THE DOCTRINE OF PLURAL MARRIAGE
Compilation by Tim Rathbone

Patriarchal, Celestial & Plural Marriage

1. The Seer, Prospectus; January, 1853; Orson Pratt.

     The views of the Saints in regard to the ancient Patriarchal
Order of Matrimony or Plurality of Wives as developed in a
revelation given through Joseph the Seer, will be fully
published.


2. Millennial Star., Vol. 22:498-99; 1860.

     The polygamy of the "Mormons" is a renewal of the ancient
patriarchal order.


3. Affidavit of Joseph B. Noble signed June 26, 1869; Historical
Record, Vol.  6:221.

     . . .that in the fall of 1840, Joseph Smith taught him the
principle of celestial or plural marriage, or a plurality of
wives; and that. . .


4. Affidavit of John Benbow signed 28 August 1869; Historical
Record, Vol.  6:222.

     President Joseph Smith taught him and his wife, Jane Benbow,
the doctrine of celestial marriage, or plurality of wives, Hyrum
being present.


5. J.D. 13:197; October 9, 1869; George Q. Cannon.

     We have heard, during Conference, a great many precious
instructions, and in none have I been more interested than in
those which have been given to the Saints concerning that much
mooted doctrine called Patriarchal or Celestial Marriage.


6. Affidavit of Benjamin F. Johnson signed March 4, 1870;
Historical Record, Vol. 6:221.

     . . .where, to my great surprise, he [Joseph] commenced to
open up to me the principle of plural or celestial marriage.


7. Affidavit of William Clayton signed February 16, 1874;
Historical Record, Vol. 6:225.

     After giving me lengthy instructions and information
concerning the doctrine of celestial or plural marriage, he
concluded his remarks. . .


8. Affidavit of Eliza R. Snow published in the Deseret News
October 22, 1879; Historical Record, Vol. 6:224.

     . . .he could not do it more effectually than by proving her
denial of any knowledge of polygamy (celestial marriage), and its
practice by her husband.


9. Deseret News, May 20, 1886; Historical Record, Vol. 6:220;
Joseph F. Smith.

     . . .they are not denials of plural or celestial marriage as
taught by Joseph and Hyrum. . .


10. Historical Record, Vol. 6:223; Andrew Jensen.

     Further, the fact is established that Joseph Smith received
the revelation on celestial or plural marriage, and the eternity
of the marriage covenant.


11. Spencer's Letters, p. 193; Orson Spencer.

     When God sets up any portion of His Kingdom upon the earth,
it is patterned after his own order in the heavens. When He gives
to man a pattern of family organization on the earth that pattern
will be just like his own family organization in the heavens. The
family of Abraham was a transcript of a celestial pattern. .
.This family order of Abraham was spread out before God, and met
with His entire and full approbation. And why did God approve of
it? Because it is the only order practiced in the celestial
heavens, and the only peaceful, united, and prosperous order that
will endure, while man invented orders and devices will utterly
deceive and perish with the using.


            The New & Everlasting Covenant of Marriage

1. Utah Stake Historical Record #64904/CH0/1877-1888. Quarterly
Conference held March 3rd and 4th, 1883; Sunday, 2 PM (page 271-
); President Wilford Woodruff.

     The new and everlasting Covenant is marriage, plural
marriage - men may say that with their single marriage the same
promises and blessings had been granted, why cannot I attain to
as much as with three or four, many question me in this manner I
suppose they are afraid of Edmunds, what is the Covenant? it is
the eternity of the marriage covenant, and includes a plurality
of wives and takes both to make the law - the Lord leads the mind
step by step to this point - first that all covenants must be
made by his power - next the eternity of the covenant reaching
into Eternity after this the Lord tells us what the Law is and
how he justified his servants. God commanded Abraham and Sarah
gave Hagar to Abraham because this was the law ordained for the
fullness and glory of God before the world was. This was the law
and from Hagar sprang many nations, the Lord has said that to
whom this Revelation is given, that they are eligible to this
law, its blessings and its requirements - the men can only be
saved by acts of Righteousness and the woman are under the same
law. Joseph Smith declared that all who became heirs of God and
joint heirs of Christ must obey his law or they cannot enter into
the fullness and if they do not they may loose the one talent,
when men are offered knowledge and they refuse it they will be
damned and there is not a man that is sealed by this priesthood
by covenants to enter into the fullness of the law and the same
with the woman she says she will observe all that pertains to the
new and everlasting Covenant both are under the Covenant - and
must obey if they wish to enter into a continuation of the lives
or of the seeds.


2. Declarations of the First Presidency on Temple Work, Vol.
5:44; May 22, 1888.


President's office
Salt Lake City, Utah
May 22, 1888

Bishop S.A. Woolley,
19th Ward, Salt Lake City,

Dear Brother: . . .

     You asked whether a person who has once been married in the
Endowment House or Temple, and is left a widow or a widower,
commits adultery by marrying again when the ceremony is performed
by a justice of the peace or a civil officer.

     There is a manifest impropriety, which every Latter-day
Saint who has had his or her endowments should perceive, in such
a person going to a civil officer to have a ceremony of marriage
performed. The fact that such a person does so is in evidence
that he or she is falling away, because if in good standing a
recommendation could be obtained for the temple, where the
ceremony could be performed, should be performed according to the
order which God has instituted. But a person marrying under such
circumstances does not commit adultery.

     You ask some other questions concerning how many living
wives a man must have to fulfill the law.

     When a man, according to the revelation, marries a wife
under the holy order which God has reveals and then marries
another in the same say, he enters into the new and everlasting
covenant, so far as he has gone he has obeyed the law. I know of
no requirement which makes it necessary for a man to have three
living wives at a time.

With kind regards,
I remain,

Your Brother,

W. Woodruff.


3. First Presidency Letterpress Copybooks, 1877-1949, p. 385;
CR/1/20/#17.


                                   Feb. 25th, 1889

Elder Martin Johansen,
               Ferron
     Dear Brother:--Your letter of Feb. 20th, asking certain
questions, has been received.
     It would be quite proper for you to submit all such
questions to the Bishop of you[r] Ward or the President of your
stake. However, in reply to your question as to what is meant in
Sec. 131 Book of Doc. & Cov.--viz:
     "If a man hath one wife seal[ed] to him in the Temple for
time and for all eternity, will he enter into the celestial glory
and have increase, or hath it reference to a man who hath more
than one wife sealed to him?"
     It may mean one wife, under certain circumstances; but when
circumstances will permit it means more.
     The words through the Prophet Joseph, as recorded in Sec.
131 Doctrine and Covenants, are correct and mean what they say.

                                                                        
        With kind regards, Your
                                        Brother, W. Woodruff


         The Patriarchal Law of Marriage Given to Abraham

1. J.D. 4:224; February 8, 1857; Salt Lake Tabernacle; Pres.
Heber C. Kimball.

     Do you suppose that Joseph and Hyrum and all those good men
would associate with those ancient worthies, if they had not been
engaged in the same practices?  They had to do the works of
Abraham, Isaac, and Jacob, in order to be admitted where they
are; they had to be polygamists in order to be received into
their society.


2. J.D. 11:268-69; August 19, 1866; Salt Lake Bowery; Pres.
Brigham Young.

     It is the word of the Lord, and I wish to say to you, and
all the world, that if you desire with all your hearts to obtain
the blessings which Abraham obtained, you will be polygamists at
least in your faith, or you will come short of enjoying the
salvation and the glory which Abraham has obtained. This is as
true as that God lives.


3. J.D. 13:200; October 9, 1869; Salt Lake Tabernacle; George Q.
Cannon.

     God revealed that strait and narrow way (D&C 132:22) to
Abraham, and taught him how he could enter therein. He taught him
the principle of plurality of wives; Abraham practiced it and
bequeathed it to his children as a principle which they were to
practice.


4. J.D. 21:10; December 7, 1879; 17th Ward Meetinghouse, Salt
Lake City, at the Funeral of William Clayton; Joseph F. Smith.

     And as he [Wm Clayton] has here stated, as having come from
the mouth of the Prophet, this doctrine of eternal union of
husband and wife, and of plural marriage, is one of the most
important doctrines ever revealed to man in any age of the world.
Without it man would come to a full stop; without it we never
could be exalted to associate with and become gods, neither could
we attain to the power of eternal increase, or the blessings
pronounced upon Abraham, Isaac, and Jacob, the fathers of the
faithful.


5. J.D. 23:132; May 14, 1882, Sunday; Salt Lake Tabernacle;
Wilford Woodruff.

     We declare to all men that the God of heaven commanded
Joseph Smith to introduce and practice the patriarchal order of
marriage, including the plurality of wives. And why? Because it
was the law given to Abraham, Isaac and Jacob for certain
purposes.


6. Life of Wilford Woodruff, p. 542, by Matthias F. Cowley;
October 13, 1882.

     Concerning the Patriarchal Order of Marriage, President
Taylor said: 'If we do not embrace that principle soon, the keys
will be turned against us. If we do not keep the same law that
our Heavenly Father has kept, we cannot go with Him.  A man
obeying a lower law is not qualified to preside over those who
keep a higher law.' In harmony with the remarks of President
Taylor, Elder Woodruff observed: 'The reason why the Church and
Kingdom of God cannot advance without the Patriarchal Order of
Marriage is that it belongs to this dispensation just as baptism
for the dead does, or any law or ordinance that belongs to a
dispensation. Without it the Church cannot progress. The leading
men of Israel who are presiding over stakes will have to obey the
law of Abraham, or they will have to resign.'


7. The Gospel Kingdom, p. 390; 4th ed.; Revelation given to
President John Taylor, October 13, 1882.

     You may appoint Seymour B. Young to fill up the vacancy in
the presiding quorum of Seventies, if he will conform to my law;
for it is not meet that men who will not abide my law shall
preside over my priesthood.


         Necessary to Gain Exaltation & Fulness of Glory

1. J.D. 1:54; August 29, 1852; Salt Lake Tabernacle; Orson Pratt.

     In reply we will show you that it is incorporated as a part
of our religion, and necessary for our exaltation of the fulness
of the Lord's glory in the eternal world. Before we get through,
we will endeavour to tell you why we consider it an essential
doctrine to glory and exaltation, to our fulness of happiness in
the world to come.


2. J.D. 11:269; August 19, 1866; Salt Lake Bowery; Pres. Brigham
Young.

     The only men who become Gods, even the Sons of God, are
those who enter into polygamy. Others attain unto a glory and may
even be permitted to come into the presence of the Father and the
Son; but they cannot reign as kings in glory, because they had
blessings offered unto them, and they refused to accept them.


3. Historical Record, Vol. 6:226; February 16, 1874; William
Clayton.

     From him [Joseph Smith] I learned that the doctrine of
plural and celestial marriage is the most holy and important
doctrine ever revealed to man on the earth, and that without
obedience to that principle no man can ever attain to the fulness
of exaltation in celestial glory.


4. J.D. 20:28; July 7, 1878, Sunday morning; Salt Lake Tab.;
Joseph F. Smith.

     Some people have supposed that the doctrine of plural
marriage was a sort of superfluity, or non-essential to the
salvation or exaltation of mankind. In other words, some of the
Saints have said, and believe, that a man with one wife, sealed
to him by the authority of the Priesthood for time and eternity,
will receive an exaltation as great and glorious, if he is
faithful, as he possibly could with more than one. I want here to
enter my solemn protest against this idea, for I know it is
false. . .The marriage of one woman to a man for time and
eternity by the sealing power, according to the law of God, is a
fulfillment of the celestial law of marriage in part --- and is
good as far as it goes --- But this is only the beginning of the
law, not the whole of it.  Therefore, whoever has imagined that
he could obtain the fullness of the blessings pertaining to this
celestial law, by complying with only a portion of its
conditions, has deceived himself. He cannot do it.


5. Journal of Eliza M. Partridge (Smith) Lyman, pp. 92-94; 1879.

     It is now about thirty-six years since the Prophet Joseph
Smith taught to me the principles of Celestial Marriage. I was
then married by the order and have raised a family of both sons
and daughters in what is called Polygamy, and I am not afraid to
say that it is one of the most pure and holy principles that has
ever been revealed to the LDS, and one that is necessary to our
exaltation.
* * * Then let us rejoice my Sisters, that we are numbered with
the People of God, that we have embraced the Celestial Order of
Marriage, and happy shall we be in a coming day if we have never
spoken lightly of sacred things.


6. J.D. 24:146; May 6, 1883, Sunday morning; Quarterly Stake
Conference held in Logan, Cache County, Utah; George Q. Cannon.

     And I obeyed the doctrine of patriarchal marriage, upon the
same principle of salvation and of exaltation, and that if I
would be exalted in the presence of God I must obey the law.


7. The Contributor, Vol. 13:196; February 1892; First Presidency
and Quorum of the Twelve Apostles.

     We, the First Presidency and Apostles of the Church of Jesus
Christ of Latter-day Saints, beg respectfully to represent to
your Excellency the following facts:
     We formerly taught to our people that polygamy, or celestial
marriage, as commanded by God through Joseph Smith, was right;
that it was a necessity to men's highest exaltation in the life
to come. . .up to a short time before September, 1890 [when the
Manifesto was issued].


8. Historical Record, Vol. 6:231; Bishop S. A. Woolley.

     . . .and that no man could or would receive a fulness of
celestial glory and eternal life, except he obeyed that law, and
had more than one living wife at the same time.


           Necessary For The Church To Advance Forward

1. J.D. 11:221; April 7, 1866; Salt Lake Tabernacle; John Taylor.

     Joseph Smith told others; he told me, and I can bear witness
of it, 'that if this principle was not introduced, this Church
and kingdom could not proceed.' When this commandment was given,
it was so far religious, and so far binding upon the Elders of
this Church, that it was told them if they were not prepared to
enter into it, and to stem the torrent of opposition that would
come in consequence of it, the keys of the kingdom would be taken
from them.


2. J.D. 21:10; December 7, 1879; Funeral of William Clayton, held
at the 17th Ward Meetinghouse, Salt Lake City; Joseph F. Smith.

     And as he has here stated, as having come from the mouth of
the Prophet, this doctrine of eternal union of husband and wife,
and of plural marriage, is one of the most important doctrines
ever revealed to man in any age of the world. Without it man
would come to a full stop.


3. J.D. 24:229-230; June-July 1883; John Taylor's trip to Bear
Lake.

     And I will tell you what Joseph Smith said upon the subject.
He presented this principle to the Twelve, and called upon them
to obey it, and said if they did not, the kingdom of God could
not go one step further.


4. Life of Wilford Woodruff, p. 546; by Matthias Cowley; July
1883.

     The law of the Patriarchal Order of marriage belongs to this
dispensation, and after it was revealed to the Prophet Joseph, he
was commanded to receive it.  If he and the people had rejected
it, the Church and Kingdom of God would have advanced no further
and God would have taken it from them and given it to another
people.


5. Historical Record, Vol. 6:232, by Andrew Jensen; Comments of
Sarah M.  Kimball & John Taylor; No date.

     . . .God had revealed it again and instructed him [Joseph]
to teach it with commandment, as the Church could travel
(progress) no further without the introduction of this principle.
(Sarah M. Kimball)

     President Taylor spoke briefly, stating that he was present
at a meeting of the leading authorities of the Church in Nauvoo,
at which the subject of the revelation on celestial marriage was
laid before them and unanimously received as from God. Joseph
declared that unless it was received the Church could progress no
further. Soon after he met the Prophet Joseph, who addressing
[me] said the time had come when he must embrace the doctrine of
plural marriage.  (John Taylor)


           Living Plural Marriage Does Not Bring Sorrow

1. J.D. 11:301; February 3, 1867; Salt Lake Tabernacle; Pres.
Brigham Young.

     I do not wonder at this people having trouble; I do not
wonder at some of our sisters having sorrow in what is termed
plural marriage; for they do not live so as to have the Spirit
and power of God upon them; if they did, they could see its
beauty and excellence, and not a word would be said against it
from this time henceforth and forever. But they see this with a
selfish eye, and say, 'I want my glory and my comfort here.'


2. J.D. 12:312; November 29, 1868; Salt Lake Tabernacle; Pres.
Brigham Young.

     Our sisters need not be worried about any doctrine. Brother
Penrose said it would be better for them if they believed in the
doctrine of polygamy. But they do believe it; they know it is
true, and that is their torment. It perplexes and annoys many of
them, because they are not sanctified by the spirit of it; if
they were there would be no trouble.


3. Life of Wilford Woodruff, pp. 546-47; by Matthias F. Cowley;
July, 1883.

     It has been said that the Patriarchal Order of Marriage has
caused more sorrow to the daughters of Eve than any other
principle ever revealed from Heaven to men, but this is not true.
No divine principle brings trouble to those who faithfully obey
it. If they who are in it have troubles it is not the fault of
the principle but because of weakness and of the false traditions
which surround them. The Lord never gave a law to the children of
men which will give to them exaltation and glory except through
the observance of that law.


          Opposition To Plural Marriage Brings Damnation

1. J.D. 3:266; July 14, 1855; Provo Bowery; Pres. Brigham Young.

     Now if any of you will deny the plurality of wives, and
continue to do so, I promise that you will be damned; and I will
go still further and say, take this revelation that the Lord has
given, and deny it in your feelings, and I promise that you will
be damned.


2. J.D. 11:211; April 4, 1866; Salt Lake Tabernacle; Pres. Heber
C. Kimball.

     I speak of plurality of wives as one of the most holy
principles that God ever revealed to man, and all those who
exercise an influence against it, unto whom it is taught, man or
woman, will be damned, and they, and all who will be influenced
by them, will suffer the buffetings of Satan in the flesh; for
the curse of God will be upon them, and poverty, and distress,
and vexation of spirit will be their portion; while those who
honor this and every sacred institution of heaven will shine
forth as the stars in the firmament of heaven, and of the
increase of their kingdom and glory there shall be no end.


3. J.D. 11:221; April 7, 1866; Salt Lake Tabernacle; John Taylor.

     Where did this commandment come from in relation to
polygamy? It also came from God. It was a revelation given unto
Joseph Smith from God, and was made binding upon His servants.
When this system was first introduced among this people, it was
one of the greatest crosses that ever was taken up by any set of
men since the world stood. Joseph Smith told others; he told me,
and I can bear witness of it, 'that if this principle was not
introduced, this Church and kingdom could not proceed.' When this
commandment was given, it was so far religious, and so far
binding upon the Elders of this Church, that it was told them if
they were not prepared to enter into it, and to stem the torrent
of opposition that would come in consequence of it, the keys of
the kingdom would be taken from them. When I see any of our
people, men or women, opposing a principle of this kind, I have
years ago set them down as on the high road to apostasy, and I do
to-day; I consider them apostates, and not interested in this
Church and kingdom.


4. J.D. 13:42; October 8, 1869; Salt Lake Tabernacle; George A.
Smith.

     Is not the man that denounces Celestial Marriage a liar?
Does he not work abominations?


5. J.D. 17:159; August 9, 1874, Sunday afternoon; Lehi City
Meetinghouse; Pres. Brigham Young.

     I want to say to my sisters that if you lift up your heels
against this revelation, and say that you would obliterate it,
and put it out of existence if you had the power to nullify and
destroy it, I say that if you imbibe that spirit and feeling, you
will go to hell, just as sure as you are living women.  Emma took
that revelation, supposing she had all there was. . .She went to
the fireplace and put it in, and put the candle under it and
burnt it, and she thought that was the end of it, and she will be
damned as sure as she is a living woman. Joseph used to say that
he would have her hereafter, if he had to go to hell for her, and
he will have to go to hell for her as sure as he ever gets her.


6. J.D. 17:224-225; October 7, 1874, Wednesday; Salt Lake Tab.;
Orson Pratt.

     I did hope there was more intelligence among the Latter-day
Saints, and a greater understanding of principle than to suppose
that any one can be a member of this Church in good standing, and
yet reject polygamy. The Lord has said, that those who reject
this principle reject their salvation, they shall be damned,
saith the Lord; those to whom I reveal this law and they do not
receive it, shall be damned. * * *
     Now I want to prophecy a little. It is not very often that I
prophecy, though I was commanded to do so, when I was a boy. I
want to prophecy that all men and women who oppose the revelation
which God has given in relation to polygamy will find themselves
in darkness; the Spirit of God will withdraw from them the very
moment of their opposition to that principle, until they will
finally go down to hell and be damned, if they do not repent.


7. Historical Record, Vol. 6:227; January 10, 1885; Thomas
Grover.

     Brother Hyrum was called upon to read the revelation. He did
so, and after the reading said, 'Now, you that believe this
revelation and go forth and obey the same shall be saved, and you
that reject it shall be damned.'


         Parable of the Talents Refers to Plural Marriage

1. Historical Record, Vol. 6:221-222; March 4, 1870; Benjamin F.
Johnson.

     He [Joseph] also told me that he would preach a sermon that
day for me which I would understand while the rest of the
congregation would not comprehend his meaning. His subject was
the ten talents, 'unto him that hath shall be given, and he shall
have abundantly, but from him that hath not (or will not
receive), shall be taken away that which he hath (or might have
had)'. Plainly giving me to understand that the talents
represented wives and children, as the principle of enlargement
throughout the great future to those who were heirs of salvation.


2. J.D. 16:166; August 31, 1873, Sunday; Bowery, Paris, Oneida
County, Idaho; Pres. Brigham Young.

     Now, where a man in this church says, 'I don't want but one
wife, I will live my religion with one,' he will perhaps be saved
in the celestial kingdom; but when he gets there he will not find
himself in possession of any wife at all. He has had a talent
that he has hid up. He will come forward and say, 'Here is that
which thou gavest me, I have not wasted it, and here is the one
talent,' and he will not enjoy it, but it will be taken and given
to those who have improved the talents they received, and he will
find himself without any wife, and he will remain single for ever
and ever. But if the woman is determined not to enter into a
plural marriage, that woman when she comes forth will have the
privilege of living in single blessedness through all eternity.


3. Journal of Wilford Woodruff; October 14, 1882. At a meeting of
the First Presidency, Quorum of the Twelve and Stake Presidents,
Erastus Snow said:

     E Snow said that Joseph Smith said that the parable that
Jesus spoke of that the man who had one talent & hid it in the
Earth was the man who had but one wife & would not take another
would have taken from him & given to one who had more.


4. J.D. 24:75; April 6, 1883, General Conference; Salt Lake Tab;
Erastus Snow.

     It is as Jesus said concerning the man who hid it in a
napkin; he laid it carefully away, and by and by brought it out,
saying, here it is as I received it, not having increased at all;
in other words, we are just where we were when we started.
Another one says I received two talents; and have increased to
four, another says I received five talents, and now have ten; the
master says to the one who hid his talent, who perhaps laid it
carefully away and kept it nice, watching over it with the
greatest care; of in other words, to him who did not multiply and
increase, but on the contrary took pains to avoid doing so, 'Take
from him that which he seems to have and give to him that has
ten; for he that has and improves upon that which he receives,
shall receive more abundantly.'


