, 1874), xi-xii.
80. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 298.
81. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 298. Hales cites Joseph Smith III to Bro. E.C. Brand, 26 January 1894, 65}}
82. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 298.
83. ↑ Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 57. Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 66–67. Discussed in Bachman, "Mormon Practice of Polygamy," 140. Also in Compton, In Sacred Loneliness, 34–35.
84. ↑ Compton, In Sacred Loneliness, 314–315.
85. ↑ This bit of folklore is explored in Maureen Ursenbach Beecher et al., "Emma and Eliza and the Stairs," Brigham Young University Studies 22/ 1 (Fall 1982): 86–96}} RLDS author Richard Price also argues that the physical layout of the Mansion House makes the story as reported by Charles C. Rich unlikely, in "Eliza Snow Was Not Pushed Down the Mansion House Stairs," in Richard Price. "Joseph Smith Fought Polygamy: How Men Nearest the Prophet Attached Polygamy to His Name in Order to Justify Their Own Polygamous Crimes." (n.p.: Price Publishing Company, 2001), chapter 9 <http://restorationbookstore.org/jsfp-index.htm > Price's dogmatic insistence that Joseph never taught plural marriage, however, cannot be sustained by the evidence.
86. ↑ See discussion in Bachman, "Mormon Practice of Polygamy," 140n73.
87. ↑ Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith, 2nd edition, (Urbana and Chicago: University of Illinois Press, 1994), 136. ISBN 0252062914. ISBN 978-0252062919.
88. ↑ See, for example, Eliza R. Snow, Woman's Exponent 8 (1 November 1879): 85: "So far as Sister Emma personally is concerned, I would gladly have been silent and let her memory rest in peace, had not her misguided son, through a sinister policy, branded her name with gross wickedness [by quoting her as denying plural marriage]."
89. ↑ Brian C. Hales, Joseph Smith's Polygamy Volume 1: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 298.
90. ↑ MN = Brodie, No Man Knows My History, 2nd edition (1971); Bachman, "Mormon Practice of Polygamy" (1975); VW=Van Wagoner, Mormon Polygamy, 2nd edition (1989); Fo = Foster, Religion and Sexuality (1984); Co = Compton, In Sacred Loneliness (1997); Be = Bergera, "Identifying the Earliest Mormon Polygamists," (2005); Ha = Hales, Joseph Smith’s Polygamy (2013). Y – indicates the author considers the child a possible child of Joseph Smith, Jr. N - indicates that author argues against this child being Joseph's child, or lists someone else as the father. Ø - indicates that author does not mention the possibility (pro or con) of this being Josep's child.
91. ↑ Brodie, No Man Knows My History, 345, 464.
92. ↑ Bachman, "Mormon Practice of Polygamy," 139.
93. ↑ Compton points out that "It is striking that Marinda had no children while Orson was on his mission to Jerusalem [15 April 1840–7 December 1842], then became pregnant soon after Orson returned home. (He arrived in Nauvoo on December 7, 1842, and Marinda bore Orson Washington Hyde on November 9, 1843}}) – Compton, "Fawn Brodie on Joseph Smith's Plural Wives," 165.
94. ↑ See, for example, Brigham Young, "I have a Few Times in My Life Undertaken to Preach to a Traveling Congregation, but My Sermons have been Very Short, and Far Between," (7 October 1866) from Brigham Young Addresses, 1865–1869, A Chronological Compilation of Known Addresses of the Prophet Brigham Young, edited by Elden J. Watson (Salt Lake City), Vol. 5; cited in The Essential Brigham Young, 187–191; Brigham Young, "Increase of the Saints Since Joseph Smith's Death, &c.," (24 August 1872) reported by David W. Evans, Journal of Discourses Vol. 15 (London: Latter-day Saint's Book Depot, 1873), 136}}
95. ↑ Plantilla:Paper:Allred:Review of ISL
96. ↑ Plantilla:JDmini