                         The Law of Sarah

1. Doctrine & Covenants 132:61, 65; July 12, 1843.

     And again, as pertaining to the law of the priesthood--if
any man espouse a virgin, and desire to espouse another, and the
first give her consent, and if he espouse the second, and they
are virgins, and have vowed to no other man, then is he
justified; he cannot commit adultery for they are given unto him;
for he cannot commit adultery with that that belongeth unto him
and to no one else.
     Therefore, it shall be lawful in me, if she receive not this
law, for him to receive all things whatsoever I, the Lord his
God, will give unto him, because she did not believe and
administer unto him according to my word; and she then becomes
the transgressor; and he is exempt from the law of Sarah, who
administered unto Abraham according to the law when I commanded
Abraham to take Hagar to wife.


2. The Seer, p. 41; March 1853; Elder Orson Pratt.

     When a man who has a wife, teaches her the law of God, as
revealed to the ancient patriarchs, and as manifested by new
revelation, and she refuses to give her consent for him to marry
another according to that law, then it becomes necessary for her
to state before the President the reasons why she withholds her
consent: if her reasons are sufficient and justifiable, and the
husband is found in the fault or in transgression, then he is not
permitted to take any step in regard to obtaining another. But if
the wife can show no good reason why she refuses to comply with
the law which was given unto Sarah of old, then it is lawful for
her husband, if permitted by revelation through the Prophet, to
be married to others without her consent, and he will be
justified, and she will be condemned, because she did not give
them unto him, as Sarah gave Hagar unto Abraham, and as Rachel
and Leah gave Bilhah and Zilpah to their husband, Jacob.


3. Journal of Wilford Woodruff; October 26, 1868; Remarks made at
the funeral of Vilate Kimball by her husband, Heber C. Kimball.

     I have taken 40 wives and many without her knowledge but she
afterwards gave them to me in the Temple.


4. J.D. 16:166-67; August 9, 1873, Sunday Afternoon; Lehi City
Meeting House; Pres. Brigham Young.

     I recollect a sister conversing with Joseph Smith on this
subject. She told him: 'Now, don't talk to me; when I get into
the celestial kingdom, if I ever do get there, I shall request
the privilege of being a ministering angel; that is the labor
that I wish to perform. I don't want any companion in that world;
and if the Lord will make me a ministering angel, it is all I
want.' Joseph said, 'Sister, you talk very foolishly, you do not
know what you will want.' He then said to me: 'Here, brother
Brigham, you seal this lady to me.' I sealed her to him.


5. J.D. 17:159; August 31, 1874, Sunday; Delivered in the Bowery,
Oneida County, Idaho; Pres. Brigham Young.

     If it is the duty of a husband to take a wife, take her. But
it is not the privilege of a woman to dictate the husband, and
tell who or how many he shall take, or what he shall do with them
when he gets them, but it is the duty of the woman to submit
cheerfully.


6. Letter to Mrs. Malinda J. Merrill from Pres. John Taylor;
January 19, 1883; Salt Lake City, Utah; Spec Coll/BYU/File
#M/1267.

Mrs. Malinda J. Merrill            Salt Lake City, Utah
Fremont, Piute Co., Utah           January 19, 1883

Dear Sister:
     * * *
     You further inquire: "What is the difference in a man having
dead wives sealed to him than living women, so that he has one
living wife; will they gain as great an exaltation if they have
dead women sealed to them as they would if they had living women
sealed to them?" This law pertains more particularly to the
living, and on this point I refer you to verse 52 wherein it is
said: "And let mine handmaid, Emma Smith, receive all those that
have been given unto my servant Joseph, and who are virtuous and
pure before me; and those who are not pure, and have said they
were pure, shall be destroyed, saith the Lord God," and in the
64th verse: "And again, verily, verily, I say unto you, if any
man have a wife, who holds the keys of this power, and he teaches
unto her this law of my priesthood, as pertaining to these
things, then shall she believe and administer unto him, or she
shall be destroyed, saith the Lord your God; for I will destroy
her; for I will magnify my name upon all those who receive and
abide in my law." "This is the law of Sarah, who administered
unto Abraham according to the law, when I commanded Abraham to
take Hagar to wife." You seem to be desirous of having dead women
sealed to your husband instead of living ones, where as the law
pertaining to these matters does not put things in that shape. We
read that the Lord commanded, and Sarah gave Hagar to Abraham to
wife, and it is for wives as well as husbands to perform their
part in relation to these matters as explicitly stated in verse
64. * * * Circumstances do not always place it in the power of
man to enter into this covenant and these matters are left with
the Lord to adjust, but no man or woman has authority to point
out any other way than that which the Lord has appointed.


7. Letter from Pres. John Taylor to Bishop A. A. Kimball,
November 19, 1886; First Presidency Letterbook Copybooks, 1877--
1949/Vol. 14:18-19; CR/1/20/#12 Church Archives.

Bishop A.A. Kimball
     Kanosh, Millard Co.

     Dear Brother.

          You submit a peculiar case to me in your letter of the
15th a woman who is the wife of one of our Elders, herself
incapable of bearing children because of physical malformation,
threatens her husband with the Pen[itentary] if he shall attempt
to obey the law of God, and take to himself another wife and
obtain for himself a posterity which otherwise he cannot have.
     If it were not for the law of man he could do this without
her consent, after having given her the privilege of exercising
the right of the law of Sarah. As we are now situated he cannot
do this without endangering his liberty, through her taking
advantage of the Edmunds law. But there is more than one law of
the land and under another law he can obtain a separation from
her, physical malformation being deemed by the law a sufficient
cause for divorce. * * * If he is a worthy faithful Latter-day
Saint and there be nothing against him more than this, he should
not be denied the privilege of going to the Temple, or of taking
a wife without condemnation. He ought, however, to treat his
first wife with kindness and sustain her; but if she still
persists in threatening him for obeying the law of God, she
herself becomes a transgressor and has no right to fellowship in
the Church.


8. St. George Temple Minute Book, pp. 102-103, 4 October 1888;
K9361R; James G.  Bleak; CR/100/14/#2/CHO; Research Files 1950-
1974. Church Archives Vault. Declarations of the First Presidency
on Temple Work, Vol. 8:35.

     Our young people come here to be married to be husband and
wife through all eternity taking upon them covenants to observe
all the laws, rites and ceremonies pertaining to the Holy order
of matrimony, this is the way God has established, and the
ceremony that seals one wife to a man seals other wives.  And
when a man takes a wife they enter this sacred order and covenant
to observe all the rites in this. The man covenants to take more
wives, the woman covenants to do the part of Sarah and gives her
consent for him to take more wives. Hoped the young people would
understand these things. A covenant not kept is a covenant
broken. When we enter that covenant we must continue in it. Still
there is no one here who will say you shall take more wives, that
is left entirely with yourselves.


           Must Be Practiced Under Priesthood Control

1. J.D. 13:201-02; October 9, 1869; Salt Lake Tabernacle; George
Q. Cannon.

     It is necessary that this principle should be practiced
under the auspices and control of the priesthood. God has placed
that Priesthood in the Church to govern and control all the
affairs thereof, and this is a principle which, if not practiced
in the greatest holiness and purity, might lead men into great
sin, therefore the Priesthood is the more necessary to guide and
control men in the practice of this principle.


2. Questions & Answers Concerning Celestial Marriage, pp. 1-12;
June 25, 1882; A Revelation through President John Taylor; Church
Historians Office.

     Question: Is the law of Celestial Marriage a law given to
this nation or to the world?

     Answer: No, in no other sense than as the Gospel is given,
and in accordance with the laws thereof. So far as it is made
known unto them as the Gospel is made known unto them and is a
part of the New and Everlasting Covenant; and it is only those
who receive the Gospel that are able to, or capable of, entering
into this Covenant. [page 2] Have I not said through my servant,
Joseph, that "all Kingdoms are governed by law," and if they
receive not the law of My Gospel they cannot participate in the
blessings of celestial marriage, which pertains to my elect.
     No person, or people, or nation can enter into the principle
of celestial marriage unless they come in by me, saith the Lord,
and obey the law of my Gospel through the medium of him who is
appointed unto this power, as made known unto my people through
my servant, Joseph, in a revelation on "The eternity of the
marriage covenant, including plurality of wives." * * *
     You are not now sent to proclaim this principle to the
United States, nor the world; nor to urge it upon them. It is not
for them as a nation, or nations, only as many as accept the law
of my Gospel and are governed thereby. Behold, if you were to
preach this principle unto them and they said, "We accept it,"
Could you then administer it unto them? Verily, I say unto you,
Nay. Have I not said, "Behold, mine house is a house of order,
saith the Lord God, and not a house of confusion.


              Cause For Withdrawal & Future Practice

1. Journal of Abraham H. Cannon; October 1, 1890, Wednesday; Salt
Lake City, Utah; Meeting of the Quorum of the Twelve.

     John H. Smith: I cannot feel to say that the manifesto is
quite right or wrong. lt may be that the people are unworthy of
the principle and hence the Lord has withdrawn it. I cannot
consent to cease living with my wives unless I am imprisoned.


2. William H. Smart Diary, 1901-1902 Book, p. 94; July 28, 1901.

     At Wasatch Stake MIA Conference, remarks of Sister and
President Joseph F.  Smith: "Sister Smith bore a very strong
testimony to the divinity of the principle of plural marriage.
Pres. Smith endorsed it. He said it was taken away from the
people--like the law of consecration--because the saints rejected
it, and neither would be restored until there is a people
prepared to live them.  Anyone should beware that casts slurs
upon the birth of those born under this covenant. Also that men
who will not appreciate their wives and children and provide for
them will lose them."


3. Letter From Anthony W. Ivins to Mr. Thomas H. Jones, Colonia
Dublan, Chihuahua, Mexico; June 25, 1926; Film 272/Box 15/Letters
#499-501/CHO. Pres.  Joseph F. Smith is being quoted in the
letter.

     Brother Ivins, plural marriage must be discontinued, in
Mexico as well as in other parts of the Church. When you return
to Mexico I want you to see that no more plural marriages are
solemnized there. Tell the brethren there that they must cease
their activities. There is no man who is authorized to perform a
plural marriage, not even I can do it after the action taken by
the conference, unless they shall vote again in favor of it.


4. Mormon Doctrine, p. 578; 1966, 2nd edition; Bruce R. McConkie.

     Obviously the holy practice will commence again after the
second coming of the Son of Man and the ushering in of the
millennium (Isa. 7).


                     Plural Marriage Ceremony

1. The Seer, Vol. 1, No 2, pp. 31-32; February, 1853.

     The wife stands on the left hand of her husband, while the
bride stands on her left. The President, then, puts this question
to the wife: "Are you willing to give this woman to your husband
to be his lawful and wedded wife for time and for all eternity?
If you are, you will manifest it by placing her right hand within
the right hand of your husband." The right hands of the
bridegroom and bride, being thus joined, the wife takes her
husband by the left arm, as if in the attitude of walking: the
President, then, proceeds to ask the following question of the
man: "Do you brother, (calling him by name,) take sister,
(calling the bride by her name,) by the right hand to receive her
unto yourself to be your lawful and wedded wife, and you to be
her lawful and wedded husband for time and for all eternity, with
a covenant and promise, on your part, that you will fulfill all
the laws, rites, and ordinances, pertaining to this holy
matrimony, in the new and everlasting covenant, doing this in the
presence of God, angels, and these witnesses of your own free
will and choice?" The bridegroom answers, yes.
     The President, then, puts the question to the bride: "Do
you, sister, (calling her by name,) take brother, (calling him by
name,) by the right hand, and give yourself to him, to be his
lawful and wedded wife for time and for all eternity with a
covenant and promise, on your part, that you will fulfill all the
laws, rites, and ordinances, pertaining to this holy matrimony,
in the new and everlasting covenant, doing this in the presence
of God, angels, and these witnesses of your own free will and
choice?" The bride answers, yes.
     The President then says, "ln the name of the Lord Jesus
Christ, and by the authority of the Holy Priesthood, I pronounce
you legally and lawfully husband and wife for time and for all
eternity; and I seal upon you the blessings of the holy
resurrection, with power to come forth in the morning of the
first resurrection, clothed with glory, immortality, and eternal
lives; and I seal upon you the blessings of thrones, and
dominions, and principalities, and powers, and exaltations,
together with the blessings of Abraham, Isaac, and Jacob, and say
unto you be fruitful, and multiply, and replenish the earth, that
you may have joy and rejoicing in your posterity in the day of
the Lord Jesus.  All these blessings, together with all other
blessings pertaining to the new and everlasting covenant, I seal
upon your heads, through your faithfulness unto the end, by the
authority of the Holy Priesthood, in the name of the Father, and
of the Son, and of the Holy Ghost, Amen."


2. The L.D.S. Millennial Star, Vol. 15:214; 1853.

     Do you, brother (calling him by name), take sister (calling
the bride by her name) by the right hand and receive her unto
yourself, to be your lawful and wedded wife, and you to be her
lawful and wedded husband, for time and for all eternity, with a
covenant and promise on your part, that you will fulfill all the
laws, rites, and ordinances, pertaining to this holy matrimony,
in the new and everlasting covenant, doing this in the presence
of God, Angels, and these witnesses, of your own free will and
choice? (The bridegroom answers: yes)
     Do you, sister (calling her by name), take brother (calling
him by name) by the right hand, and give yourself to him, to be
his lawful and wedded wife for time and for all eternity, with a
covenant and promise on your part, that you will fulfill all the
laws, rites and ordinances, pertaining to this holy matrimony in
the new and everlasting covenant, doing this in the presence of
God, Angels, and these witnesses, of your own free will and
choice? (The bride answers: yes)
     In the name of the Lord Jesus Christ and by the authority of
the Holy Priesthood, I pronounce you legally and lawfully husband
and wife, for time and for all eternity; and seal upon you the
blessings of the holy resurrection, with power to come forth in
the morning of the first resurrection, clothed with glory,
immortality and eternal life; and I seal upon you the blessings
of thrones, and dominions and principalities, and powers and
exaltations, together with the blessings of Abraham, Isaac and
Jacob; and say unto you, be faithful and multiply and replenish
the earth, that you may have joy and rejoicing in your posterity
in the day of the Lord Jesus. All these blessings, together with
the blessings pertaining to the new and everlasting covenant, I
seal upon your heads, through your faithfulness unto the end, by
the authority of the Holy Priesthood, in the name of the Father,
and of the Son, and of the Holy Ghost, Amen.


3. Journal of Wilford Woodruff; September 17, 1854; Ms/f/115.

     President Young preached this afternoon & spoke upon the Law
of Consecration & had an interesting conversation in our Prayer
Circle. The subject of Elder Orson Pratt publishing the Seer and
the doctrine it contained was brought up in conversation.
President Young said he ought not to have published the marriage
ceremony--lt was sacred and one of the last ceremonies attended
to in the endowments and ought not to have been given to the
world. Brother Pratt said that he thought it was no harm as the
plurality of wives and its doctrine was to be published to the
world. He said he should not have done it---if he had thought
there had been the least harm in it. President Young said he was
satisfied that he intended no wrong in it.


4. History of Utah, pp. 353-354, by Hubert H. Bancroft. n.d.;
Typed w/o sic.  This rendition closely follows the pattern given
by Orson Pratt in The Seer.

     Ann Eliza Webb, who was twice married according to Mormon
practice, once by Brigham, and afterward to him, thus describes
the ceremonies:

     After registration, which includes names, age, place of
birth, with county, state, or country, 'we went before Brigham
Young, who was waiting for us,' and who asked, 'Do you, Brother
James Dee, take Sister Ann Eliza Webb by the right hand, to
receive her unto yourself, to be your lawful and wedded wife, and
you to be her lawful and wedded husband, for time and eternity,
with a covenant and promise on your part that you will fulfil all
the laws, rights, and ordinances pertaining to this holy
matrimony, in the new and everlasting covenant, doing this in the
presence of God, angels, and these witnesses, of your own free
will and accord?' 'Yes'. 'Do you, Sister Ann Eliza Webb, take
Brother James Dee by the right hand, and give yourself to him, to
be his lawful and wedded wife, for time and for all eternity,
with a covenant and promise on your part that you will fulfil all
the laws, rights, and ordinances pertaining to this holy matri-

mony, in the new and everlasting covenant, doing this is the
presence of God, angels, and these witnesses, of your own free
will and accord?' 'Yes'. 'In the name of the Lord Jesus Christ,
and by the authority of the holy priesthood, I pronounce you
legally and lawfully husband and wife, for time and for all
eternity. And I seal upon you the blessings of the holy
resurrection, with power to come forth in the morning of the
first resurrection, clothed with glory, immortality, and
everlasting lives; and I seal upon you the blessings of thrones,
and dominions, and principalities, and powers, and exaltations,
together with the blessings of Abraham, Isaac, and Jacob. And I
say unto you, Be fruitful, and multiply and replenish the earth,
that you may have joy and rejoicing in your prosperity in the day
of the Lord Jesus. All these blessings, together with all other
blessings pertaining to the new and everlasting covenant, I seal
upon your heads, through your faithfulness unto the end, by the
authority of the holy priesthood, in the name of the father, and
of the son, and of the holy ghost. Amen'

     'The scribe then entered the date of the marriage, together
with the names of my mother and the one or two friends who
accompanied us.' When the marriage is a polygamous one, the wife
stands on the left of her husband, and the bride at her left
hand. The president then puts this question to the wife: 'Are you
willing to give this woman to your husband, to be his lawful and
wedded wife for time and for all eternity? If you are, you will
manifest it by placing her right hand within the right hand of
your husband.' The right hands of the husband and bride being
thus joined, the wife takes her husband by the left arm, as in
walking, and the ceremony then proceeds as in the manner quoted
above. Of course, as these ceremonies took place in the endowment
house, the temple robes were worn.


                  MARY WAS SEALED TO THE FATHER

1. Luke 1:26-35

     26. And in the sixth month the angel Gabriel was sent from
God unto a city of Galilee, named Nazareth,
     27. To a virgin espoused to a man whose name was Joseph, of
the house of David; and the virgin's name was Mary.
     28. And the angel came in unto her, and said, Hail, thou
that art highly favoured, the Lord is with thee: blessed art thou
among women.
     29. And when she saw him, she was troubled at his saying,
and cast in her mind what manner of salutation this should be.
     30. And the angel said unto her, Fear not, Mary: for thou
hast found favour with God.
     31. And, behold, thou shalt conceive in thy womb, and bring
forth a son, and shalt call his name JESUS.
     32. He shall be great, and shall be called the Son of the
Highest: and the Lord God shall give unto him the throne of his
father David:
     33. And he shall reign over the house of Jacob forever; and
of his kingdom there shall be no end.
     34. Then said Mary unto the angel, How shall this be, seeing
I know not a man?
     35. And the angel answered and said unto her, The Holy Ghost
shall come upon thee, and the power of the Highest shall
overshadow thee: therefore also that holy thing which shall be
born of thee shall be called the Son of God.
     36. And, behold, thy cousin Elisabeth, she hath also
conceived a son in her old age: and this is the sixth month with
her, who was called barren.
     37. For with God nothing shall be impossible.
     38. And Mary said, Behold the handmaid of the Lord; be it
unto me according to thy word. And the angel departed from her.


2. The Seer, p. 158; October, 1853; Elder Orson Pratt

     The fleshly body of Jesus required a mother as well as a
father. Therefore, the father and mother of Jesus, according to
the flesh, must have been associated together in the capacity of
husband and wife; hence, the virgin Mary must have been, for the
time being, the lawful wife of God the Father: we use the term
lawful wife, because it would be blasphemous in the highest
degree to say that he overshadowed her or begat the Savior
unlawfully. * * * He had a lawful right to overshadow the virgin
Mary in the capacity of a husband and beget a son. * * * Whether
God the Father gave Mary to Joseph for time only, or for time and
eternity, we are not informed. Inasmuch as God was the first
husband to her, it may be that he only gave her to be the wife of
Joseph while in this mortal state, and that he intended after the
resurrection to again take her as one of his own wives to raise
up immortal spirits in eternity.


3. Box Elder News, Brigham City, Utah, January 28, 1915;
Discourse of Pre

sident Joseph F. Smith at the Box Elder Stake
Conference, December 20, 1914, morning session of conference.

     Now, little boys and girls, when you are confronted by
infidels in the world who know nothing of how Christ was
begotten, you can say he was born just as the infidel was
begotten and born, so was Christ begotten by His Father who is
also our Father---the father of our spirits---and He was born of
His mother, Mary.
     The difference between Jesus Christ and other men is this.
Our fathers in the flesh are mortal men who are subject unto
death, but the Father of Jesus Christ in the flesh is the God of
Heaven. Therefore Jesus, as he declared, received the power of
life from His Father and was never subject unto death but had
life in Himself. * * *
     These are truths and I wish they could be instilled into the
hearts of these little children so that they will not be tossed
about by every wind of doctrine and be confused by the teachers
of atheism. * * *
     Now my little friends, I will repeat again in words as
simple as I can, and you talk to your parents about it, that God
the Eternal Father is literally the Father of Jesus Christ.
     Mary was married to Joseph for time. No man could take her
for eternity because she belonged to the Father of her divine
Son. In the revelation that has come thru Joseph Smith we learn
that it is the eternal purpose of God that man and woman should
be joined together by the power of God here on earth for time and
eternity.


     TOPICS FROM THE JOURNAL OF DISCOURSES ON PLURAL MARRIAGE


1. Anti-PM Laws Unconstitutional
     1:54; 6:360; 14:267; 22:186

2. Benefits & Results of PM
     3:265; 11:203; 13:203; 20:200; 26:43; 13:207-8; 14:58;
20:37; 22:280-1; 23:227

3. Women who Object to PM should Leave their Husbands
     4:55-56

4. Reasons For PM
     3:264-5; 4:56, 254-5, 259; 5:92; 9:36; 11:210; 22:189;
24:164; 25:227; 5:22; 23:225-8; 9:36; 11:203-4, 210-211; 11:111;
12:261; 13:197, 205-6; 5:291; 17:228; 20:27; 23:132; 24:40; 25:21

5. Curse of the Woman
     4:57; 5:290; 16:167; 23:225-8; 13:207

6. Our Progeny Constitutes Our Kingdom
     3:266; 11:262; 22:97

7. Plurality of Husbands Is Wrong
     2:85; 13:41; 18:55

8. PM Only for Worthy Priesthood Holders
          1:119; 3:265; 4:255; 9:269; 11:210; 9:269; 20:27-29; 23:64-
     65 .

9. Eternal Nature of PM
     1:65; 11:271; 11:210; 13:197; 13:205; 17:225; 23:65; 24:229
10. Must Not be Ruled by Passion
     5:290; 9:36-8; 20:199

11. History of PM
     9:322; 13:202; 12:262; 23:298; 24:164-5; 25:21; 13:193-4;
20:29; 16:167; 20:29; 21:9; 23:131; 26:115; 1:50

12. PM and Traditions
     4:255; 6:350; 22:281; 23:66

13. Monogamy is not the Marriage System of Heaven
     9:322

14. Must Live PM to get Fulness Blessings
     13:199-200; 20:30

15. Those who Can't Accept PM Not Fit for Celestial Kingdom
     11:269; 11:222; 11:205; 13:43; 15:28; 17:100; 22:96; 16:166
16. PM must be Lived in Purity
     13:201-02; 20:27; 22:188; 23:230

17. Trials Are connected with PM
     13:205; 16:122-23

18. Is PM Difficult For Women to Accept & Live?
          11:268; 11:301; 12:312; 13:206; 11:54-55; 25:21; 17:159;
     18:375; 16:123; 24:162

19. Glory Is Greater in PM than Monogamy
     20:29-30

20. Duties of Fathers, Mothers, & Children in PM
     4:255-56; 6:190; 9:37-9; 11:211; 5:291; 23:230; 24:231

---------------------------------------------------------------
                    Christ Was Married: 1:345-6; 2:80-2; 4:260
          Talents:   2:86
               Nec for Exal:   3:266; 13:207; 18:375; 26:181; 21:10
                    Results in Dam:     3:266; 11:212; 6:281; 13:194; 
17:159; 17:224-
                    5; 20:31; 11:269
                    Works of Abraham:   4:259; 9:322; 11:269-71; 13:200
                                        Hus/Wif must live their own 
callings:    4:258
                         Cause for Withdrawal:    11:224
                    Control by Prhd:    13:208-9; 17:228; 23:240-1, 
280; 23:65;
                    24:46; 26:342; 13:201
               Cel/Pat/PM:    23:132; 24:229; 26:341
                                   Prostitutes will have flesh rot:   
2:86-7
                                   Bishops to have at least 1 wife:   
2:88-90
                                                  Order of Heaven 
places man first, then the woman: 4:257-8
                                   Must Live PM to be with Joseph:    
4:224
                              All Gods are polygamists:     11:269
                                             Millions of Women to be 
saved, fewer men:    13:207
                                   Reproach in women is to be barren: 
13:41; 15:28
                                   More happiness in PM than out:     
24:318, 163
                         Polygamy is not Bigamy:  26:341

                   A COMPILATION OF QUOTATIONS
                      ON CELESTIAL OR PLURAL
                             MARRIAGE


1.  Revelation given to Joseph Smith Jr., July 17, 1831; reported
by W. W.  Phelps.

     Part and substance of a revelation by Joseph Smith Jr.,
given over the boundary, west of Jackson County, Missouri, on
Sunday morning, July 17, 1831, when seven Elders:  viz., Joseph
Smith Jr., Oliver Cowdery, W. W. Phelps, Martin Harris, Joseph
Coe, Ziba Peterson and Joshua Lewis united their hearts in
prayer, in a private place, to inquire of the Lord who should
preach the first sermon to the remnant of the Lamanites and
Nephites and the people of that section, that should assemble
that day in the Indian country, to hear the Gospel and the
revelations according to the Book of Mormon.
     Among the company, there being neither pen, ink nor paper,
Joseph remarked that the Lord could preserve his words, as he had
ever done, till the time appointed, and proceeded:
     1 Verily, Verily, saith the Lord, your Redeemer, even Jesus
Christ, the light and the life of the world, ye cannot discern
with your natural eyes, the design and the purpose of your Lord
and your God, in bringing you thus far into the wilderness, for a
trial of your faith, and to be especial witnesses, to bear
testimony of this land, upon which the zion of God shall be built
up in the last days, when it is redeemed.
     2 Verily, inasmuch as ye are united in calling upon my name
to know my will concerning who shall preach to the inhabitants
that shall assemble this day to learn what doctrine you have to
teach them, you have done wisely, for so did the prophets
anciently, even Enoch, and Abraham, and others; and therefore, it
is my will that my servant Oliver Cowdery should open the meeting
with prayer; that my servant W. W. Phelps should preach the dis-

course; and that my servants Joseph Coe and Ziba Peterson should
bear testimony as they shall be moved by the Holy Spirit.  This
will be pleasing in the sight of your Lord.
     3 Verily, I say unto you, you are laying the foundation of a
great work for the salvation of as many as will believe and
repent, and obey the ordinances of the Gospel, and continue
faithful to the end:  For, as I live, saith the Lord, so shall
they live.
     4 Verily, I say upon you, that the wisdom of man, in his
fallen state, knoweth not the purposes and the privileges of my
holy priesthood, but ye shall know when ye receive a fulness by
reason of the Lamanites and Nephites, that their posterity may
become white, delightsome and just, for even now their females
are more virtuous than the gentiles.
     5. Gird up your loins and be prepared for the mighty work of
the Lord to prepare the world for my second coming to meet the
tribes of Israel, according to the predictions of all the holy
prophets since the beginning; For the final desolation decreed
upon Babylon:  For, as the everlasting gospel is carried from
this land, in love for peace, to gather mine elect from the four
quarters of the earth, for Zion - even so shall rebellion follow
after, speedily, with hatred for war until the consumption
decreed hath made a full end of all the kingdoms and nations,
that strive to govern themselves by the laws and precepts, and
force and powers of men under the curse of sin, in all the world.
     6 Verily, I say unto you, that the day of vexation and
vengeance is nigh at the doors of this nation, when wicked,
ungodly and daring men will rise up in wrath and might, and go
forth in anger, like as the dust is driven by a terrible wind;
and they will be the means of the destruction of the government:
and come the death and misery of men's souls, but the faithful
among my people shall be preserved in holy places, during all
these tribulations.
     7. Be patient, therefore, possessing your souls in peace and
love, and keep the faith that is now delivered upon you for the
gathering of scattered Israel, and lo, I am with you, though you
cannot see me, till I come:  even so.  Amen.

     About three years after this was given, I asked brother
Joseph, privately, how "we," that were mentioned in the
revelation could take wives from the "natives" as we were all
married men?  He replied, instantly "In the same manner that
Abraham took Hagar and Keturah; and Jacob took Rachel, Bilhah and
Zilpah; by revelation - the saints of the Lord are always direct-

ed by revelation."


2.  "Historical Record", Vol 6:219-220; by Andrew Jensen; Pres.
Joseph F.  Smith appearing in Deseret News, May 20, 1886; c.
November 1831.

     The great and glorious principle of plural marriage was
first revealed to Joseph Smith in 1831, but being forbidden to
make it public, or to teach it as a doctrine of the Gospel, at
that time, he confided the facts to only a very few of his
intimate associates.  Among them were Oliver Cowdery and Lyman E.
Johnson, the latter confiding the fact to his traveling
companion, Elder Orson Pratt, in the year 1832.  And this great
principle remained concealed in the bosom of the Prophet Joseph
Smith and the few to whom he revealed it, until he was commanded,
about 1842, to instruct the leading members of the Priesthood,
and those who were most faithful and intelligent, and best
prepared to receive it in relation thereto, at which time, and
subsequently until his martyrdom, the subject, in connection with
the great principles of baptism, redemption and sealings for the
dead, became the great themes of his life, and, as the late Pres.
Geo. A. Smith repeatedly said to me and others, .The Prophet
seemed irresistibly moved by the power of God to establish that
principle, not only in theory, in the hearts and minds of his
brethren, but in practice also!. he himself having led the way.
While this doctrine was thus being taught by the Prophet to those
whom he could trust---those who had faith, righteousness and
integrity, to believe and accept it, with all its consequences
(which are no trifling things), it remained an .unwritten law'
and commandment of the Almighty to the faithful only of His
Saints, designed to be enlarged as intelligence and fidelity to
the laws of God increased, until the 12th day of July, 1843, when
a portion of the revelation was written in the manner, and (at
that time) for the purpose set forth in the statement of Elder
Clayton, now submitted to the world, and as indicated in the
revelation itself, as follows:  .And now, as pertaining to this
law, verily, verily I say unto you, I will reveal more unto you
hereafter, therefore let this suffice for the present.' (Verse
66)
     Let all the Latter-day Saints know that Joseph Smith, the
martyred Prophet, is responsible to God and the world for this
doctrine, and let every soul know that he and his brother Hyrum
did practice the doctrine in their lifetime, and until their
death, notwithstanding their seeming denials as published in the
Times and Seasons, and which are so fervently relied upon as
evidence against the fact by a certain class of anti-polygamists.
Those denials can be explained, and have been, and while they are
true in the sense, and for the purpose for which they were
designed, they are not denials of plural or celestial marriage as
taught by Joseph and Hyrum Smith and practiced at the time by
both of them, and many others in prominent standing in the
Church.  These seeming denials themselves are specific proofs of
the existence of the true coin, the counterfeit of which they
denounced.
     Let every Saint know by unimpeachable testimony, as well as
by the spirit of inspiration, to which each Saint is entitled,
that God Almighty revealed this doctrine to Joseph the martyr,
and that under God he was and is the founder, by precept and
example, of the same in the Church.
     Praying God to bless this testimony to the comforting of the
Saints and the confusion of their enemies, I have the heartfelt
pleasure to remain eternally yours for the truth, .if it wake the
dead.'


3.  "Historical Record", Vol 6:232-233; by Andrew Jensen; c.
November 1831.  Comments by Joseph B. Noble at quarterly Stake
conference held at Centreville, Davis Co., Utah, June 11, 1883.

     Elder Joseph B. Noble next addressed the conference.  He
stated that the Prophet Joseph told him that the doctrine of
celestial marriage was revealed to him while he was engaged on
the work of translation of the Scriptures, but when the
communication was first made the Lord stated that the time for
the practice of that principle had not arrived.  Subsequently, he
stated, the angel of the Lord appeared to him and informed him
that the time had fully come.  Elder Noble sealed his wife's
sister to Joseph, that being the first plural marriage
consummated.  The Prophet gave the form of the ceremony, Elder
Noble repeating the words after him.  Elder Noble bore testimony
to the purity of character of his sister-in-law, who was a woman
of irreproachable morality, who entered into the plural marriage
relation on a deep-seated conviction that the doctrine was from
God.


4.  J.D. 13:193; Orson Pratt; c. November, 1831.

     I will tell you what the Prophet Joseph said in relation to
this matter [concerning one wife and adultery] in 1831, also in
1832, the year in which the law commanding the members of this
Church to cleave to one wife only was given.  Joseph was then
living in Portage county, in the town of Hiram, at the house of
Father John Johnson.  Joseph was very intimate with that family,
and they were good people at that time, and enjoyed much of the
Spirit of the Lord.  In the fore part of the year 1832, Joseph
told individuals, then in the Church, that he had inquired of the
Lord concerning the principle of plurality of wives, and he
received for an answer that the principle of taking of more wives
than one is a true principle, but the time had not yet come for
it to be practiced.  That was before the Church was two years
old.


5.  Charles L. Walker Journal, VIII:118; or large journal p. 444;
BYU Special Collections.  Comments by Brigham Young, July 26,
1872 in 14th Ward, SLC, referring to the Kirtland Period; c.
summer 1833.

     They [Joseph & Oliver] had a revelation that the order of
Patriarchal Marriage and the sealing was right.  Oliver said unto
Joseph, .Br. Joseph why don't we go into the Order of Polygamy,
and practice it as the ancients did, we know it is true then why
delay.' Joseph's reply was, I know that we know it is true and
from God, but the time has not yet come.' This did not seem to
suit Oliver who expressed a determination to go into the order of
Plural Marriage anyhow, altho Joseph said, .Oliver if you go into
this thing it is not with my faith or consent.' Disregarding the
counsel of Joseph, Oliver Cowdery took to wife Annie Lyman cousin
of Geo. A. Smith. From that time he went into darkness and lost
the spirit.  Annie Lyman is still alive, a witness to these
things.


6.  Juvenile Instructor, XVI, No. 18 (September 5, 1881), p. 206;
"History of the Church", Geo. Q. Cannon, ed.; Kirtland, Ohio
period; c. summer 1883.

     For instance, the Lord revealed to the Prophet Joseph in an
early day, some points connected with the doctrine of celestial
marriage.  He was told that it was to obey God's will that His
ancient servants had taken more wives than one; and he probably
learned, also, that His servants in these days would be commanded
to carry out this principle.  The Prophet Joseph, however, took
no license from this.  He was content to await the pleasure and
command of the Lord, knowing that it was as sinful to enter upon
the practice of a principle like this before being commanded to
do so, as it would be to disobey it when required to carry it
into effect.  Not so with Oliver Cowdery.  He was eager to have
another wife.  Contrary to the remonstrances of Joseph, and in
utter disregard of his warning, he took a young
woman and lived with her as a wife, in addition to his legal
wife.  Had Oliver Cowdery waited he could have taken this young
woman, had her sealed to him as his wife, and lived with her
without condemnation.  But taking her as he did was a grievous
sin, and was doubtless the cause of his losing the Spirit of the
Lord, and of being cut off from the Church.


7.  J.D., Vol. 20:29; Joseph F. Smith; c. Summer 1833.

     I have declared that the principle of plural marriage was
not first revealed on the 12th day of July, 1842.  It was written
for the first time on that date, but it had been revealed to the
Prophet many years before that, perhaps as early as 1832.  About
this time, or subsequently, Joseph, the Prophet, instructed this
fact to Oliver Cowdery; he abused the confidence imposed in him,
and brought reproach upon himself, and thereby upon the church by
.running before he was sent. and .taking liberties without
license,' so to speak hence the publication by O. Cowdery, about
this time, of an article on marriage, which was carefully worded,
and afterwards found its way into the Doctrine and Covenants
without authority.


8.  Section CI, Article on Marriage, taken from the original
Doctrine and Covenants of the Church, printed on or about August,
1835.  This article was prepared by Oliver Cowdery.  On August
17, 1835 it was presented to a general assembly at Kirtland, and
unanimously accepted.  It should be noted that the Prophet Joseph
was not in attendance at this General Assembly, nor his second
counselor:  F. G. Williams.  Joseph was visiting the saints in
Michigan and returned to Kirtland August 23, 1835.  (See H.C.
2:253)

     1.  According to the custom of all civilized nations,
marriage is regulated by laws and ceremonies:  therefore we
believe, that all marriages in this church of Christ of Latter
Day Saints, should be solemnized in a public meeting, or feast,
prepared for that purpose; and that the solemnization should be
performed by a presiding high priest, high priest, bishop, elder,
or priest, not even prohibiting those persons who are desirous to
get married, of being married by other authority.  We believe
that it is not right to prohibit members of this church from
marrying out of the church, if it be their determination so to
do, but such persons will be considered weak in the faith of our
Lord and Savior Jesus Christ.
     2.  Marriage should be celebrated with prayer and
thanksgiving; and at the solemnization, the persons to be
married, standing together, the man on the right, and the woman
on the left, shall be addressed, by the person officiating, as he
shall be directed by the Holy Spirit; and if there be no legal
objections, he shall say, calling each by their names:  "You both
mutually agree to be each other's companion, husband and wife,
observing the legal rights belonging to this condition; that is,
keeping yourselves wholly for each other, and from all others,
during your lives." And when they have answered "Yes", he shall
pronounce them "husband and wife" in the name of the Lord Jesus
Christ, and by virtue of the laws of the country and authority
vested in him:  "may God add his blessings and keep you to
fulfill your covenants from henceforth and forever.  Amen."
     3.  The clerk of every church should keep a record of all
marriages, solemnized in his branch.
     4.  All legal contracts of marriage made before a person is
baptized into this church, should be held sacred and fulfilled.
Inasmuch as this church of Christ has been reproached with the
crime of fornication, and polygamy:  we declare that we believe,
that one man should have one wife; and one woman, but one
husband, except in case of death, when either is at liberty to
marry again.  It is not right to persuade a woman to be baptized
contrary to the will of her husband; neither is it lawful to
influence her to leave her husband.  All children are bound by
law to obey their parents; and to influence them to embrace any
religious faith, or be baptized, or leave their parents without
their consent, is unlawful and unjust.  We believe that all
persons who exercise control over their fellow beings, and
prevent them from embracing the truth, will have to answer for
that sin.


9.  H.C. 2:243-44; General Assembly of the Priesthood & the
Church; August 17, 1835.

     A general assembly of the Church of Latter-day Saints was
held at Kirtland on the 17th of August, 1835, to take into
consideration the labors of a committee appointed by a general
assembly of the Church on the 24th of September, 1834, for the
purpose of arranging the items of the doctrine of Jesus Christ
for the government of the Church.  The names of the committee
were:  Joseph Smith, Jr., Sidney Rigdon, Oliver Cowdery and
Frederick G.  Williams, who, having finished said book according
to the instructions given them, deem it necessary to call a
general assembly of the Church to see whether the book be
approved or not by the authorities of the Church:  that it may,
if approved, become a law and a rule of faith and practice to the
Church.  Wherefore, Oliver Cowdery and Sidney Rigdon, members of
the First Presidency, (Presidents Joseph Smith, Jun., and
Frederick G. Williams being absent on a visit to the Saints in
Michigan,) appointed Thomas Burdick, Warren Parrish, and
Sylvester Smith clerks, and proceeded to organize the whole
assembly....                 * * *
     President Cowdery arose and introduced the "Book of Doctrine
and Covenants of the Church of the Latter-day Saints," in behalf
of the committee.  He was followed by President Rigdon, who
explained the manner by which they intended to obtain the voice
of the assembly for or against said book.  * * * Elder John
Smith, taking the lead of the High Council in Kirtland, bore
record that the revelations in said book were true, and that the
lectures were judiciously arranged and complied, and were
profitable for doctrine.  * * * The several authorities and the
general assembly, by a unanimous vote, accepted the labors of the
committee. (p. 246)
     President W. W. Phelps then read the following article on
marriage, which was accepted and adopted and ordered to be
printed in said book, by a unanimous vote.   * * *
     President Oliver Cowdery then read the following article on
"Governments and Laws in General," which was accepted and adopted
and ordered to be printed in said book, by a unanimous vote. (p.
247)


10.  The Rocky Mountain Saints; T.B.H. Stenhouse; p. 193; August
17, 1835.

     Brigham on that occasion (on the occasion he made this
statement) made the damaging avowal that the Appendix (Article of
Marriage) was written by Oliver Cowdery against Joseph's wishes,
and was permitted to be published only after Cowdery's incessant
teasing and Joseph's warning to him of the trouble which his
course would create.
     . . . For he (Oliver) insisted, Brigham says, upon adding to
his marital relations a young woman familiar with his family, and
did hold the relation of husband to her.  To silence the clamour
and surmising that arose over this "second wife," he wrote that
Appendix. . . .


11.  Messenger and Advocate, I, No. 11 (August, 1835), p. 162.
See also D&C, Kirtland:  F. G. Williams & Co., 1835, p. 251;
History of the Church, II, pp. 246-247.  Presented to a general
assembly of the Church in Kirtland, August 17, 1835, convened to
gain the approval of the new D&C.

     Inasmuch as this church of Christ has been reproached with
the crime of fornication, and polygamy; we declare that we
believe, that one man should have one wife; and one woman, but
one husband, except in the case of death, when either is at
liberty to marry again.


12.  Deseret News Daily XVII, No. 77 (February 21, 1884), p. 4;
"Letter to the Editor" from Mosiah Hancock.  Kirtland, Ohio, c.
1835.

     Concerning the doctrine of celestial marriage the Prophet
told my father (Levi) in the days of Kirtland, that it was the
will of the Lord for His servants who were faithful to step forth
in that order.  But, said Brother Joseph, .Brother Levi, if I
should make known to my brethren what God has made know to me
they would seek my life.. My father made some things known to me
concerning those days, and the part he took with the Prophet in
trying to assist him to start the principle with a few chosen
friends in those days.  My father had required of me to bear
testimony of these things at a proper time.


13.  Letter of Benjamin F. Johnson to George F. Gibbs (Church
Historian); 1903; Kirtland, Ohio, c. 1835.

     In 1835, at Kirtland, I learned from my sister's husband,
Limay R.  Sherman, who was close to the Prophet, and received it
from him, .That the ancient order of Plural Marriage was again to
be practiced by the Church.. This, at the time, did not impress
my mind deeply, although there lived then with his family (the
Prophet's) a neighbor's daughter, Fannie Alger, a very nice and
comely young woman about my own age, toward whom not only myself,
but every one seemed partial, for the amiability of her
character; and it was whispered even then that Joseph loved her.
* * * Without doubt in my mind, Fanny Alger was, at Kirtland, the
Prophet's first wife, in which, by right of his calling, he was
justified of the Lord. (pp. 11, 14) * * *
     And there was some trouble with Oliver Cowdery, and whisper
said it was relating to a girl then living in his (the Prophet's)
family; and I was afterwards told by Warren Parish [sic], that he
himself and Oliver Cowdery did know that Joseph had Fanny Alger
as wife, for they were spied upon and found together. (p. 12)
      * * *
     On learning from the Prophet .the Lord had required him to
take plural wives,' and that he had then thought to ask for some
of my sisters (in Nauvoo), the past (Kirtland days) with its
conditions and influences began more fully to unfold to my mind,
the causes that must, at least in part, have led to the great
apostasy and disruption in Kirtland.... Oliver Cowdery, J. Car-

ter, W. Parrish, or others were not justified in their criticism
upon the doings of the Prophet, or in their becoming a .law unto
themselves,. thru which they lost the light of their calling and
were left to darkness.(p. 14)


14.  "Historical Record" by Andrew Jensen; Vol 6:230; See also
Millennial Star, Vol 45:385, 443, 561; Kirtland, Ohio days; c.
1835.

     The doctrine of celestial marriage, I have the best of
reasons for believing, was understood and believed by him (Joseph
Smith, the Prophet) away back in the days when he lived in
Kirtland, when he and the Saints, in their poverty, were toiling
to erect that sacred edifice (the Kirtland Temple), wherein you
(referring to Joseph Smith, the son of the Prophet) now falsify
him, seeking, by your unsupported declarations, to nullify his
most sacred doctrines.  Even there, as I believe, he was
instructed of the Lord respecting the sacred ordinance of plural
marriage; but he was not required to reveal it to the Church
until some time during the residence of the Saints at Nauvoo,
where he received a revelation from the Lord setting forth in
detail the results to be obtained by keeping inviolate all the
laws connected with this sacred condition of things.  And in
consequence of the prejudices of the Saints and the tide of
persecution which he well knew he would have to encounter from
the outside world, wherein his life would be endangered, he
delayed, as long as possible, to make this principle known,
except to a few of the most faithful and humble of the Saints.
                         /s/ Lyman O. Littlefield


15.  Messenger and Advocate, III, No. 8 (May, 1837), p. 511;
April 1837.

     The Presidents of Seventy in Kirtland spoke out against any
member guilty of plural marriage, and if anyone was guilty he
would lose his fellowship with the quorum.


16.  Elder's Journal (Kirtland), I, No. 2 (November, 1837), p.
28; See also Elder's Journal (Far West), I, No. 3 (July, 1838) p.
43.

Q:  "Do the Mormons believe in having more wives than one?"
A:  "No, not at the same time."


17.  "Far West Record" p. 117; (Contains the minutes of meetings
in Kirtland and Far West, Missouri.); [See also Elder's Journal,
I, No. 3 (July, 1838) p. 45]; Missouri, 1837.

     The charge of adulterous relations "with a certain girl" was
brought against the Prophet by Oliver Cowdery this year.


18.  "Letter to Warren Cowdery," from Oliver Cowdery; Far West,
Missouri, January 21, 1838; Located in Huntington Library, San
Marino, California.  Microfilm copy at Brigham Young University
Special Collections; Conversation between Joseph & Oliver during
November, 1837.  Oliver later wrote his brother about it.

     When he (Joseph) was here we had some conversation, in which
in every instance, I did not fail to affirm that what I had said
was strictly true.  A dirty, nasty, filthy affair of his
(Joseph's) and Fanny Alger's was talked over in which I strictly
declared that I had never deviated from the truth in the matter,
and as I supposed was admitted by himself.  At any rate, just
before leaving, he wanted to drop every past thing, in which had
been a difficulty or difference---he called witnesses to the
fact, gave me his hand in their presence.


19.  Excommunication trial of Oliver Cowdery; Far West Record, p.
117.  [See also Elder's Journal, I, No. 3, (July, 1838), p. 45.];
Far West; April 12, 1838.

     Oliver Cowdery was accused of adulterous relations.


     20.  History of the Church, Vol 3:17-18; April 12, 1838.

          Oliver Cowdery excommunicated from the Church.


21.  Elder's Journal, I, No. 4 (August, 1838), p. 57, 59;
Kirtland, Ohio, 1838.

     He (Warren Parrish) went into Kirtland, Ohio, some few years
since to live, and hired his boarding in the house of one Zerah
Cole; he had not however been there but a short time, until Mr.
Cole began to make a grievous complaint, about his taking
unlawful freedom with his (Cole's) wife.  Parrish was,
accordingly, brought to an account, before the authorities of the
church, for his crime.  The fact was established, that such
unlawful conduct had actually taken place between them (Parrish
and Cole's wife).


22.  "Historical Record" by Andrew Jensen; Vol. 6:221; Fall,
1840.

                 JOSEPH BATES NOBLE'S TESTIMONY.

"Territory of Utah            }ss.
     County of Salt Lake      }
     Be it remembered that on this twenty-sixth day of June, A.D.
1869, personally appeared before me, James Jack, a notary public
in and for said county, Joseph Bates Noble, who was by me sworn
in due form of law, and upon his oath saith, that in the fall of
1840, Joseph Smith taught him the principle of celestial or
plural marriage, or a plurality of wives; and that the said
Joseph Smith declared that he had received a revelation from God
on the subject, and that the angel of the Lord had commanded him
(Joseph Smith) to move forward in the said order of marriage; and
further, that the said Joseph Smith requested him (Joseph B.
Noble) to step forward and assist him in carrying out the said
principle, saying, 'In revealing this to you, I have placed my
life in your hands, therefore do not in an evil hour betray me to
my enemies.'
     Subscribed and sworn to by the said Joseph B. Noble, the day
and year first above written.
                                   JOSEPH B. NOBLE
     [SEAL.]                            JAMES JACK,
                                             Notary Public.


23.  J.D. 20:29; Elder Joseph F. Smith; July 7, 1878; c. 1840.

     . . .an angel of God, with a drawn sword, stood before him
and commanded that he should enter into the practice of that
principle, or we should be utterly destroyed, or rejected, that
he move forward to reveal and establish that doctrine.


24.  Charles L. Walker Journal, p. 39; June 17, 1883; c. 1840.

     June 17, 1883:  Attended the quarterly conference, this p.m.
Pres. E.  Snow spoke of the Angel of the Lord meeting Joseph with
a drawn sword and of his going to slay him for his being
neglectful in the discharge of his duties and of Joseph having to
plead on his knees before the Angel for his life.


25.  Life of Heber C. Kimball, by Orson F. Whitney, p. 321;
Edition 1881; c.  1840.

     An angel with a flaming sword descended from the courts of
glory and confronting the Prophet, commanded him in the name of
the Lord to establish the principle so long concealed from the
knowledge of the Saints and of the world.  That principle was the
law of celestial or plural marriage.


26.  Journal of Joseph L. Robinson, pp. 24-25; c. 1840.

     . . .but it came to pass the Lord instead of releasing him
from that burden he sent an Holy Angel with a drawn sword unto
him, saying unto him Joseph unless you go to and immediately
teach that principle (namely Polygamy or plural marriage) and put
the same in practice that he Joseph should be slain, for thus
saith the Lord, the time has now come that I will raise up seed
unto me as I spoke by my servant Jacob as is recorded in the Book
of Mormon, therefore I command my people.


27.  "Historical Record" by Andrew Jensen; Vol. 6:230; April 5,
1841.  Orson Pratt's Testimony; comments by Joseph F. Smith.

     At a meeting held in Plano, Illinois, Sept. 12, 1878,
Apostle Orson Pratt explained the circumstances connected with
the coming forth of the revelation on plural marriage.  He
refuted the statement and belief of those present that Brigham
Young was the author of that revelation; showed that Joseph
Smith, the Prophet, had not only commenced the practice of that
principle himself, and further taught it to others, before
President Young and the Twelve had returned from their missions
in Europe, in 1841, but that Joseph actually received revelation
upon that principle as early as 1831. He said, .Lyman Johnson,
who was very familiar with Joseph at this early date, Joseph
living at his father's house, and who was also very intimate with
me, we having traveled on several missions together, told me
himself that Joseph had made known to him as early as 1831, that
plural marriage was a correct principle.  Joseph declared to
Lyman that God had revealed it to him, but that the time had not
come to teach or practice it in the Church, but that the time
would come.' To this statement Elder Pratt bore his testimony.
He cited several instances of Joseph having had wives sealed to
him, one at least as early as April 5, 1841, which was some time
prior to the return of the Twelve from England.  Referred to his
own trial in regard to this matter in Nauvoo, and said it was
because he got his information from a wicked source, from those
disaffected, but as soon as he learned the truth he was
satisfied.


28.  "Historical Record" by Andrew Jensen; Vol. 6:221; Joseph F.
Smith; April 5, 1841.

     . . . Elder Joseph B. Noble swears before a notary public,
on June 6, 1869, that he did on April 5, 1841, seal to Joseph
Smith, the Prophet, Miss Louisa Beaman, according to the
revelation on plural marriage.


29.  "Historical Record" by Andrew Jensen; Vol. 6:233-234.  Women
sealed to the Prophet during 1841.

     1.  Louisa Beman, April 5, 1841, Joseph B. Noble
officiating.
     2.  Prescindia L. Huntington, Dec 11, 1841, Dimick B.
Huntington officiating.
     3.  Zina D. Huntington, Dec 27, 1841, Dimick B. Huntington
officiating.


30.  Journal of Mary Elizabeth Rollins Lightner.

     An unnamed angel visited Joseph Smith three different times
and commanded him to practice plural marriage.  The last time the
angel came, he came with a drawn sword ready to slay the Prophet
if he refused to obey.  Mary E. Lightner (who says she was the
first plural wife of the Prophet) has given us the accounts of
the angel's visits to Joseph and of the angel who visited her.
Here is her story.
     "Every principle that has been given in the Church by the
Prophet is true.  I know whereon I stand, I know what I believe,
I know what I know and I know what I testify to you is the living
truth.  As I expected to meet it at the bar of the eternal
Jehovah it is true.  And when you stand before the bar you will
know.  He preached polygamy and he not only preached it but he
practiced it.  I am a living witness to it.  It was given to him
before he gave it to the Church.  An angel came to him and the
last time he came with a drawn sword in his hand and told Joseph
if he did not go into that principle he would slay him.  Joseph
said he talked to him soberly about it, and told him it was an
abomination and quoted scripture to him.  He said in the BOOK OF
MORMON it was an abomination in the eyes of the Lord, and they
were to adhere to these things except when the Lord speaks.  I am
the first being that the revelation was given to him for one
(sic) I was one thousand miles away in Missouri for we went up to
Jackson County in 1841. . . . I asked him if Emma knew about me,
and he said, "Emma thinks the world of you." I was not sealed to
him until I had a witness.
     "I had been dreaming for a number of years I was his wife.
I thought I was a great sinner.  I prayed to God to take it from
me for I felt it was a sin; but when Joseph sent for me he told
me all of these things.  "Well," said I, "don.t you think this
was an angel of the Devil that told you these things?" Said he,
"NO.  It was an angel of God.  God almighty showed me the
difference between an angel of Light and Satan's angels.  The
angel came to me three times between the year of 1834 and 1842
and said I was to obey that principle or he would slay me."
"But," said he, "they called me a false and fallen prophet but I
am more in favor with my God this day than I ever was in all my
life before.  I know that I shall be saved in the Kingdom of God.
I have the oath of God upon it and God cannot lie.  All that he
gives me I shall take with me for I have that authority and that
power conferred upon me." Well, I talked with him for a long time
and finally I told him I would have a witness.  Said I, "If God
told you that why does he not tell me?" He asked me if I was
going to be a traitor.  "I have never told a mortal and shall
never tell a mortal I had such talk from a married man," said I.
     "Well," said he, "pray earnestly for the angel said to me
you should have a witness." Well Brigham Young was with me.  He
said if I had a witness he wanted to know it.  "Why should I tell
you?" said I.  "Well," said he, "I want to know for myself." Said
he, "do you know what Joseph said?" "Since we left the office the
angel appeared to him and told him he was well pleased with him
and that you should have a witness." I made it a subject of
prayer and I worried about it because I did not dare to speak to
a living being except Brigham Young.  I went out and got between
three haystacks where no one could see me.  As I knelt down I
thought why not pray as Moses did?  He prayed with his hands
raised.  When his hands were raised Israel was victorious but
when they were not raised the Philistines were victorious.  I
lifted my hands and I have heard Joseph say the angles covered
their faces.  I knelt down and if ever a poor mortal prayed I
did.  A few nights after that an angel of the Lord came to me and
if ever a thrill went through a mortal it went through me.  I
gazed upon the clothes and figure but the eyes were like
lightning.  They pierced me from the crown of my head to the
soles of me feel.  1 was frightened almost to death for a moment.
I tried to waken my aunt but I could not.  The angel leaned over
me and the light was very great although it was night.  When my
aunt woke up she said she had seen a figure in white robes pass
from our bed to my mother's bed and pass out of the window.
Joseph came up the next Sabbath.  He said, "have you had a
witness yet?" "No." Said he, "the angel expressly told me you
should have." Said I, "I have not had a witness, but I have seen
something I have never seen before.  I saw an angel and I was
frightened almost to death.  I did not speak." he studied awhile
and put his elbows on his knees and his face in his hands.  He
looked up and said, "How could you have been such a coward?" Said
I, "I was weak." "Did you think to say, .Father help me.?" "NO."
"Well if you had just said that your mouth would have been opened
for that was an angel of the living God.  He came to you with
more knowledge, intelligence, and light than I ever dared to
reveal." I said, "If that was an angel of light why did he not
speak to me?" "YOU COVERED YOUR FACE AND FOR THIS REASON THE
ANGEL WAS INSULTED." Said I, "will it ever come again?" He looked
around very sorely and then he thought a moment and the said,
"No. Not the same one, but if you are faithful you shall see
greater things than that."


31.  Statement of Sister Maria Jane Woodward of Huntington, Emery
County, Utah, Maiden Name, Maria J. Johnston.

     I was living at the Prophet Joseph's as hired girl 19 years
of age to work for Emma Smith, The Prophet's wife, in the mansion
at Nauvoo, Ill. While working in the evening, the rest of the
girls having finished their work and gone to bed, I heard
conversation between two personages but I did not know who they
were at the time.  They came into a little room back of the
dining room where I was, and after listening a few moments I
found that Emma Smith was one of them, but I did not know at the
time that it was the Prophet that was with her.  After listening
I found out that she was crying and in trouble about something.
He came to the door of the room where I was and then said to me:
"It is you that is here is it Jane?" I told him it was and then
he asked me if I would go down and tell Brother Hyrum Smith, his
brother, to come to him and so I went.  He told me that the guard
at the gate would know me.  I went out and the guard went with me
down the street until I met the other guard.  Then he came back
to his place and the other guard went with me to Hyrum's door and
I told Sister Thompson that Brother Joseph wanted Brother Hyrum.
She went in and told him.  He inquired who came for him (p. 2)
and she told him.  He said for me to wait and he would go with
me.  In going up Hyrum asked me where Brother Joseph was, and I
told him he was in the little room back of the dining room in the
mansion.  Hyrum said no more to me until we got up to the mansion
and he walked through the hall into this back room and I went to
my work in the dining room.  I heard him say to Emma when he went
in:  "Well Sister Emma, what is the matter?" Then I heard no more
of their conversation that night, but the next morning I was up
stairs making beds and Emma came to me and said, "lt was you that
Joseph came to when he sent for Hyrum last night was it?" I said,
"Yes Ma.am." Then she told me to sit down on the bed by her and
we both sat down on the bed that I was making.  She looked very
sad and cast down, and there she said to me, "The principle of
plural marriage is right, but I am like other women, I am
naturally jealous hearted and can talk back to Joseph as long as
any wife can talk back to her husband, but what I want to say to
you is this.  You heard me finding fault with the principle.  I
want to say that that principle is right, it is from our Father
in Heaven", (sic) and then she again spoke of her jealousy.  Then
she continued, "What I said I have (p. 3) got to repent of.  The
principle is right but I am jealous hearted.  Now never tell
anybody that you heard me find fault with Joseph of that
principle.  The principle is right and if I or you or anyone else
finds fault with that principle we have got to humble ourselves
and repent of it.  I do not know why it is that Brother Hyrum
holds such a controlling power over my spirit but when he comes
to me and speaks to me I am melted to tears and I cannot talk
back to him."
     After that I never heard her say anything about it and
although I lived there quite a while after I did as I was told by
her and said nothing about it.  She was President of the Relief
Society in Nauvoo at the time and she realized that it would not
be well for them to know that she found fault with that
principle.
     About two months ago I dreamed that the Prophet Joseph came
to me and asked me to bear testimony of what I had heard her say
about the principle of polygamy, that it was right, and he said
something to this effect, "It will be hard enough for her
anyway." (p. 4)
     Some people have denied that there was any such thing as
endowments or endowment clothes before the time of Brigham Young,
but I know there was.  They were of the same pattern, had the
same marks and were the same in every way as now.  I was living
with Father Smith, the Prophet's uncle and on one occasion the
Prophet wrote a letter to his uncle to meet him the next morning
in Nauvoo, (we were twenty-five miles from there).  Mother Smith,
George A. Smith's mother, was sick and as I was the hired girl I
had to get these clothes and fix them in time for Father Smith to
meet the Prophet Joseph in Nauvoo.  Mother Smith told Father
Smith to explain to me about this clothing, what they were for
and what they did with them, the reason he
had to have them and have them in good condition, before I got
them out, and he did so.  That was the first I knew about
endowment clothes but they were the same as they are now.  Sister
Smith told me where they were and how to prepare them for him.
They were in a chest locked up, inside of a little cotton bag
made for the purpose and were all together.  Then I got the
clothes and pressed them out and put them in good condition and
he went to meet the Prophet.  These clothes were never put out
publicly, in the washing or in any other way.  When we washed
them we hung them out between sheets because we were in the midst
of the Gentiles.


32.  "Historical Record" by Andrew Jensen; Vol. 6:232; Early
1842.  Testimony of Sarah M. Kimball.

     Early in the year of 1842, Joseph Smith taught me the
principle of marriage for eternity, and the doctrine of plural
marriage.  He said that in teaching this he realized that he
jeopardized his life; but God had revealed it to him many years
before as a privilege with blessings, now God had revealed it
again and instructed him to teach it with commandment, as the
Church could travel (progress) no further without the
introduction of this principle.  I asked him to teach it to some
one else.  He looked at me reprovingly, and said, .Will you tell
me who to teach it to?  God required me to teach it to you, and
leave you with the responsibility of believing or disbelieving.'
He said, .I will not cease to pray for you, and if you will seek
unto God in prayer, you will not be led into temptation.'


33.  Diary of Mrs. Mary N. Barzee Boyce, p. 40.

         THE ORGANIZATION OF THE RELIEF SOCIETY IN NAUVOO

     The Female Relief Society of Nauvoo was organized on March
17, 1842, Emma Smith President.  Sidah Clements was a member of
this society.  She also worked for the Prophet's family.  Emma
became very much alarmed concerning the revelation on Celestial
Marriage which Joseph had received and set her hand and mind to
uproot it by counselling the Sisters that if they knew of any
such work going on to burst doors open, etc.  But Joseph Said to
them if ever they knew of any of that to tell him and he would
roll the ball.  This talk was done in a female meeting and Sister
Clements was present.  And on another occasion she said he was
going from home one day when she saw Emma go up to him and she
was in a passion.  She jerked him by the collar and talked to him
about going after women.  She says that one day while she was at
her work that Emma went upstairs and pulled Eliza R. Snow
downstairs by the hair of her head as she was staying there,
although she had consented to give him one or more women in the
beginning and it was rumored when I, M. A. Barzee Boyce, was in
Nauvoo that she got in such a rage about it that she left home
and went down to Quincy but came back again while I was there.
Then she sought to stop the Relief Society but they tried to go
on by meeting in private houses secretly.  The prophet would
sometimes meet and give them encouragement, but finally they
ceased to meet for persecution raged and it went down with the
troublesome times.  It was re-organized in Salt Lake by Brigham
Young between the years 67 and 70, with Eliza R. Snow Smith at
the head as the Elect lady.  The first chapter of the second
epistle of John was read at the first organization of the Relief
Society in Nauvoo and was printed at the head of the article on
regulations of said Society.  Again it was rumored that Law and
Foster for an excuse said in consequence of such a revelation
given to Joseph or that he had
pretended this, was the reason why they helped to raise the mob
to slay them in prison.
     My husband's sister and her husband, Thruman Gilbert, lived
in a log house which had two rooms.  She often talked to me about
the prophet and of women coming here and holding council in that
room.  No I as the reason why there was so much talk.


34.  "Historical Record" by Andrew Jensen; Vol. 6:223; Spring,
1842.  [See also Emily Dow Partridge Smith Young Autobiography in
the Women's Exponent, Vol 14:38.]

     The first intimation I had from Brother Joseph that there
was a pure and holy order of plural marriage, was in the spring
of 1842, but I was not married until 1843.  I was married to him
on the 11th of May, 1843, by Elder James Adams.  Emma was
present.  She gave her free and full consent.  She had always, up
to this time, been very kind to me and my sister Eliza, who was
also married to the Prophet Joseph with Emma's consent.  Emma,
about this time, gave her husband two other wives--Maria and
Sarah Lawrence.


35.  The Orson Pratt Journals, by E. J. Watson, p. 177.   [See
also DHC 5:60-1.];  July 15, 1842.

     It was reported early in the morning that Elder Orson Pratt
was missing.  I caused the Temple hands and the principal men of
the city to make search for him.  After which, a meeting was
called at the Grove, and I gave the public a general outline of
John C. Bennett's conduct.
     Elder Pratt returned in the evening.


36.  Alexander Neibaur Journal; July 15, 1842.

     Reported Orson Pratt, one of the 12 missing.  All the
citizens turned out in search of him.


37.  The Orson Pratt Journals, by E. J. Watson, p. 177, 561.
[See also Brigham Young Papers; Ms f 219 #103.] Letter of Brigham
Young to Parley P.  Pratt in England concerning the difficulties
that Orson Pratt was having.

                                             City of Nauvoo,
                                             July 17, 1842

     Beloved Brother Pratt:
     I set down to write a few words to you.  Many things happen
in the last days, and especially in Nauvoo.  As a general thing
all goes first rate.  The temple goes on finely and will be a
splendid orifice when completed.  The brethren are very spirited
about it.  Doct. John Cook Bennett is turned out of the Church,
and report says gone to Mo. to raise a mob to come to drive us
from our homes--I guess General Joab has got a hard stent on
hand.
     Br. Orson Pratt is in trouble in consequence of his wife.
His feelings are so wrought up that he does not know whether his
wife is wrong, or whether Joseph's testimony and others are
wrong, and do lie, and he deceived for 12 years or not; he is all
but crazy about the matters.  You may ask what the matter is
concerning Sister P.  It is enough, and Doct. J. C.  Bennett
could tell all about himself and his * * * enough of that.  We
will not let Br. Orson go away from us.  He is too good a man to
have a woman destroy him.


38.  The Orson Pratt Journals, by E. J. Watson, p. 178.  [See
also Times & Seasons 3:869.] July 22, 1842.  Minutes of a public
meeting held in Nauvoo:

     At a meeting of the citizens of the city of Nauvoo held in
said city at the meeting ground, July 22nd, 1842.
     Orson Spencer Esq. was called to the chair, and Gustavus
Hills was appointed clerk.
     The meeting was called to order by the chairman, who stated
the object of the meeting to be to obtain an expression of the
public mind in reference to the reports gone abroad, culminating
the character of Pres. Joseph Smith.  Gen Wilson Law then rose
and presented the following resolution.
     RESOLVED--That, having heard that John C. Bennett was
circulating many base falsehoods respecting a number of the
citizens of Nauvoo, and especially against our worthy and
respected Mayor, Joseph Smith, we do hereby manifest to the world
that so far as we are acquainted with Joseph Smith we know him to
be a good, moral, virtuous, peaceable and patriotic man, and a
firm supporter of law, justice and equal rights; that he at all
times upholds and keeps inviolate the constitution of this State
and of the United States.
     A vote was then called and the resolution adopted by a large
concourse of citizens, numbering somewhere about a thousand men.
Two or three, voted in the negative.
     Elder Orson Pratt then rose and spoke at some length in
explanation of his negative vote.  Pres. Joseph Smith spoke in
reply--
     Question to Elder Pratt, "Have you personally a knowledge of
any immoral act in me toward the female sex, or in any other
way?" Answer, by Elder 0. Pratt, "Personally, toward the female
sex, I have not."
     Elder 0. Pratt responded at some length.  Elder B. Young
then spoke in reply. . .


39.  Weekly Missouri Republican, Wednesday, July 3, 1844.  The
clipping in the John Taylor scrapbook, University of Utah.
Microfilm in CHO.

28 July 1842            AFFIDAVIT OF J. B. BACKENSTOS
State of Illinois
Hancock County    ss.    Personally appeared before me Ebenezer
Robinson, an acting Justice of the Peace, in and for said County,
J. B. Backenstos, who being duly sworn according to law, deposeth
and saith, that some time during last winter, he accused Doctor
John C. Bennett, with having an illicit intercourse with Mrs.
Orson Pratt, and some others, when said Bennett replied that she
made a first rate go, and from personal observations I should
have taken said Doctor Bennett and Mrs. Pratt as man and wife,
had I not known to the contrary, and further this deponent saith
not.
                                   /s/ J. B. BACKENSTOS
Sworn to, and subscribed, before me this 28th day of July, 1842.
                                   /s/ E. ROBINSON, J. P.


40.  "The Return" Vol. 2, No. 11, Nov 1890; Ebenezer Robinson,
editor; July, 1842.

     When Elder Pratt returned home from his mission, and learned
of the secret teaching of the spiritual wife doctrine, and the
true situation of things, it was too much for him, and his mind
temporarily gave way, and he wandered away, no one knew where.  I
remember well the excitement which existed at the time, as a
large number of the citizens turned out to go in search for him,
fearing that he had committed suicide.  He was found some 5 miles
below Nauvoo, sitting on a rock, on the bank of the Mississippi
river, without a hat.  He recovered from his insanity, but at the
next conference, when the vote was called to sustain Joseph Smith
as President of the Church, he alone voted, No.  He could not at
that time conscientiously sustain him in that position.


41.  Journal of Wilford Woodruff, August 1842.  The Orson Pratt
Journals, by E. J. Watson, pp. 179-180.  Wilford Woodruff
speaking.

August, 1842                            * * *
     There was a council of the TWELVE held for four days, with
Elder Orson Pratt to labor with him to get him to recall his
saying against Joseph & the Twelve but he persisted in his wicked
course & would not recall any of his sayings which were made in
public against Joseph & others, sayings which were unjust &
untrue.  The Twelve then rejected him as a member of their quorum
and he was cut off from the church.  Dr. John Cook Bennett was
the ruin of Orson Pratt.


42.  Manuscript History of Brigham Young, pp. 120-121; August 8,
1842.  The Orson Pratt Journals, by E. J. Watson, pp. 180-181;
August 8, 1842.

     August 8, 1842.  Attended City Council.
     Assisted by Elders H. C. Kimball and Geo. A. Smith, I spent
several days laboring with Elder Orson Pratt, whose mind became
so darkened by the influence and statements of this wife, that he
came out in rebellion against Joseph, refusing to believe his
testimony or obey his counsel.  He said he would believe his wife
in preference to the prophet.  Joseph told him if he did believe
his wife and follow her suggestions he would go to hell.
     We reported to the Prophet that we had labored with brother
Orson diligently in a spirit of meekness, forbearance and long-
suffering.  He requested us to ordain brother Amasa Lyman in
brother Orson's stead.  After receiving these instructions, we
met brother Orson near my house, and continued to labor with him.
He said to us, There is brother Amasa Lyman in your house,
brother Young; he has been long in the ministry, go in and ordain
him in my stead.


43.  Church Manuscripts, Gerber, Vol. 11:18.  Letter from Joseph
Smith to his wife Sarah Ann Whitney, etc. [NOTE:  Joseph Smith
was married to Sarah Ann Whitney, July 27, 1842, by Newel K.
Whitney.  This letter was apparently addressed to Bro. & Sis
Newell K. Whitney, and their daughter, Sarah.] Nauvoo, Ill,
August 18, 1842.

                                   Nauvoo, August 18, 1842
Dear and beloved Brother and Sister Whitney and &.
     I take this opportunity to communicate some of my feelings,
privately, at this time, which I wish you three eternally to keep
in your own bosoms; for my feelings are so strong for you since
what has passed lately between us, that the time of my absence
from you seems so long, and dreary, that it seems as if I could
not live long in this way; and if you three would come and see me
in this my lonely retreat, it would afford me great relief of
mind, if those with whom I am alied do love me, now is the time
to afford me succor, in the days of exile, for you know I
foretold you of these things.  I am now at Carlos Granger's, just
back of Brother Hyrum's farm, it is only one mile from town.  The
nights are very pleasant, indeed, all three of you can come and
see me in the forepart of the night.  Let Brother Whitney come a
little ahead and knock at the south east corner of the house, at
the window, it is next to the cornfield; I have a room intirely
[sic] by myself, the whole matter can be attended to with the
most perfect safety.  I know it is the will of God that you
should comfort me now in this time of affliction, or not at all,
now is the time or never; but I have no need of saying any such
thing to you, for I know the goodness of your heart and that you
will do the will of the Lord, when it is made known to you, the
only thing to be careful of, is to find out when Emma comes, then
you can not be safe, but when she is not here there is the most
perfect safety, only be careful to escape observation as much as
possible.  I know it is an heroic undertaking; but so much the
greater friendship and the more joy when I see you I will tell
you all my plans; I can not write them on paper.
     Burn this letter as soon as you read it.  Keep all locked up
in your breasts, my life depends upon it.
     One thing I want to see you for, is to get the fulness of my
blessing sealed upon our heads.  You will pardon me for my
earnestness on this subject, when you consider how lonesome I
must be.  Your good feelings know how to make every allowance for
me.  I close my letter.  I think Emma wont come tonight.  If she
don.t, don.t fail to come tonight.  I subscribe myself your most
obedient and affectionate companion and friend.
                                             Joseph Smith


44.  The Orson Pratt Journals, p. 181; August 20, 1842.

(Mss History of Brigham Young, pp. 120-121):
     August 20, 1842, Brother Orson Pratt was cut off from the
Church, and according to the Prophet's direction, brothers H. C.
Kimball, Geo. A. Smith and I ordained brother Amasa Lyman in his
stead.

(Documentary History of the Church):
     August 20, 1842.---the Twelve met in council, and ordained
Amasa Lyman to be one of the Twelve Apostles.  Amasa Lyman was
born in Lyman, Grafton County, N. H., 30th March, 1813, where he
received the gospel through the ministry of Elder Orson Pratt,
27th April, 1832; ordained an elder under my hands, 23rd August,
1832, in Hiram, Portage county, Ohio.  He was one of my fellow-
prisoners, bound with the same chain in Richmond jail, Missouri.
     John C. Bennett was declared unworthy to hold the office of
chancellor of the University, and was discharged; and Orson
Spencer was elected in his stead, and received the oath of
office.  Amasa Lyman was elected regent of the University, in
place of Vinson Knight, deceased.


45.  History of the Church, V, pp. 131-2; 26 August 1842.

     Friday, August 26.--At home all day.  In the evening, in
council with some of the Twelve and others.  I gave some
important instructions upon the situation of the Church, showing
that it was necessary that the officers who could should go
abroad through the states; and inasmuch as a great (p. 131)
excitement had been raised, through the community at large, by
the falsehoods put into circulation by John C. Bennett and
others, it was wisdom in God that the Elders should go forth and
deluge the state with a flood of truth, setting forth the mean,
contemptible persecuting conduct of ex Governor Boggs of
Missouri, and those connected with him in his mean and corrupt
proceedings, in plain terms, so that the world might understand
the abusive conduct of our enemies, and stamp it with
indignation.
     I advised the Twelve to call a special conference on Monday
next to give instructions to the Elders, and call upon them to go
forth upon this important mission; meantime that all the
affidavits concerning Bennett's conduct be taken and printed, so
that each Elder could be properly furnished with correct and
weighty testimony to lay before the public.


46.  Manuscript History of Brigham Young, pp. 121, 122.

     --26--Met in the evening in Council with the Prophet Joseph
and some of the Twelve.  We received much good instruction and
counsel from Joseph, relative to the situation of the Church, and
the policy to be pursued in sending many Elders through the
States to preach the G

ospel and disabuse the public mind in
relation to false statements of Dr. J. C. Bennett.
     The Prophet also directed us to call a Special conference on
Monday next, and nominate the Elders to go on this important
mission, and give them their instructions; and that we should
also get the (p. 122) affidavits against Dr. Bennett published,
so that the Elders might be authentic and strong testimony to lay
before the public in relation to those matters.


47.  Weekly Missouri Republican; Wednesday, July 3, 1844.  The
clipping is in the John Taylor Scrapbook, University of Utah;
microfilm in CHO.

28 August 1842
                    TESTIMONY OF MRS. GODDARD
     Dr. Bennett came to my house one night about 12 o.clock, and
sat on or beside the bed where Mrs. Pratt was and cursed and
swore very profanely at her; she told me next day that the Dr.
was quick tempered and was mad at her, but gave me no other
reason.  I concluded from the circumstances that she had promised
to meet him somewhere and had disappointed him; on another night
I remonstrated with the Dr. and asked him what Orson Pratt would
think, if he should know that you were so fond of his wife, and
holding her hand so much; the Dr. replied that he could pull the
wool over Orson's eyes.
     Mrs. Pratt stated to me that Dr. Bennett told her, that he
could cause abortion with perfect safety to the mother, at any
stage of pregnancy, and that he had frequently destroyed and
removed infants before their time to prevent exposure of the
parties, and that he had instruments for that purpose, etc.
     My husband and I were frequently at Mrs. Pratt's and stayed
till after 10 o.clock in the night, and Dr. Bennett still
remained there with her and her little child alone at that late
hour.
     On one occasion I came suddenly into the room where Mrs.
Pratt and the Dr. were, she was lying on the bed and the Dr. was
taking his hands out of her bosom; he was in the habit of sitting
on the bed where Mrs. Pratt was lying, and lying down over her.
     I would further state that from my own observation, I am
satisfied that their conduct was anything but virtuous, and I
know Mrs. Pratt is not a woman of truth, and I believe the
statements which Dr. Bennett made concerning Joseph Smith are
false, and fabricated for the purpose of covering his own
iniquities, and enabling him to practice his base designs on the
innocent.
                                        ZERUIAH N. GODDARD

Subscribed before me, one of the Aldermen of the City of Nauvoo,
and sworn to this 28th day of August 1842.   GEO. W. HARRIS
                              Alderman of the city of Nauvoo


48.  The Orson Pratt Journals, by E. J. Watson, 1975; pp. 533-34.
 [See also H.C. 5:137-139.]  Joseph Smith speaking; Monday,
August 29th 1842.

     When Hyrum was done speaking, I arose and congratulated the
brethren and sisters on the victory I had once more gained over
the Missourians....
                              * * *
     Orson Pratt has attempted to destroy himself, and caused
almost all the city to go in search of him.  Is it not enough to
put down all the infernal influences of the devil, what we have
felt and seen, handled and evidenced, of this work of God?  But
the devil had influence among the Jews, after all the great
things they had witnessed, to cause the death of Jesus Christ, by
hanging Him between heaven and earth.  They would deliver me up,
Judas like; but a small band of us shall overcome.


49.  The Orson Pratt Journals, by E. J. Watson, 1975; pp. 490-92.
c. 1842, July and August.
                The Excommunication of Orson Pratt
                       (secondary sources)
     Orson Pratt arrived in Nauvoo from his English Mission about
the second week of July, 1841, but the first indication of
disagreement between himself and the church authorities was on
May 11, 1842 when his name was not on the list of those of the
authorities who withdrew fellowship from John C. Bennett (page
176).  One is inclined to believe that Orson Pratt's disappear-

ance on July 15th 1842 was in connection with the John C. Bennett
incident, but the problem peaked in Orson Pratt's July 22nd 1842
speech in the public meeting (see page 178) where, drawing from
the account of Wilford Woodruff (page 180), he made several
"sayings" in public, against Joseph Smith and others, which were
both unjust and untrue.  According to Brigham Young (page 180) it
was because of his wife, Sarah Marinda Bates Pratt, that Orson
refused to believe either Joseph Smith, or his associates in the
council of the Twelve.
     Sarah Pratt has unknowingly left us an account which must be
in most respects similar to the story she told her husband in
1842.  Although inaccurate at its inception (as evidenced by the
subsequent actions of both her and her husband) and beclouded by
42 intervening years, her account was given at a time (1884) when
she was again bitter against the church, and again visualized
Joseph Smith as a villain and John C. Bennett as the hero.  Her
account is given here in full:  (contrast the affidavits on pages
560, 561)
                      Workings of Mormonism
                            related by
                         Mrs. Orson Pratt
                          Salt Lake City
                               1884

     As the wife of Orson Pratt the Apostle, Mrs. Pratt was very
familiar with the workings of Mormonism for many years.  Mrs.
Emma Smith and Mrs.  Heber C. Kimball were among her most
intimate friends; specially intimate as she was left without any
relative but her infant son while her husband was off on his
missions to England.
     While at Nauvoo, when about twenty-two years of age, she was
thus left dependant for means of support as well as
companionship.  She would often take her child with her and spend
a week or two at a time, in the family of Joseph Smith, earning
by her needle provisions, or whatever was most convenient to pay.
There was little money then in circulation and people were
obliged to be content to earn what would merely keep soul and
body together.
     In Joseph Smith she had implicit confidence.  She accepted
his inspired revelations; her husband had written many at his
dictation.  He appeared much interested in her affairs and
brought Dr. John C. Bennett once or twice with him when he
called.  At first his calls were made upon her in her home where
she was living with another family; then when she moved into a
little house by herself his attentions became more frequent.  He
told her at one time that his wife Emma had become jealous of
her; she at once called upon Emma and assured her of the folly of
such an idea; she told her that she was thoroughly bound up in
her husband, Mr. Pratt, and had no [3] thought for any one else.
At one of his calls with Dr. Bennett, Joseph told Mrs. Pratt that
there was something he wanted to say to her but dare not for fear
she would lose respect for him.  That seemed impossible to her,
as she told him; he however postponed the announcement.  He told
her that perhaps she would like to undertake to make Dr.
Bennett's shirts and clothing, as he could pay in money; that
many had tried but without giving him satisfaction.  While she
had never done anything of the kind before, she did it now from
necessity, and cheerfully; she even did his washing after awhile
for money was a scarce article of payment.
     Sometime after this Joseph called again and said that now he
should tell her what he meant to have told her before.  He said
that he knew she must be lonely now that her husband was away,
and that it [4] was not at all necessary that it should be so.
She needed the company of some man, and he would stay with her
when she wished it; that there was no sin in it as long as she
kept it to herself; that the sin was wholly in making it known
herself to her husband or any one else.  She replied to Joseph's
proposal most indignantly; she told him she loved her husband
most devotedly, and upbraided him sharply for what he had
suggested.  He replied that if she told of it he had it in his
power to ruin her character.  From that time she discontinued her
habit of going to his house to sew, and asked Emma Smith to send
the work to her instead.
     After he had left her Mrs. Pratt was in great distress of
mind.  Here she was along scarcely more than twenty years of age,
with one who was almost [5] as a god to her counselling her in
this way.  Regardless of his threats if she told, she went
immediately to her friend Mrs. Harris, in whose virtue and
faithfulness as a wife, as her old and tried friend she had
implicit confidence; to her she told the story of the insult
Joseph offered her, expecting to receive her hearty sympathy.  To
her surprise Mrs. Harris replied "You must think nothing of that;
why I myself have been his mistress for the past four years." She
soon saw for herself, with her eyes now opened, that there were
houses whose back doors he entered on the sly, guarded as he was
by Bennett who would tell Mrs. Pratt to watch Smith's entrance
and exit here and there; women, too, would admit to her their
intercourse with him and offer her opportunities of convincing
herself that what they said was true.  There was nothing said
then as to Celestial Marriage or revelation.
     One day Dr. Bennett, who knew of Smith's proposal to Mrs.
Pratt and its rejection, and who in consequence confided to her
some of Smith's iniquities, one day called upon her and told her
that a revelation was to be made five days later, to Joseph
Smith, authorizing polygamy; that Smith had been so general in
his attentions to the women that he was obliged to shield himself
by these means.
     Five days from that time, the revelation was made, in the
presence of a few of his chosen councillors.  Mrs. Pratt says to
the best of her knowledge it was written by Smith and Bennett
conjointly.
     It was first shown to Emma Smith who must be persuaded to
accept and live up to, if possible.  She did believe in her
husband as a prophet, seer and revelator.  But she knew him too
well as a man, Mrs. Pratt said to believe in [7] this as a
revelation.  She indignantly threw the paper into the fire.  The
statement is differently made as regards the revelation finally
made public.  Some say that a single copy was preserved, others
that it was written up from memory.
(Sarah Marinda Bates Pratt  1817-1888; CHO, Ms d 4048)
     It appears that at least Joseph Smith and Brigham Young (see
page 180) and Parley P. Pratt (see page 494) held Sarah Pratt at
least partially responsible for Orson Pratt's rejection of the
truth.


50.  "Compiled Writings of David Moore", pp. 19-20; copied from
personal papers in possession of the family; Brigham Young
University Library, Provo, Utah, Summer 1962; Ms d 1892 fd 2 LDS
Archives; Fall 1842.

     During this fall [of 1842] and the beginning of winter, the
order of Celestial Marriage began to be talked of as existing in
the Church.  I must confess that my mind was somewhat troubled on
the subject, until I had the following dream.  I dreamed that my
sister Hannah was dead in the spirit, took a chair and set down
in front of my bed and said to me, "David, your mind is troubled
in respect to the order of Marriage which you do not understand
at the present, but where I am we understand all about it, its
all right, and when the right time comes I want you to remember
me."
     About this time a Widow Johnson was living with Chas A.
Chase.  She had come with the Vermont Camp.  She was much
troubled about the order of marriage which was now almost the
general topic.  I used to take pleasure in talking to her on the
subject and see her rage and scold about the system.  One time I
was talking to her when I asked her if she wanted me to prophesy
on her head.  She said she did not care whether I did or not, I
then told her that twelve months would not pass over her head
before she would be sealed to some man that had another wife.
She was angry with me for saying so, but before six months had
passed away she was sealed to Reynolds Cahoon, but I had no
opportunity of laughing at her for so doing for she seemed quite
shy every time I met her after.
     During the winter private meetings where held all over the
city in which much good instruction was given on the subject of
the Plan of Redemption.  Often the Sealing Covenant was touched
upon but never plainly preached.
     With the approach of spring the spirit of persecution began
to rage in the bosoms of Robert D. Foster, Higbus, and others.
Foster got up a printing press and began to issue a paper against
Joseph and the Authorities in general called the Nauvoo
Expositor.  They issued one number of this paper and had the type
set for the second number when the City Martial with the police
took the paper and burnt it out in front of the house, and threw
the type into the street.  This was by order of the City Council,
they having declared it a libelous establishment and a nuisance.
This caused persecution to rage with a greater determined spirit,
amongst both gentiles and apostates and every plan of device was
entered into on the part of our enemies to destroy Joseph Smith
and others, but Joseph avoided being drawn into the power of the
mob.
51.  "Historical Record" by Andrew Jensen; Vol. 6:233-234.

Women sealed to the Prophet during 1842.
     1.  Mary E. Lightner, 18 Feb 1842.
     2.  Eliza Roxey Snow, June 29, 1842, Brigham Young
officiating.
     3.  Sarah Ann Whitney, July 27, 1842, Newel K. Whitney
officiating.
     4.  Desdemona W. Fullmer, 1842.


52.  The Orson Pratt Journals, by E. J. Watson, 1975; p. 187;
January 10, 1843.

                                   Springfield, Illinois, January
10, 1843 Mr. Sidney Rigdon and Orson Pratt:
     Dear Friends:--lt is a long time since I have written to
you, and I should now much desire to see you, but I leave tonight
for Missouri, to meet the messenger charged with the arrest of
Joseph Smith, Hyrum Smith, Lyman Wright and others, for murder,
burglary, treason, etc., etc., who will be demanded in a few
days, on new indictments, found by the grand jury of a called
court on the original evidence, and in relation to which a nolle
prosequi was entered by the district attorney.
     New proceedings have been gotten up on the old charges, and
no habeas corpus can save them.  We shall try Smith on the Boggs
case, when we get him into Missouri.  The war goes bravely on;
and, although Smith thinks he is now safe, the enemy is near,
even at the door.  He has awakened the wrong passenger.  The
Governor will relinquish Joseph at once on the new requisition.
There is but one opinion on the case, and that is, nothing can
save Joseph on a new requisition and demand predicated on the old
charges on the institution of new writs.  He must go to Missouri;
but he shall not be harmed, if he is not guilty; but he is a
murderer, and must suffer the penalty of the law.  Enough on this
subject.
     I hope that both your kind and amiable families are well,
and you will please to give them all my best respects.  I hope to
see you all soon.  When the officer arrives, I shall be near at
hand.  I shall see you all again.  Please to write me at
Independence immediately.
                                        Yours respectfully,
                                             John C. Bennett


53.  The Orson Pratt Journals, by E. J. Watson, 1975; Pres. John
Taylor speaking; pp. 492-93.  See also Gospel Kingdom, pp. 193-
194; January 10, 1843.

     Orson Pratt also had some difficulties while we were in
Nauvoo, arising out of the introduction of the celestial order of
marriage.  It seems, from remarks made in a conversation that I
had with him afterwards, that he did not fully realize or
comprehend the situation.  But, at the time of the occurrence,
when I saw that he was very severely tried, as I had always held
pleasant relations with him, I took every pains that I possibly
could to explain the situation of things, to remove his doubts,
and to satisfy his feelings, but without avail.  At one time I
talked with him for nearly two hours, to prevent, if possible,
his apostasy or departure from the church.  But he was very
sorely tried, and was very self-willed and stubborn in his
feelings, and would not yield.  His feelings were bitter towards
the Prophet Joseph Smith and others, and the result was that he
was dropped from his position in the quorum.  But I am not aware
of his ever having written or published anything against the
church.  On the contrary, when Dr. John C. Bennett, who had
apostatized, sent a letter to Sidney Rigdon, wherein he denounced
President Smith, and stated that he was a villain and a
scoundrel, and that a requisition would be made for him by the
State of Missouri, and requested him to show this letter to Orson
Pratt; although Sidney Rigdon, who was the first counselor to
Joseph, did not show this statement unfolding this conspiracy to
him yet, as soon as Sidney Rigdon handed the letter to Orson
Pratt, he immediately took it to the Prophet Joseph.  And thus,
while Sidney Rigdon withheld this information from one to whom he
was in honor and duty bound, as his first counselor, to make it
known, yet Orson Pratt, although at the time disfellowshipped,
(?) (Ex.) immediately made Joseph acquainted with the conspiracy
that was being plotted against him, and thus exhibited a manhood
and integrity that were so woefully deficient in Sidney Rigdon. .
. .           * * *


54.  The Orson Pratt Journals, by E. J. Watson, 1975; p. 516;
January 10, 1843.

Note 70 page 187:  (Jan 1843)
     In both DHC 5:251 and JH January 10, 1842 (note that Journal
History has the letter entered in the wrong year) the following
postscript is added:

     P.S.  Will Mr. Rigdon please to hand this letter to Mr.
Pratt, after reading?                                J.C.B

     In Journal History (again January 10th 1842) the following
appears with respect to John C. Bennett's letter:
     Elder John Taylor, who was the editor of the "Times and
Seasons" in 1842, (sic) prepared the following editorial for
publication together with the letter, but by the advice of the
Prophet Joseph it was not printed:
     "We had the following letter handed to us by General Joseph
Smith.  Mr.  Rigdon received it from John C. Bennett and handed
it to Mr. Orson Pratt and Mr. Pratt gave it to Joseph Smith,
which Mr. Rigdon had delayed doing.
     We are very sorry that our old and long esteemed friend, Mr.
Rigdon should be holding correspondence with such a notorious
scounderal as John C. Bennett; and more especially that he, of
all others, should not acquaint President Joseph Smith with a
circumstance of this kind, which threatened (in his opinion) to
destroy him and other innocent men.
     Are we indeed forced from evidence to believe that Mr.
Rigdon who was charged with and imprisoned for the same crimes,
that those gentlemen mentioned in the letter ostensibly were, can
countenance, cloak over, and virtually leave his companions in
tribulation, exposed to destruction, when he had it in his power
to prevent it; and that he did believe that this was the case is
evident from some remarks that he made to Mr. Smith that he would
not take upon himself the responsibility of making it known,'
fearful of the consequences of exposing villany and hiding
himself under the iniquitous shade of their unhallowed
protection.  How is the gold become dim? and the fine gold, how
is it changed!
     We are, however, happy to inform our readers that this
letter is all vain glorying and empty boast; it is a tissue of
falsehood intended to intimidate.  Governor Ford informed Mr.
Smith, when at Springfield that such a requisition had been made
from Missouri; but that he knew that a nolle prosequi had been
entered and refused to issue a writ.
     How long shall the feelings of innocent men be goaded with
repeated attempts at cruelty and injustice?  .When the wicked
rule the people mourn.' We are pleased, however, that we now have
a governor whose bosom burns with pure patriotic principles.
     "Who understands the people's rights, and will protect them
too.."
     Elder John Taylor gives the following explanation for
withholding the letter and comments from the public:
     "I was requested by Joseph Smith to prefer charges against
Sidney Rigdon before a court composed of twenty-four High Priests
and three Bishops.  I asked who should give testimony in the
case.  Joseph Smith told me to collect what testimony I could for
there was an abundance, and that I was to call upon him and
Sister Emma who knew plenty to criminate him.  He handed me the
letter about the time and stated that Sidney Rigdon had kept it
from him, and that Orson Pratt, as soon as he got it, handed it
to him.  Joseph Smith immediately went to Sidney and charged him
with being leagued with the enemies to destroy him.  Mr. Rigdon,
or order to excuse himself, said, I know it was wrong; but I
dared not take upon myself the responsibility of making it
known.' This was the only excuse offered by him.
     I had the above letter, with the accompanying remarks set up
in type in the printing office, ready for printing, preparatory
to commencing the trial of Sidney Rigdon.  I, however, went to
Bro. Joseph and told him what I had done and that I was now ready
to proceed with the trial.  Said I, Bro.  Joseph, what shall I
do?  Shall I proceed?  He paused for a moment and then replied, I
think you had better not, we will save him if we can.."
               John Taylor (original of file)
(Journal History, January 10, 1842 [sic])


55.  BYU Collection, Ms/f/219/Reel 79; CHO, Ms/d/1234/Bx 47/fd 2;
January 20, 1843.  These minutes were formerly in a box entitled
"High Council Meetings etc, Conference and Public Meetings", in a
folder marked "Minutes of the Council of Twelve," in the Church
Historian's Office.  They were recataloged and placed in the
Brigham Young Collection.  "/" in this typescript means end of a
line in the original minutes.  Typed as in the original without
use of [sic] except in one case.  Compare with published version
of these minutes in History of the Church, V, pp. 253-6;
Millennial Star, XX, 27 (Saturday 3 July 1858), pp. 422-3; and
Manuscript History of the Church, under date given.

                                   Nauvoo January 20th 1843
     The Quorum of the Twelve assembled at the / home of Elder
Brigham Young- present viz, B. Young / H. C. Kimball, Orson Hyde,
W. Woodruff, John Taylor/ Geo. A. Smith, & W. Richards. also.
President / Joseph Smith. & Hyrum Smith of the first presidency /
also Orson Pratt--the meeting having been / called to investigate
his case:--
     President Joseph Smith remarked that as there / was not a
quorum when Orson Pratt's case came / up before that he was still
a member--he had not/ legally been cut off--/
     O. Pratt remarked that he had rather die / than go to preach
in any other standing than I had / before.
     Joseph-Let him have the same calling that Paul / had.  let
him have the keys to the Jews.  first unto / the Gentiles then
unto the Jews --/
     Paul held the keys of transfer--that is when / the Gentiles
have heard all they will--it shall be / given to the Jews.--/
     Jos.--Orson by transgression laid himself liable to have /
another ordained in his stead.--and brought Jacob and Esau / were
brought for example-- (p. 2)
          Young.  said there was but 3 prsnt. when Amasa / was
     ordained--/ Joseph said that was legal when no / more could
     be had.  Young said all he had against Orson was when he /
     came home he loved his wife better than David./
     Joseph--She lied about me--I never made the offer / which
she said I did.
     --I will not advise you to break up your / family--unless it
were asked of me.  then I would / concil [sic] you to get a bill
from your wife / & marry a virtuous woman--& raise a new family /
but if you do not do it shell never throw it in / your teeth.
     Joseph Orson I prophesy in the name of the Lord / Jesus
Christ that it will not be 6 months before / you learn things
which will make you glad you / have not left us.--/
     Prest. Joseph said to Orson Hyde--I can make / a swap with
Amasa Lyman.--& let him have / the office we were going to give
you.--
     Orson, the latter part of your life shall be more / joyful
than the former--
     3 o.clock adjourned to President Josephs. /
     4 o.clock Orson Pratt, Sarah Marinda Pratt (p. 3) & Lydia
Granger were baptized in the River / Per Prst--Joseph Smith--&
confirmed in the / Court Room--Orson received the Priesthood & /
the same power and authority as in former days.
W. Richards [Willard Richards' hand]   B. Young [Willard
Richards. hand]


56.  The Orson Pratt Journals, by E. J. Watson, 1975; p. 187-188;
January 20, 1843.

Brigham Young:
     I attended Council with the Prophet and the Twelve at my
house, in regard to Orson Pratt, who had confessed his sins and
manifested deep repentance, which resulted in his baptism and re-
ordination, by the Prophet, to his former standing in the Quorum
of the Twelve.  Brother Joseph Smith said that he would find
another place for brother Amasa Lyman.  (Mss History of BY, p.
126.)

Wilford Woodruff:
     This was also an interesting day in consequence of the
return of Orson Pratt to the quorum of the Twelve.  He had
returned and repented in dust & ashes as it were for opposing
Joseph & the Twelve &c.  We met at Brigham Young's, & the First
Presidency & the Twelve conversed over the subject & Orson Pratt
desired much to return to the quorum of the Twelve.  We had an
interesting time together.  We then assembled at the river &
Joseph the Seer went into the river from the ice & baptized Orson
Pratt & his wife & widow Granger.  Joseph confirmed them &
ordained Orson Pratt to the Apostleship & his former standing
which caused joy to our hearts.  Elder Amasa Lyman who had been
appointed in his stead as a member of the quorum of the Twelve
was taken into the First Presidency which left the place again
vacant for Orson Pratt.

Joseph Smith:
     In the afternoon I attended a council of the Twelve, at
President Young's. . . .
                              * * *
     The council was called to consider the case of Orson Pratt
who had previously been cut off from the Church for disobedience,
and Amasa Lyman had been ordained an Apostle in his place.  I
told the quorum:  you may receive Orson back into the quorum of
the Twelve and I can take Amasa into the First Presidency.
President Young said there were but three present when Amasa was
ordained, the rest of the Twelve being either on a mission or
sick.  I told them that was legal when no more could be had.  I
told the council that from the sixth day of April next, I go in
for preparing with all present for a mission through the United
States, . . . * * *
     At three o..clock, council adjourned to my house; and at
four I baptized Orson Pratt and his wife, Sarah Marinda, and
Lydia Granger in the Mississippi river, and confirmed them in the
Church, ordaining Orson Pratt to his former office in the quorum
of the Twelve.  (HC 5:254-56)


57.  Millennial Star, XX, 27 (Saturday 3 July 1858), "History of
Joseph Smith"; pp. 422-3.

     This Council was called to reconsider the case of Orson
Pratt, who had previously been cut off from the quorum of the
Twelve for neglect of duty; and Amasa Lyman had been ordained an
Apostle in his place.  I told the council that as there was not a
quorum present when Orson Pratt's case came up before them, that
he was still a member--that he had not been cut off legally, and
I would find some other place for Amasa Lyman, to which the
Council agreed.  President Young said there were but three
present when Amasa was ordained.  I told them that was legal when
no more could be had.
                              * * *
     At three o.clock, Council adjourned to my house; and at four
I baptized Orson Pratt and his wife, Sarah Marinda, and Lydia
Granger in the Mississippi river, and confirmed them in the
Church, ordaining Orson Pratt to his former office and standing
in the quorum of the Twelve.


58.  History of the Church, V, p. 264.

     Elder Parley P. Pratt arrived home from England this
evening.


59.  "Historical Record" by Andrew Jensen; Vol. 6:224-226;
February, 1843.  William Clayton Testimony, February 16, 1874.

                   WILLIAM CLAYTON'S TESTIMONY
     The following statement was sworn to before John T. Caine, a
notary public, in Salt Lake City, Feb. 16, 1874:
     "Inasmuch as it may be interesting to future generations of
the members of the Church of Jesus Christ of Latter-day Saints to
learn something of the first teachings of the principle of plural
marriage by President Joseph Smith, the Prophet, Seer, Revelator
and Translator of said Church, I will give a short relation of
facts which occurred within my personal knowledge, and also
matters related to me by President Joseph Smith.
     "I was employed as a clerk in President Joseph Smith's
office, under Elder Willard Richards, and commenced to labor in
the office on the 10th day of February, 1842.  I continued to
labor with Elder Richards until he went east to fetch his wife to
Nauvoo.
     "After Elder Richards started east I was necessarily thrown
constantly into the company of President Smith, having to attend
to his public and private business, receiving and recording
tithings and donations, attending to land and other matters of
business.  During this period I necessarily became well
acquainted with Emma Smith, the wife of the Prophet Joseph, and
also with the children--Julia M. (an adopted daughter), Joseph,
Frederick and Alexander, very much of the business being
transacted at the residence of the Prophet.
     "On the 7th of October, 1842, in the presence of Bishop
Newel K. Whitney and his wife Elizabeth Ann, President Joseph
Smith appointed me Temple Recorder, and also his private clerk,
placing all records, books, papers, etc., in my care, and
requiring me to take charge of and preserve them, his closing
words being, .When I have any revelations to write, you are the
one to write them..
     "During this period the Prophet Joseph frequently visited my
house in my company, and became well acquainted with my wife
Ruth, to whom I had been married five years.  One day in the
month of February, 1843, date not remembered, the Prophet invited
me to walk with him.  During our walk, he said he had learned
that there was a sister back in England, to whom I was very much
attached. I replied there was, but nothing further than an
attachment such as a brother and sister in the Church might
rightfully entertain for each other.  He then said, .Why don.t
you send for her?. I replied, In the first place, I have no
authority to send for her, and if I had, I have not the means to
pay expenses.' To this he answered, I give you authority to send
for her, and I will furnish you with means,' which he did.  This
was the first time the Prophet Joseph talked with me on the
subject of plural marriage.  He informed me that the doctrine and
principle was right in the sight of our Heavenly Father, and that
it was a doctrine which pertained to celestial order and glory.
After giving me lengthy instructions and informations concerning
the doctrine of celestial or plural marriage, he concluded his
remarks with the words, It is your privilege to have all the
wives you want.' After this introduction, our conversations on
the subject of plural marriage were very frequent, and he
appeared to take particular pains to inform and instruct me in
respect to the principle.  He also informed me that he had others
wives living besides his first wife Emma, and in particular gave
me to understand that Eliza R. Snow, Louisa Beman, Desdemona W.
Fullmer and others were his lawful wives in the sight of Heaven.


60.  "Nightfall At Nauvoo", by Samuel W. Taylor; p. 180; about
Spring, 1843.

     Eliza got out of bed, feeling queasy.  It was early, the
house quiet.  Perhaps she'd be sick this morning again.  Better
got out back to the privy, in case.  She stepped from her room
just as Joseph's door opened.  He paused a moment looking at her
with affection--big, handsome, vital, her husband for time and
eternity!--then they came together.  She whispered, had he
decided what to do?  He nodded.  They could meet at Sarah
Cleveland's this afternoon to talk it over.  Two-thirty. . .
     "Bitch!"
     A wild cry, then Emma was upon them with a broom-stick.
Joseph staggered back.  Emma flailed at Eliza with the heavy
stick, calling her names, screaming.  Eliza, trying to shield her
head with her arms, dashed for the stairs, stumbled, fell
headlong, and went head over heels down the steep steps as
everything went black.
     She awakened in bed.  Emma was there, and Joseph, together
with Dr. Bernhisel.
     "Eliza," Emma said, "I'm sorry. . ."
          "I understand," Eliza said.  Her voice came as a weak
     whisper.  Dr. Bernhisel nodded to Joseph and Emma, saying
     quietly that the patient needed rest.  Joseph put an arm
     around Emma's shoulders and went out with her.  Then the
     doctor turned to Eliza.  He took her wrist to feel her
     pulse.
     "lt is best that you should know immediately, Sister Eliza,"
he said quietly.  "You have lost your baby."
     He paused, then added, "And I am afraid that you never again
will become a mother."


61.  "Historical Record" by Andrew Jensen; Vol. 6:221-222; April
1, 1843.

                 BENJAMIN F. JOHNSON'S TESTIMONY
     The following affidavit was sworn to before James Jack, a
notary public, in Salt Lake City, March 4, 1870:
     "On the first day of April, A. D. 1843, President Joseph
Smith, Orson Hyde and William Clayton, and others, came from
Nauvoo to my residence in Macedonia or Ramus, in Hancock County,
Ill., and were joyfully welcomed by myself and family as our
guests.
     "On the following morning, Pres. Smith took me by the arm
for a walk, leading the way to a secluded spot within an adjacent
grove, where, to my great surprise, he commenced to open up to me
the principle of plural or celestial marriage; but I was more
astonished by his asking me for my sister Almera to be his wife.
I sincerely believed him to be a Prophet of God, and I loved him
as such and also for the many evidences of his kindness to me,
yet such was the force of my education, and the scorn that I felt
towards anything unvirtuous, that under the first impulse of my
feelings, I looked him calmly, but firmly in the face and told
him that I had always believed him to be a good man and wished to
believe it still and would try to; and that I would take for him
a message to my sister, and if the doctrine was true, all would
be well, but if I should afterwards learn that it was offered to
insult or prostitute my sister, I would take his life.' With a
smile he replied, 'Benjamin, you will never see that day, but you
shall live to know that it is true and rejoice in it.'
     "He wished me to see my sister and talk to her.  I told him
I did not know what I could say to convince her.  He replied,
'When you open your mouth you shall be able to comprehend, and
you shall not want for evidence nor words.' He also told me that
he would preach a sermon that day for me which I would
understand, while the rest of the congregation would not
comprehend his meaning.  His subject was the ten talents, 'unto
him that hath shall be given and he shall have abundantly, but
from him that hath not (and will not receive), shall be taken
away that which he hath (or might have had).' Plainly giving me
to understand that the talents represented wives and children, as
the principle of enlargement throughout the great future to those
who were heirs of salvation.
     "I called my sister to private audience, and with fear and
trembling and feelings I cannot express, commenced to open the
subject to her, when, just as he had promised, the light of the
Lord shone upon my understanding and my tongue was loosed, and I,
at least, was convinced of the truth of what I was attempting to
teach.
     "My sister received my testimony, and in a short time
afterwards consented to become the wife of President Smith.
     "Subsequent to this I took her to the city of Nauvoo, where
she was married, or sealed for time and eternity, to President
Joseph Smith, by his brother Hyrum Smith, in the presence of
myself and Louisa Beaman, who told me she had also been sealed or
married to the Prophet Joseph.  This was at the residence of my
sister, the widow of Lyman R. Sherman, who also was a witness.


62.  "Historical Record" by Andrew Jensen; Vol. 6:225; April 27,
1843.  William Clayton Testimony, February 16, 1874.

     "On the 27th of April, 1843, the Prophet Joseph Smith
married to me Margaret Moon, for time and eternity, at the
residence of Elder Heber C. Kimball; and on the 22nd of July,
1843, he married to me, according to the order of the Church, my
first wife Ruth.


63.  "Historical Record" by Andrew Jensen; Vol. 6:232; April
1843.

                    APOSTLE ERASTUS SNOW'S TESTIMONY:
     The prophet Joseph Smith first taught me the doctrine of
celestial marriage, including a plurality of wives in Nauvoo,
Ill., in April, 1843.  He also told me of those women he had
taken to wives.  My wife's sister, Louisa Beman, was his first
plural wife, she being sealed to him by my brother-in-law, Joseph
B. Noble, April 5, 1841.  She was the daughter of Alva and Sarah
Burtt Beman.  The Prophet Joseph also gave me the privilege of
taking another wife, which I did in March, 1844, the Patriarch
Hyrum Smith officiating under the Prophet's direction.


64.  "Historical Record" by Andrew Jensen; Vol. 6:222; April
1843.

                    APOSTLE LORENZO SNOW'S TESTIMONY,
     The following affidavit was made before J. C. Wright, clerk
of Box Elder County, Utah, Aug. 28, 1869:
     "ln the month of April, 1843, I returned from my European
mission.  A few days after my arrival at Nauvoo, when at
President Joseph Smith's house, he said he wished to have some
private talk with me, and requested me to walk out with him.  It
was toward evening, we walked a little distance and sat down on a
large log that lay near the bank of the river; he there and then
explained to me the doctrine of plurality of wives.
     "He said that the Lord had revealed it unto him and
commanded him to have women sealed to him as wives, that he
foresaw the trouble that would follow and sought to turn away
from the commandment, that an angel from heaven appeared before
him with a drawn sword, threatening him with destruction unless
he went forward and obeyed the commandment.
     "He further said that my sister Eliza R. Snow had been
sealed to him as his wife for time and eternity.
     "He told me that the Lord would open the way, and I should
have women sealed to me as wives.  This conversation was
prolonged, I think, one hour or more, in which he told me many
important things.
     "I solemnly declare before God and holy angels, and as I
hope to come forth in the morning of the resurrection, that the
above statement is true.
          (Signed)                           LORENZO SNOW.


65.  "Historical Record" by Andrew Jensen; Vol. 6:222; Spring,
1843.

                     JOHN BENBOW'S AFFIDAVIT.
"Territory of Utah,           }ss.
     County of Salt Lake.
     "Be it remembered that on this twenty-eighth day of August,
A. D. 1869, personally appeared before me, James Jack, a notary
public in and for said county, John Benbow, who was by me sworn
in due form of law, and upon his oath said that in the spring or
forepart of the summer of 1843, at his house, four miles from
Nauvoo, County of Hancock, State of Illinois, President Joseph
Smith taught him and his wife, Jane Benbow, the doctrine of
celestial marriage, or plurality of wives, Hyrum Smith being
present.
     And further, that Hannah Ells Smith, a wife of the Prophet,
boarded at his house two months during the summer of the same
year; and the said Hannah E. Smith also lived at his house
several months in 1844, after the prophet's death.  And further,
that President Smith frequently visited his wife Hannah at his
(J. B's.) house.
     (Signed)                           JOHN BENBOW.
"Subscribed and sworn to by the said John Benbow, the day and
year first written.
          [Seal.]                       JAMES JACK,
                                        Notary Public.


66.  "Historical Record" by Andrew Jensen; Vol. 6:225; May 1,
1843.  William Clayton Testimony, February 16, 1874.

     "On the 1st day of May, 1843, I officiated in the office of
an Elder by marrying Lucy Walker to the Prophet Joseph Smith, at
his own residence.
     "During this period the Prophet Joseph took several other
wives.  Amongst the number I well remember Eliza Partridge, Emily
Partridge, Sarah Ann Whitney, Helen Kimball and Flora Woodworth.
These all, he acknowledged to me, were his lawful, wedded wives,
according to the celestial order.  His wife Emma was cognizant of
the fact of some, if not all, of these being his wives, and she
generally treated them very kindly.


67.  "Historical Record" by Andrew Jensen; Vol. 6:229-230; May 1,
1843.

                   LUCY W. KIMBALL'S TESTIMONY.
     "When the Prophet Joseph Smith first mentioned the principle
of plural marriage to me I became very indignant, and told him
emphatically that I did not wish him ever to mention it to me
again, as my feelings and education revolted against anything of
such a nature.  He counseled me, however, to pray to the Lord for
light and understanding in relation thereto, and promised me if I
would do so sincerely, I should receive a testimony of the
correctness of the principle.  At length I concluded to follow
this advice, and the consequence was that the Prophet's promise
unto me was fulfilled to the very letter.  Before praying I felt
gloomy and downcast; in fact I was so entirely given up to
dispair that I felt tired of life; but after I had poured out my
heart's contents before God, I at once became calm and composed;
a feeling of happiness took possession of me, and at the same
time I received a powerful and irresistible testimony of the
truth of plural marriage, which testimony has abided with me ever
since.  Shortly afterwards I consented to become the Prophet's
wife, and was married to him May 1, 1843, Elder William Clayton
officiating.  I am also able to testify that Emma Smith, the
Prophet's first wife, gave her consent to the marriage of at
least four other girls to her husband, and that she was well
aware that he associated with them as wives within the meaning of
all that word implies.  This is proven by the fact that she
herself, on several occasions, kept guard at the door to prevent
disinterested persons from intruding, when these ladies were in
the house.
                                        LUCY W. KIMBALL.


68.  "Historical Record" by Andrew Jensen; Vol. 6:223; May 11,
1843.

                 ELIZA M. PARTRIDGE'S AFFIDAVIT.
"Territory of Utah,      }ss.
     County of Millard.
     "Be it remembered that on the first day of July, A. D. 1869,
personally appeared before me, Edward Partridge, probate judge in
and for said county, Eliza M. (Partridge) Lyman, who was by me
sworn in due form of law, and upon her oath saith, that on the
11th day of May, 1843, at the City of Nauvoo, County of Hancock,
State of Illinois, she was married or sealed to Joseph Smith,
President of the Church of Jesus Christ of Latter-day Saints, by
James Adams, a High Priest in said Church, * * * in the presence
of Emma (Hale) Smith and Emily D. Partridge.
     (Signed)                      ELIZA M. (P.) LYMAN.
"Subscribed and sworn to by the said Eliza Maria Lyman, the day
and year first above written.
          [SEAL.                   EDWARD PARTRIDGE,
                                   Probate Judge.


69.  "Historical Record" by Andrew Jensen; Vol. 6:223; May 11,
1843.

               EMILY DOW PARTRIDGE'S TESTIMONY.
     "Territory of Utah, }ss.
     County of Salt Lake.}
     "Be it remembered that on the first day of May, A. D. 1869,
personally appeared before me, Elias Smith, probate judge for
said county, Emily Dow (P.) Young, who was by me sworn in due
form of law, and upon her oath said, that on the 11th day of May,
1843, at the City of Nauvoo, County of Hancock, State of
Illinois, she was married or sealed to Joseph Smith, President of
the Church of Jesus Christ of Latter-day Saints, by James Adams,
a High Priest in said Church, * * * in the presence of Emma
(Hale) Smith, (now Emma Bidamon) and Eliza M. Partridge Smith,
(now Eliza M. Lyman.)
     (Signed)                      EMILY D. P. YOUNG.
"Subscribed and sworn to by the said Emily D. P. Young, the day
and year first above written.
          [SEAL.]              ELIAS SMITH,
                               Probate Judge.


70.  Woman's Exponent by Emily Dow Partridge; Vol. 14:38; May 11,
1843.

     The first intimation I had from Brother Joseph that there
was a pure and holy order of plural marriage, was in the spring
of 1842, but I was not married until 1843.  I was married to him
on the 11th of May, 1843, by Elder James Adams.  Emma was
present.  She gave her free and full consent.  She had always, up
to this time, been very kind to me and my sister Eliza, who was
also married to the prophet Joseph with Emma's consent.  Emma,
about this time, gave her husband two other wives--Maria and
Sarah Lawrence.


71.  Levi Richards Diaries; Church Archives, Ms/f/438/Reel #1;
May 14, 1843

     May 14 1843 Attended meeting at / the Temple A.M.  Hyrum
Smith / addressed the people -- subjects / from the Book of
Mormon / 2d Chap Jacob - remember / that - the Book of Mormon /
was a mirror, & [sic] key / to the Bible spoke of / persecution
as being one / of the means of salvation / when persecution
ceased / oft to forget the first commandment--said there / were
many that had a great / deal to say about the ancient order of
things as / Solomon & David having many wifes & concubines / --
but its an abomination in the sight of God-- If an angel from
heaven / should come & preach such / doctrine would be sure (next
page) to see his cloven foot & / cloud of blackness over his /
head, --though his garments might shine as white as / snow-- a
man might have one / wife--concubines he should / have none--
observed that / the idea was that this was / given to Jacob for a
/ perpetual principle-- said, -- "I would say that / in
consequence of the prosperity of some they look / down with
contempt on / their neighbors -- partiality to same class making
/ their dress to correspond / &c, ought to be looked upon
indignantly by all / the noble minded in the / Church of God--


72.  "Historical Record" by Andrew Jensen; Vol. 6:222; May 16-17,
1843.  Benjamin F. Johnson Testimony.

     "After a short period, President Smith and company, viz.,
George Miller, Wm. Clayton, J. M. Smith, and Eliza and Emily
Partridge (who were the wives of the Prophet) came again to
Macedonia (Ramus), where he remained two days, lodging at my
house with my sister as man and wife (and to my certain knowledge
he occupied the same bed with her).  This visit was on the 16th
and 17th of May, 1843, returning to Nauvoo on the 18th.


73.  History of the Church, Vol. 5:393-394; Joseph Smith, Jr.;
Thursday, May 18, 1843.

     Thursday, 18.---We left Macedonia about half past eight
a.m., and arrived at Carthage at ten.
     We then rode home, where we arrived about half-past five
p.m., and found my family all well.


74.  Journal of Joseph Smith; 28 May 1843.

     The above date is when Joseph and Emma were married for time
and all eternity.  It was written in the margin in code which was
recently deciphered.


75.  History of the Church, Vol 5:500-507; Wednesday, July 12,
1843.

     Wednesday, 12.---I received the following revelation in the
presence of my brother Hyrum and Elder William Clayton:---
                          Quotes D&C 132
     Hyrum took the revelation and read it to Emma.


76.  "Historical Record" by Andrew Jensen; Vol. 6:225-226;
Wednesday, July 12, 1843.  William Clayton's Testimony.

     "On the morning of the 12th of July, 1843, Joseph and Hyrum
Smith came into the office in the upper story of the .brick
store,' on the bank of the Mississippi River.  They were talking
on the subject of plural marriage.  Hyrum said to Joseph, 'If you
will write the revelation on celestial marriage, I will take and
read it to Emma, and I believe I can convince her of its truth,
and you will hereafter have peace.' Joseph smiled and remarked,
.You do not know Emma as well as I do.' Hyrum repeated his
opinion and further remarked, 'The doctrine is so plain, I can
convince any reasonable man or woman of its truth, purity or
heavenly origin,' or words to their effect.  Joseph then said,
'Well, I will write the revelation and we will see.' He then
requested me to get paper and prepare to write.  Hyrum very
urgently requested Joseph to write the revelation by means of the
Urim and Thummim, but Joseph, in reply, said he did not need to,
for he knew the revelation perfectly from beginning to end.
     "Joseph and Hyrum then sat down and Joseph commenced to
dictate the revelation on celestial marriage, and I wrote it,
sentence by sentence as he dictated.  After the whole was
written, Joseph asked me to read it through, slowly and
carefully, which I did, and he pronounced it correct.  He then
remarked that there was much more that he could write, on the
same subject, but what was written was sufficient for the
present.
     "Hyrum then took the revelation to read to Emma.  Joseph
remained with me in the office until Hyrum returned.  When he
came back, Joseph asked him how he had succeeded.  Hyrum replied
that he had never received a more severe talking to in his life,
that Emma was very bitter and full of resentment and anger.
     "Joseph quietly remarked, 'I told you you did not know Emma
as well as I did.' Joseph then put the revelation in his pocket,
and they both left the office.
     "The revelation was read to several of the authorities
during the day.  Towards evening Bishop Newel K. Whitney asked
Joseph if he had any objections to his taking a copy of the
revelation; Joseph replied that he had not, and handed it to him.
It was carefully copied the following day by Joseph C. Kingsbury.
Two or three days after the revelation was written Joseph related
to me and several others that Emma had so teased, and urgently
entreated him for the privilege of destroying it, that he became
so weary of her teasing, and to get rid of her annoyance, he told
her she might destroy it and she had done so, but he had
consented to her wish in this matter to pacify her, realizing
that he knew the revelation perfectly, and could rewrite it at
any time if necessary.
     "The copy made by Joseph C. Kingsbury is a true and correct
copy of the original in every respect.  The copy was carefully
preserved by Bishop Whitney, and but few knew of its existence
until the temporary location of the Camps of Israel at Winter
Quarters, on the Missouri River, in 1846.
     "After the revelation on celestial marriage was written
Joseph continued his instructions, privately, on the doctrine, to
myself and others, and during the last year of his life we were
scarcely ever together, alone, but he was talking on the subject,
and explaining that doctrine and principles connected with it.
He appeared to enjoy great liberty and freedom in his teachings,
and also to find great relief in having a few to whom he could
unbosom his feelings on that great and glorious subject.
     "From him I learned that the doctrine of plural and
celestial marriage is the most holy and important doctrine ever
revealed to man on the earth, and that without obedience to that
principle no man can ever attain to the fulness of exaltation in
celestial glory.
          (Signed)                      William Clayton.
"Salt Lake City, February 16th, 1874."


77.  "Historical Record" by Andrew Jensen; Vol. 6:226; July 13,
1843.

                 JOSEPH C. KINGSBURY'S TESTIMONY
     The following statement was given under oath before Charles
W. Stayner, a notary public, in Salt Lake City, May 22, 1886:
     "ln reference to the affidavit of Elder William Clayton, on
the subject of the celestial order of patriarchal marriage,
published in the Deseret Evening News of May 20th, 1886, and
particularly to the statement made therein concerning myself, as
having copied the original revelation written by Brother Clayton
at the dictation of the Prophet Joseph, I will say that Bishop
Newel K. Whitney handed me the revelation above refered to on
either the day it was written or the day following, and stating
that it was asked me to take a copy of it.  I did so, and then
read my copy of it to Bishop Whitney, who compared it with the
original which he held in his hand while I read to him.  When I
had finished reading, Bishop Whitney pronounced the copy correct,
and Hyrum Smith coming into the room at the time to fetch the
original, Bishop Whitney handed it to him.  I will also state
that this copy, as also the original, are identically the same as
that published in the present edition of the Book of Doctrine and
Covenants.
     "I will add that I also knew that the Prophet Joseph Smith
had married other women besides his first wife--Emma; I was well
aware of the fact of his having married Sarah Ann Whitney, the
eldest daughter of Bishop Newel K.  Whitney and Elizabeth Ann
Whitney, his wife.  And the Prophet Joseph told me personally
that he had married other women, in accordance with the revealed
will of God, and spoke concerning the principle as being a
command of God for holy purposes.
          (Signed)            JOSEPH C. KINGSBURY."


78.  J.D. 17: 159; Discourse by President Brigham Young;
Delivered in the Meeting House, at Lehi City; Reported by David
W. Evans; Sunday Afternoon, August 9, 1874;

     Emma took that revelation [D&C 132], supposing she had all
there was; but Joseph had wisdom enough to take care of it, and
he had handed the revelation to Bishop Whitney, and he wrote it
all off.  After Joseph had been to Bishop Whitney's he went home,
and Emma began teasing for the revelation.  Said she--"Joseph,
you promised me that revelation, and if you are a man of your
word you will give it to me." Joseph took it from his pocket and
said--"Take it." She went to the fire-place and put it in, and
put the candle under it and burnt it, and she thought that was
the end of it, and she will be damned as sure as she is a living
woman.  Joseph used to say that he would have her hereafter, if
he had to go to hell for her, and he will have to go to hell for
her as sure as he ever gets her.


79.  "Historical Record" by Andrew Jensen; Vol. 6:226; Comments
by William Clayton.

     . . . Emma had so teased, and urgently entreated him for the
privilege of destroying it [the revelation, D&C 132], that he
became so weary of her teasing, and to get rid of her annoyance,
he had consented to her wish in the matter to pacify her,
realizing that he knew the revelation perfectly, and could
rewrite it at any time if necessary.


80.  "Historical Record" by Andrew Jensen; Vol. 6:230-231; c.
July 13, 1843, (Nauvoo Mansion days).

                    ALLEN J. STOUT'S TESTIMONY
     "At a meeting held at Rockville, Washington Co., Utah, Dec.
23, 1885, in commemoration of the Prophet Joseph Smith's
birthday, Allen J. Stout, sen., testified, that while acting as
one of the Prophet's body guard in the Nauvoo Mansion, only a
single door separating him from the family, he listened to a
conversation which took place between Joseph and Emma Smith, on
the much vaunted subject of plural marriage.  This impulsive
woman from moments of passionate denunciation would subside into
tearful repentance and acknowledge that her violent opposition to
that principle was instigated by the power of darkness; that
Satan was doing his utmost to destroy her, etc.  And solemnly
came the Prophet's inspired warning .Yes, and he will accomplish
your overthrow, if you do not heed my counsel.." (From a letter
published in the Deseret Evening News of Jan. 20, 1885.)


81.  "Historical Record" by Andrew Jensen; Vol. 6:228-229; July
22, 1843.

                    HOWARD CORAY'S TESTIMONY.
"Territory of Utah,       }
   County of Salt Lake.   }ss.
     "As many false statements have been made in relation to the
authorship of the revelation on celestial marriage, I deem it but
justice to all lovers of truth for me to express what I know
concerning this very important matter.
     "On the 22nd day of July, A. D. 1843, Hyrum Smith, the
martyred Patriarch, came in a carriage to my house in Nauvoo; he
invited me and my wife to take a ride with him; accordingly, as
soon as we could make ourselves ready, we got into the carriage
and he set off in the direction of Carthage.  Having gone a short
distance, he observed to us that his brother, Joseph Smith, the
Prophet, had received a revelation on marriage, that was not for
the public yet, which he would rehearse to us, as he had taken
pains to commit it to memory.  He then commenced rehearsing the
revelation on celestial marriage, not stopping till he had gone
quite through with the matter.  After which he reviewed that part
pertaining to plurality of wives, dwelling at some length upon
the same in order that we might clearly understand the principle.
And on the same day (July 22nd, 1843) he sealed my wife, formerly
Martha Jane Knowlton, to me; and when I heard the revelation on
celestial marriage read on the stand in Salt Lake City in 1852, I
recognized it, as the same as that repeated to me by Brother
Hyrum Smith.  Not long after this I was present when Brother
David Fullmer and wife were sealed by Brother Hyrum Smith, the
martyred Patriarch, according to the law of celestial marriage.
And, besides the foregoing, there was quite enough came within
the compass of my observation to have fully satisfied my mind
that plural marriage was practiced in the city of Nauvoo.
     (Signed)                           HOWARD CORAY.
     "Subscribed and sworn to before me this 12th day of June, A.
D. 1882.
          [SEAL.]                       JAMES JACK,
"Notary Public for Salt Lake County, Utah."


82.  "Historical Record" by Andrew Jensen; Vol. 6:229; August 1,
1843.

                  MERCY R. THOMPSON'S TESTIMONY

                         "SALT LAKE CITY, Jan. 31, 1886.
"A. Musser:
     "DEAR BROTHER--Having noticed in the Deseret News an enquiry
for testimony concerning the revelation on plural marriage, and
having read the testimony of Brother Grover, it came to my mind
that perhaps it would be right for me to add my testimony to his
on the subject of Brother Hyrum reading it to the High Council.
I well remember the circumstance.  I remember he told me he had
read it to the brethren in his office.  He put it into my hands
and left it with me for several days.  I had been sealed to him
by Brother Joseph a few weeks previously, and was well acquainted
with almost every member of the High Council, and know Brother
Grover's testimony to be correct.  Now if this testimony would be
of any use to such as are weak in the faith or tempted to doubt,
I should be very thankful.  Please make use of this in any way
you think best, as well as the copy of the letter addressed to
Joseph Smith, at Lamoni.  Your Sister in the Gospel.
                                   MERCY R. THOMPSON."

                         "SALT LAKE CITY, Sept. 5,  1883.

"Mr. Joseph Smith Lamoni, Ill.:

     "DEAR SIR--After having asked my Father in heaven to aid me,
I sit down to write a few lines as dictated by the Holy Spirit.
     "After reading the correspondence between you and L. O.
Littlefield I concluded it was the duty of some one to bear a
testimony which could not be disputed.  Finding from your letters
to Littlefield that no one of your father's friends had performed
this duty while you were here, now I will begin at once and tell
you [my] experience.
     "My beloved husband, R. B. Thompson, your father's private
secretary to the end of his mortal life, died August 27th, 1841,
(I presume you will remember him.) Nearly two years after his
death your father told me that my husband had appeared to him
several times, telling him that he did not wish me to live such a
lonely life, and wished him to request your uncle Hyrum to have
me sealed to him for time.  Hyrum communicated this to his wife
(my sister) who, by request, opened the subject to me, when
everything within me rose in opposition to such a step, but when
your father called and explained the subject to me, I dared not
refuse to obey the counsel, lest peradventure I should be found
fighting against God; and especially when he told me the last
time my husband appeared to him he came with such power that it
made him tremble.  He then enquired of the Lord what he should
do; the answer was, .Go and do as my servant hath required.' He
then took an opportunity of communicating this to your uncle
Hyrum who told me that the Holy Spirit rested upon him from the
crown of his head to the soles of his feet.  The time was
appointed, with the consent of all parties, and your father
sealed me to your uncle Hyrum for time, in my sister's room, with
a covenant to deliver me up in the morning of the resurrection to
Robert Blaskel Thompson, with whatever offspring should be the
result of that union, at the same time counseling your uncle to
build a room for me and move me over as soon as convenient, which
he did, and I remained there as a wife the same as my sister to
the day of his death.  All this I am ready to testify to in the
presence of God, angels and men. * * *
                                        MERCY R. THOMPSON."


83.  "Historical Record" by Andrew Jensen; Vol. 6:233; c. August
12, 1843; no date given.  Comments by President Taylor at
quarterly Stake conference in Centreville, Davis Co., Utah; June
11, 1883.

     "President Taylor spoke briefly, stating that he was present
at a meeting of the leading authorities of the Church in Nauvoo,
at which the subject of the revelation on celestial marriage was
laid before them and unanimously received as from God.  Joseph
declared that unless it was received the Church could progress no
further.  Soon after he met the Prophet Joseph, who, addressing
the speaker, said the time had come when he must embrace the
doctrine of plural marriage."


84.  "Historical Record" by Andrew Jensen; Vol. 6:227; August 12,
1843.

                    DAVID FULLMER'S TESTIMONY.
"Territory of Utah,        } ss
     County of Salt Lake.  }
     "Be it remembered that on this fifteenth day of June, A.D.
1869, personally appeared before me, James Jack, a notary public
in and for said county, David Fullmer, who was by me sworn in due
form of law, and upon his oath saith, that on or about the
twelfth day of Aug., A.D. 1843, while in meeting with t

he High
Council (he being a member thereof), in Hyrum Smith's brick
office, in the city of Nauvoo, County of Hancock, State of
Illinois, Dunbar Wilson made enquiry in relation to the subject
of a plurality of wives, as there were rumors about respecting
it, and he was satisfied there was something in those remarks,
and he wanted to know what it was, upon which Hyrum Smith stepped
across the road to his residence, and soon returned bringing with
him a copy of the revelation on celestial marriage, given to
Joseph Smith, July 12th, A.D. 1843, and read the same to the High
Council, and bore testimony to its truth.  The said David Fullmer
further saith that, to the best of his memory and belief, the
following named persons were present:  Wm. Marks, Austin A.
Cowles, Samuel Bent, Geo. W. Harris, Dunbar Wilson, Wm.
Huntington. Levi Jackman, Aaron Johnson, Thos. Grover, David
Fullmer, Phinehas Richards, James Allred and Leonard Soby.  And
the said David Fullmer further saith that Wm. Marks, Austin A.
Cowles and Leonard Soby were the only persons present who did not
receive the testimony of Hyrum Smith, and that all the others did
receive it from the teaching and testimony of the said Hyrum
Smith.  And further, that the copy of said revelation on
celestial marriage, published in the Deseret News extra of
September 14th, A.D. 1852, is a true copy of the same.
     (Signed)                           DAVID FULLMER.
"Subscribed and sworn to by the said David Fullmer the day and
year first above written.
          [SEAL]                   JAMES JACK, Notary Public."


85.  "Historical Record" by Andrew Jensen; Vol. 6:227; c. August
12, 1843.

                    THOMAS GROVER'S TESTIMONY.
               "FARMINGTON, Davis Co., Utah, Jan. 10, 1885.
"A. M. Musser:
     "Your note is before me, and I answer with pleasure.  "Now
concerning the matter about which you ask information.  I don't
know of any member of that High Council living except myself.
Leonard Soby may still be living.  He apostatized on the strength
of that revelation.
     "The High Council of Nauvoo was called together by the
Prophet Joseph Smith, to know whether they would accept the
revelation on celestial marriage or not.
     "The Presidency of the Stake, Wm. Marks, Father Cowles and
the late Apostle Charles C. Rich were there present.  The
following are the names of the High Council that were present, in
their order, viz:  Samuel Bent, William Huntington, Alpheus
Cutler, Thos. Grover, Lewis D. Wilson, David Fullmer, Aaron
Johnson, Newel Knight, Leonard Soby, James Allred, Henry G.
Sherwood and I think, Samuel H. Smith.
     "Brother Hyrum was called upon to read the revelation.  He
did so, and after the reading said, .Now, you that believe this
revelation and go forth and obey the same shall be saved, and you
that reject it shall be damned.'
     "We saw this prediction verified in less than one week.  Of
the Presidency of the Stake, Wm. Marks and Father Cowles rejected
the revelation; of the Council that were present Leonard Soby
rejected it.  From that time forward there was a very strong
division in the High Council.  These three men greatly diminished
in spirit day after day, so that there was a great difference in
the line of their conduct, which was perceivable to every member
that kept the faith.
     "From that time forward we often received instructions from
the Prophet as to what was the will of the Lord and how to
proceed.
     "After this the Prophet's life was constantly in danger.
Being one of his life guard, I watched his interests and safety
up to the time of his death.
     "Wm. Marks died in Illinois, C. C. Rich died in Paris, Bear
Lake County, Idaho, in full faith.  Samuel Bent died in Garden
Grove, Iowa, in full faith.  Wm. Huntington died in Pisgah, Iowa,
in full faith.  Alpheus Cutler apostatized, and died in Iowa.
Lewis D. Wilson died at Ogden, in full faith.  David Fullmer died
in Salt Lake City, in full faith.  Aaron Johnson died at
Springville, in full faith.  Newel Knight died at Ponea,
Nebraska.  Leonard Soby went with Sidney Rigdon from Nauvoo.
James Allred died in Sanpete, in full faith.  Henry G. Sherwood
came here with the pioneers and died in San Bernardino, Cal., out
of the Church, I understand.  Samuel H. Smith died at Nauvoo, in
full faith.
                                   THOMAS GROVER."


86.  Folder belonging to Matilda Lyman Carter (daughter of Amasa
Lyman); MS, d 684; Special Collections, BYU; Nauvoo, Ill.; Sept
23, 1843.  Spelling as in the original without use of [sic].

     At a meeting of the High Council in Nauvoo Sept 23 1843, Br
Hirum Smith read the revelation relating to the plurality of
wives; he said he did not believe it at first, it was so contrary
to his feelings, but he said he knew Joseph was a profit of God,
so he made a covenant that he would not eat, drink, or sleep
until he knew for himself, that he had got a testimony that it
was true, that he had even herd the voice of God concerning it.
     This is what James Allred related on the night of the 15th
of October, 1854.
     [On the bottom of the sheet, in faint pencil, are the
words:] Enquire of John S. Fullmer, C. C. Rich, H Grover Hosea
Stout David Fullmer.


87.  "Historical Record" by Andrew Jensen; Vol. 6:222; October
20, 1843.

     "Again, on the 19th of October, the same year, President
Smith made us another visit at Macedonia and remained till the
21st.  He was accompanied by Wm. Clayton.  At this time (Oct.
20th, 1843), he sealed my first wife to me for time and all
eternity.                     * * *
     "He also visited my mother at her residence in Macedonia and
taught her in my hearing the doctrine of celestial marriage,
declaring that an angel appeared unto him with a drawn sword,
threatening to slay him if he did not proceed to fulfill the law
that had been given to him.  And counseled my mother to be sealed
to his uncle, Father John Smith (father of Geo. A.  Smith), to
which she consented, and to my certain knowledge was subsequently
sealed to him by the Prophet.   * * *
     "After the death of the Prophet, I told President Brigham
Young what he (Joseph Smith) had said to me relative to my taking
Mary Ann Hale to wife.  Pres. Young said it was right and
authorized Father John Smith to seal her to me, which he did on
the 14th of November, 1844.
          (Signed)                      B. F. Johnson


88.  "Historical Record" by Andrew Jensen; Vol. 6:231; October,
1843.

               BISHOP S. A. WOOLLEY'S TESTIMONY.
     "In September, 1843, at Nauvoo, Ill., I was taken very sick,
so much so that most of my folks thought I could not recover.
During the time of my illness the Prophet Joseph and Patriarch
Hyrum Smith came and administered to me frequently.  Father
Joseph Smith, in a blessing previously given me, had made me a
certain promise in regard to living, in which I had the most
implicit confidence; and when I heard friends say (although so
far gone that I did not recognize any one) that I would never get
well, I would whisper .Yes, I will, Father Smith promised that I
should live to see the coming of the Son of Man.' Brother Hyrum
said, because of my faith in that blessing, I would not die at
that time.  The house, in which we lived, was a two-story one,
and on the east side was built a store, from which a door opened
into the sitting room.  During my sickness I occupied one of the
up-stairs rooms.
     One afternoon in the month of October, A.D. 1843, I think on
a Tuesday, about 2 o.clock (I cannot explain just how I knew it
was 2 o.clock, but I knew it), I found myself in the sitting room
down stairs, and walking to the door leading into the store, I
saw my brother Edwin D. putting up the shutters of the store as
though it was night.  I turned around, saw Mary, his wife,
putting down the blinds of the windows in the sitting room.  I
stood and looked and wondered what was to be done.  I saw two or
three other persons there; and presently some others, including
Patriarch Hyrum Smith, came in.  The fireplace was in the north
end of the room, and Hyrum sat down at the east end of the grate
with his face turned to the northwest.  Presently I saw him take
a paper out of his coat pocket, and I walked up to his left hand
side, looked over his shoulder, and, as he opened the paper, I
read .A Revelation on Eternal Marriage and Plurality of Wives,'
etc.  He then commenced to read what is now known as the
revelation on plural marriage.  I also read it myself as fast as
he did.  He stopped and explained as he went along.  There was a
sister present by the name of German, who, when he had read to a
certain point, went to the southwest window, raised the curtain,
looked out, then turned around and said, .Brother Hyrum, don.t
read any more, I am full up to here,' drawing her hand across her
throat.  It was there told me by the same power that informed me
it was 2 o'clock, that that revelation was of God, and that no
man could or would receive a fulness of celestial glory and
eternal life, except he obeyed that law, and had more than one
living wife at the same time.  From this time I commenced to get
well, and did so very speedily.  In the course of a few days I
was down in the sitting room, and one day, as we sat by the fire,
my sister-in-law (Mary) and Sister German, who boarded there,
were talking about that principle allegorically.  I remarked,
.Mary, thee need not be afraid to talk right out about that
principle, for I know more about it than thee does.' .What
principle?. said she. .Why, that principle about a man having
more wives than one,' I replied.  She looked with amazement and
said, .What does thee mean?. (We were raised Quakers.) .I mean,'
said I, .that I stood right there (pointing to the place) when
Brother Hyrum read that revelation the other day.' .What
revelation?. said she (seeming very incredulous).  'Why, the one
on plural marriage,' I answered.  My brother Edwin D. testified
in a public meeting in Manti, Sanpete Co., a number of years ago,
that the revelation was read by Bro. Hyrum just as I said, but he
(Edwin D.) did not see me there, and he could not relate it as
accurately as I have done.  Were I to go back on every other
principle of what the world call 'Mormonism,' I would have to
acknowledge that the principle of plural marriage is of God.  I,
like Paul of old, whether in the body or out, saw and heard
things which were unlawful to utter at that time, for I
understood that I was not to tell anyone, or to talk to anyone
about it, except those who already knew about it.


89.  History of the Church; VI, p. 65; Sunday, 5 November 1843.

     Sunday, 5.--Rode out with mother and others for her health.
At dinner I was taken suddenly sick; 1 went to the door and
vomited all my dinner, dislocated my jaw, and raised fresh blood,
and had many symptoms of being poisoned.
     In the evening a prayer-meeting in the hall over the store.
Mr. Cole having kept a school in the hall for some time, the
noise proved a nuisance for the clerks in the history office, and
I gave Dr. W. Richards orders to tell Mr. Cole he must find some
other room in which to teach school, as the room is needed for
councils.


90.  Journal of Wilford Woodruff; Mf/f/115; November 11, 1843.

     During the evening I walked over to Br Taylors & spent some
time in conversing about the principle of the celestial world, or
some of them.  Br Hiram Smith was in with us & presented some
ideas of much interest to me concerning baptism for the dead, the
resurrection, redemption and exaltation in the new and
everlasting covenant that reacheth into the eternal world.  He
sealed the marriage covenant between me and my wife Phebe W
Carter for time and eternity and gave us the principle of it
which was interesting to us.  After spending the evening
pleasantly we returned home and spent the night.


91.  "Hawk Eye" [Newspaper]; New Series, No. 28; Burlington,
Iowa; December 7, 1843.

                    Letter from Gen. Bennett.
     The following was received several weeks since, during our
absence.  We now lay it before our readers, as we believe many of
them are interested in every thing pertaining to the Mormons.
Gen. B. it will be recollected, once belonged to that sect, and
published a book in exposition of their doctrines and practices.
We of course assume none of the responsibility of the statements
contained in this letter; but give it as we received it.
               Moscow, Iowa, Oct., 28th A.D. 1843.
     MR. JAMES G. EDWARDS, Sir:--According to promise, I now
address you a few lines in relation to the new doctrine of
"MARRYING FOR ETERNITY," lately gotten up by the Holy Joe, the
Rough He Goat of Mormonism, for the benefit of his flock.  Joe
says that as they neither marry, nor are given in marriage; but
are as the angels which are in Heaven," in eternity, it has been
revealed to him that there will be no harmony in heaven unless
the Saints select their companions and marry IN TIME, FOR
ETERNITY!!! They must marry in time so as to begin to form that
sincere attachment and unsophisticated affection which it is so
necessary to consummate in eternity in order to the peace of
Heaven.[sic] So Joe Smith has lately been married to his present
wife Emma, for eternity as well as for time.  The doctrine is
that a man may select as many wives for eternity as his devotion
to the interests of the Mormon Church will entitle him--and this
is to be determined by revelation through His Holiness, the
Prophet!          * * *
                              JOHN C. BENNETT.


92.  "Historical Record" by Andrew Jensen; Vol. 6:233-234.  Women
sealed to the Prophet during 1843.

1.  Helen Mar Kimball, May, 1843.
2.  Eliza M. Partridge, May 11, 1843, James Adams officiating.
3.  Emily D. Partridge, May 11, 1843, James Adams officiating.
4.  Lucy Walker, May 1, 1843, William Clayton officiating.
5.  Almera W. Johnson, August, 1843.
6.  Malissa Lott, Sept 20, 1843.
7.  Fanny Young, November 2, 1843, Brigham Young officiating.
8.  W. Lawrence, 1843.
9.  Sarah Lawrence, 1843.
10.  Rhoda Richards, June, 1843.
11.  Ruth V. Sayers, Feb. 1843.
12.  Marinda Nancy Johnson, May 1843.


93.  Times & Seasons, Vol. 5:423; February 1, 1844. [See March
15, 1844; May 20, 1886]

     As we have lately been credibly informed, that an Elder of
the Church of Jesus Christ of Latter-day Saints, by the name of
Hiram Brown, has been preaching Polygamy, and other false and
corrupt doctrines, in the county of Lapeer, state of Michigan.
     This is to notify him and the Church in general, that he has
been cut off from the church, for his iniquity; and he is further
notified to appear at the Special Conference, on the 6th of April
next, to make answer to these charges.
                                   Joseph Smith
                                   Hyrum Smith
                              Presidents of said Church


94.  John E. Bennion to "Dear Bro Samuel"; Nauvoo, Illinois;
Huntington Library (xerox of original); 19 February 1844.  Typed
as in original without the use of [sic].

     . . . I am anxious for you and all the rest of our family to
be here You know according to Scripture all things have got to be
restored if so the old man or patriarch is not to be Separated
from his posterity until death nor the children from the father
But like good old Jacob who stood at the head of his family till
a good old age and then called his sons together and blessed them
this doctrine along with many other glorious truths have got to
be restored in there place This patriarchal order is already
entered into by many families in this city This forenoon we have
been hearing Joseph Smith preach in the open air to a
congregation of several thousand I rejoice in the truths which I
hear from time to time All the tribulation and disappointment
through which the Saints have to pass is forgotten when the glory
and greatness of the Eternal worlds are placed before our mind It
is then of the greatest importance that we keep the commandments
of god given to his Saints that we may escape the judgments which
await the inhabitants of the earth My desire is that you and I
with our Familys and conections may Stand on Mount Zion where
there Shall be peace and Safty. . . .


95.  Times & Seasons, Vol 5:474; Nauvoo, Ill.; March 15, 1844.

     To the brethren of the Church of Jesus Christ of Latter-day
Saints, living on China Creek, in Hancock County, Greeting:
Whereas brother Richard Hewitt has called on me today, to know my
views concerning some doctrines that are preached in your place,
and states to me that some of your elders say, that a man having
a certain priesthood, may have as many wives as he pleases, and
that doctrine is taught here:  I say unto you that that man
teaches false doctrine; for there is no such doctrine taught
here; neither is there any such thing practised here.  And any
man that is found teaching privately or publicly any such
doctrine, is culpable, and will stand a chance to be brought
before the High Council, and lose his license and membership
also:  therefore he had better beware what he is about.
     And again I say unto you, an elder has no business to
undertake to preach mysteries in any part of the world, for God
has commanded us all to preach nothing but the first principles
unto the world. * * * Therefore beware what you teach! for the
mysteries of God are not given to all men; and unto those to whom
they are given they are placed under restrictions to impart only
such as God will command them; and the residue is to be kept in a
faithful breast, otherwise he will be brought under condemnation.
                                   Your obedient servant,
                                   Hyrum Smith
Nauvoo, March 15, 1844


96.  Discourse of Hyrum Smith; General conference of the Church.
Extract of his 1 1/2 hour address given between 3:35 p.m. and
5:05 p.m.; "Manuscript History of the Church of Jesus Christ of
Latter-day Saints--Book El," pp.  1986-1988; Church Archives, 8
April 1844.  [Comments by Researcher: This is typed as in the
original "Manuscript History"--including the retaining of
spelling, punctuation, etc.  without drawing attention to these
peculiarities by use of sic.  Paragraphing is mine, except for
the first and last paragraph.  The original manuscript of this
talk may be found in the Miscellaneous Minutes Collection, Church
Archives, and by my comparison, the above fleshed-out version is
absolutely faithful to the original.  For some reason--probably
because it contained rhetorical "denials" of plural marriage--
this discourse has never been published in Joseph Smith's History
of the Church, though a brief summary of the discourse is found
in H.C., VI, pp. 320-321.]

     . . . All the mysteries are to be taught in Nauvoo, where
they can be taught so as to be understood.  no spiritual wife
doctrine ever originated with me.  God Almighty has given to us
by revelation a plan of salvation, redemption, and deliverance,
and the power and authority of the Holy Priesthood.  Under (p.
1987) the constitution of the Almighty God, everything rightfully
and lawfully belongs to man if he fulfills the stipulated condi-

tions; and if a thing belongs to me legally it cannot belong to
any one else.
     I married me a wife and I am the only man who has any right
to her.  We had five children; the covenant was made for our
lives.  She fell into the grave before God showed us this order.
God has shown me that the covenant is dead; and had no more
force, neither could I have her in the resurrection, but we
should be as the Angels:  it troubled me.
     Brother Joseph said--You can have her sealed to you upon the
same principle as you can be baptized for the dead.
     I enquired, What can I do for my second wife?
     He replied, you can also make a covenant with her for
eternity and have her sealed to you by the authority of the
Priesthood.
     I named the subject to my present wife, and she said "I will
act as proxy for your wife that is dead and I will be sealed to
you for eternity myself for I never had any other husband.  I
love you and I do not want to be separated from you nor be for
ever alone in the world to come."
     If there is any man that has no more sense, and will make a
base story of such a fact, his name shall be published.  What
honest man or woman can find fault with such a doctrine as this?
None.  It is a doctrine not to be preached to the world; but to
the Saints who have obeyed the gospel and gathered to Zion.  It
is glad tidings of great joy.  The Lord has given to Joseph the
power to seal on earth and in (p. 1988) heaven those who are
found worthy; having the spirit of Elijah and Elias he has power
to Seal with a Seal that shall never be broken, and it shall be
in force in the morn of the resurrection.  Talk about Spiritual
wives!  One that is dead and gone is Spiritual.  We will come up
in the morn of the resurrection; and every soul that is saved
will receive an eternal increase of glory.  Will you believe
this?  (Loud shouts of aye.) Every great and good principle
should be taught to the Saints, but some must not be taught to
the world; until they are prepared to receive them; it would be
like casting pearls before swine.
     No man must attempt to preach them.


97.  Statement by Lucy Messerve Smith (wife of Geo. A. Smith,
Apostle); Geo. A. Smith papers; Special Collections; University
of Utah; Salt Lake City; May 18th, 1892; c. Aug. to Sept. 1845.

     I worked for the prophet Joseph Smith's wife Emma Hale Smith
Aug. to Sept. 1845.  She bore testimony to me that Mormonism was
true as it came forth from the servant of the Lord Joseph Smith,
but said she, the Twelve have made Bogus of it.  As a matter of
course I told George A. what sister Emma had said.  He related to
me the circumstance of his calling on Joseph late one evening and
he was just taking a wash and Joseph told him that one of his
wives had just been confined, and Emma was the midwife and he had
been assisting her.  He told me this to prove to me that the
women were married for time, as Emma had told me that Joseph
never taught any such thing, they were only sealed for eternity
they were not to live with them and have children, and now see
said she (making reference to her pregnancy).  I told her I did
not know (anything about it).  You do know said she, it's
sticking out too plain.  I said no more to her but went and told
brother George A. Smith how she talked to me.

ANOTHER STATEMENT BY LUCY M. SMITH
     I worked for the prophet Joseph's wife Emma Hale Smith in
Aug. and Sept. 1845.  Then David was one year old.  I spun eight
ten-knotted skeins forty threads to a knot two yards long, fine
Marino wool warp yarn for Sister Emma, for which she paid me
extra wages giving me credit of being an extra nice spinner.
     Sister Emma bore testimony to me that Mormonism was true as
it came forth from the servant of the Lord Joseph Smith, but said
she, the Twelve have made bogus of it.  She said they were living
with their wives and raising children and Joseph never taught any
such doctrine, they were only sealed to them for eternity.  Said
I, Sister Emma, I know nothing about it.  Said she, you do know,
it is sticking out too plain.  I thought she was not much of a
lady to dispute my word so I said no more, but informed Apostle
George A. Smith what she said to me.  Said he, Emma knows better.
He then related to me the circumstance of calling on the Prophet
one evening about 11 o.clock, and he was out on the porch with a
basin of water washing his hands; I said to him what is up, said
Joseph, "One of my wives has just been confined and Emma was
midwife and I have been assisting her." He said she had granted a
number of women for him.  This is word for word as I had it from
brother G. A. Smith.


98.  The Orson Pratt Journals, by E. J. Watson, 1975; p. 495-497;
January 11, 1846.

     Feelings which began during this period of time continued
over approximately three years when they came to a head on
January 11th, 1846.  Parley P. Pratt had been having difficulties
with his own family (one wife left him shortly thereafter) and he
apparently accused Sarah Pratt of "influencing his wife against
him, and of ruining and breaking up his family," as well as
"being an apostate, and of speaking against the heads of the
Church and against him," and other accusations "of that agitated
nature that I do not feel disposed to name them in this
communication." Note here that harsh accusations and "mean"
language were very common in frontier times so that the tone of
the entire letter appears much harsher to us than it actually
was.
     Finally, at a meeting in the temple, on the evening of
January 11th, 1846, P. P. Pratt publicly accused Sarah Pratt of
"whispering against him all over the temple." Orson Pratt blew
up.  He defended his wife with such ardor that both he and his
wife were thrown out of the temple (by vote, not by force) and he
was disfellowshipped until he make "satisfaction."
     Orson Pratt wrote a letter to Brigham Young which is now
found among the papers in the Brigham Young collection.  This
letter explains Orson Pratt's side of the situation and makes
several accusations against Parley P. Pratt.  Since many of the
accusations against Parley were unjust, written in the heat of
anger, it is thought best not to reproduce the entire
communication here, but just those parts which shed light on the
circumstances, and to give in my own words the general content of
the letter:  It begins as follows:

               "City of Joseph, Ill., Jan. 12th 1846.

To Prest. B. Young and Counsel:
     Dear Brethren, circumstances seem to urge upon me, the
necessity of making some explanations in relation to the affair
of last evening, and stating to you some of the true causes which
led me to make the remarks which I did to P. P. Pratt."

     Orson Pratt then claims that during the past three years
Parley had circulated falsehoods about Orson's family, accused
Sarah of being an apostate, of speaking evil against the church,
against Parley directly, and of influencing Parley's wife against
him, all of which Orson declares is false.  In the face of these
accusations Orson and his wife had held their peace:

     "And yet with all these provocations where is there a person
that ever heard either of us say the least disrespectful word
concerning him or his family?  That person cannot be found.  His
own conduct or that of his wife towards one another is nothing
that concerns me or my wife.  And consequently we have not
meddled with it in any way, shape or manner.  As an individual I
care nothing about their conduct if he will let me and my family
alone."

     Orson then continues by making an accusation of adultery
against Parley.  Apparently these feelings had been festering in
Orson's mind since he took over the presidency of the Eastern
Saints from Parley in the fall of 1845:

               "With all the light and knowledge that he has received
     concerning the law of the priesthood and with all the
     counsels that he has received from our quorum, if he feels
     at liberty to go into the city of New York or elsewhere and
     seduce girls or females and sleep and have connexion with
     them contrary to the law of God, and the sacred counsels of
     his brethren, it is something that does not concern me as an
     individual.  And if my quorum and the church can fellowship
     him, I shall find no fault with him, but leave it between
     him, the church, and God."

     What Orson did not know was that Parley had taken a plural
wife with him to New York.  The following is a brief excerpt from
the autobiographical sketch of Belinda Marden Pratt:

               I was sealed to Parley P. Pratt on or about the 20th of
     Nov. 1844 in one of the chambers of the house of Erastus
     Snow.  I was sealed to this, one of the first twelve
     apostles of this dispensation by Pres.  Brigham Young for
     time and all eternity.  There was but one witness, Brother
     Erastus Snow.
               On or about the first of December Mr. Pratt was
     appointed and set apart for a mission to the Eastern States
     to take charge of the churches in the Atlantic States.  As I
     was without home or relatives in this part of the country he
     wished me to follow him.  I will not attempt to tell the joy
     that filled my heart.  I had never expected to have so great
     a privilege.  He gave me means to go and accordingly I
     started a day or two after he did.  After arriving at St.
     Louis, went on the same boat with him to Pittsburg and
     Wheeling, Virginia.  From there we crossed the Allegheny
     Mountains by stage to Wilmington; from there by rail to
     Philadelphia.  Here we were obliged to wait a few days for
     money, then we went in to the city of New York by rail and
     arrived Christmas Eve--he to visit some of the saints and I
     to find a boarding place among strangers, for it was not
     known that the sealing power was practiced except by a few
     of the saints.
               I found a boarding place and paid my expenses sewing.
     After a short time I rented a house and Mr. Pratt boarded
     with me.  I commenced dress-making and knitting baby socks
     which I sold by the dozen, earning from fifty cents to a
     dollar a day nearly all the time I was there besides my
     house work and washing.
               Mr. Pratt was called home to Nauvoo August 18th, 1845
     and I started with him.  We came home by the Erie Canal and
     lakes journeying from Chicago to Nauvoo by land.  I went to
     Mr. Beach's tavern to board while Mr. Pratt went to his
     home.  After a while it was arranged for his wife Mary and I
     to commence housekeeping in rooms upstairs in Mr.  Pratt's
     house. (WDPP 74-75)

     Orson's letter continues:

               "All these things, however despicable, we could have
     borne without uttering one syllable to any person living.
               But when it comes to that, that my wife cannot come
     into this holy & consecrated temple to enjoy the meetings
     and society of the saints, without being attacked by his
     false accusations and hellish lies, and that too, in the
     presence of a large assembly, I feel as though it was too
     much to be borne.  Where is there a person, that was present
     last evening, that heard my wife say the least thing against
     him or his family; I am bold to say that you may question
     every one then present in the temple and you cannot find one
     that will say that she uttered the most distant hint or
     insinuation against him.  And yet she was accused by him,
     before that respectable company, in the most impudent and
     malicious manner of whispering against him all over the
     temple.  Under these circumstances, brethren, I verily
     supposed that I had a perfect right to say a few words in
     defense of my much injured family.  I therefore accused him
     of false accusations and lying.  It was my belief at that
     time, that there was no place nor circumstances, in heaven,
     on earth, or in hell, too sacred to defend the cause of my
     innocent family when they were publicly attacked in so
     unjust and insulting manner.  Which of you, brethren, would
     have suffered any man to attack, abuse, and insult your wife
     in so shameful a manner & not opened his mouth?  Would any
     of you have borne it with the same patience and with as few
     words as I did?  If I had, especially without the least
     cause, insulted any of your families in so disgraceful a
     manner I should have been very thankful if I escaped without
     getting my head broke.  And I never would have voted to turn
     one of you out of meeting... under the same circumstances.
               Now with regard to confession; After I learned that it
     was my duty to stand and hear my family abused in the
     highest degree without the least provocation, and yet not
     open my mouth in her defense, I immediately confessed my
     fault to the counsel, but my confession was rejected.  Now
     brethren, I stand ready and willing to make any further
     confessions to the council, necessary to my restoration from
     banishment to the enjoyment of your meetings, which you in
     your wisdom may dictate.  By the decision of last evening I
     cannot consider myself entitled to take any part in any
     meetings of that sacred nature until such times as you shall
     dictate.  And as I frankly & freely confessed the thing
     pointed out by the Prest. as being wrong, namely "The
     opening of my mouth." And as I know of nothing else which
     the counsel require me to confess, I can but remain in my
     banishment until the council shall reveal their will
     concerning me which I pledge myself to abide let it be what
     it will.
               Brethren I have freely poured out my complaints before
     you, and boldly say that you are the only persons to whom I
     have stated my grievances, and to you I look for counsel and
     again pledge myself to abide the same. . . whatever else you
     shall require I will do it if possible.
                                                  With feelings of the 
most profound
                         respect and unlimited confidence I
                         subscribe myself your much injured
                         though patient brother,
                                             Orson Pratt."
(CHO Brigham Young papers, MS/d/1234/Box 43/Fd 23)


99.  Susa Amelia Young Gates Paper; Church Archives; Ms/d/393/Box
4/Folder 7; Vol 14 - p. 16; Tuesday 9 February 1847.

     Tuesday 9 [February 1847] "the bishops conrialties [sic]
come at the Council House under the direction of Bp. Whitney head
Bp. of the Church, day & evening passed off finally, spent in
praying singing & dancing the same evening H.C. Kimball called
his wives  together to bless the babes, 7, 4 born at Nauvoo just
before leaving 1 at Richmonts Point 2 at Winters Quarters (page
2) The names of those mothers were Sarah Peck, Clarisa Cutler,
Emily Cutler, Sarah Ann Whitney Lucy Walker, the two later wives
of Jos

Smith, whom father had taken for time only the eldest one being
my mother still Jos Smith at Lamoni Iowa declares that was
neither taught nor practiced by his father that it was foreign to
the gospel.  His father died in the service when there are a
dozen or more of his wives still living in Utah, besides scores
of (unreadable word) women who can testify that this principle
was taught & practiced by him, & that he commanded others to
enter into it.  None so blind as those who will not see


100.  Journal of Wilford Woodruff, February 16, 1847.

     Speech given by Brigham Young on the problems the saints had
in trying to understand the vision & context of plural marriage.


101.  Journal of Wilford Woodruff; Heber C. Kimball speaking;
December 21, 1847.

     Milo Andrews [Andrus] and an unauthorized plural wife were
excommunicated from the Church and 'It was moved and carried that
they both be left in the hands of the Presidents of the
Seventies. . .'


102.  Manuscript History of Brigham Young; Church Archives; 16
February 1849.

     On the 16th I met with the Twelve and others at the house of
G.B.  Wallace.  The High Council was organized as follow: --Isaac
Morley (President), Eleazer Miller, Tutus Billings, Levi Jackman,
Shadrach Roundy, John Vance, Ira Elkridge, Henry G. Sherwood,
Phinehas Richards, Edwin D. Woolley, William W. Major, and Elisha
H. Groves.  John Nebeker was appointed President of the Elders.
quorum.  I instructed bishop Newel K. Whitney to organize the
lesser priesthood.  I advised the best high priests, the most
substantial men, be set apart to act as teachers under their
bishops or presidents, so that the bishops might have their wards
perfectly visited and like little children, and that the high
priests might take young men with them, that they might also have
experience in teaching.  The bishops counsellors also might act
as teachers in their wards.  In relation to the duties of the
president of the stake I remarked: --"He should take charge of
all the affairs of the stake, spiritual and temporal, under the
direction of the First Presidency.  It is his privilege to call
on the Presidency, the Twelve, the High Priests, the different
quorums, or any man in the stake, to assist him, whether in
making a suitable place to meet in, or in spiritual matters, and
he should see that the bishops and teachers do their duty.  He
should be present when the lesser priesthood are organized and
called together, and give directions in temporal matters, and lay
before them the necessities of the place:  to build up a city to
the name of the Lord.  He should see that there are no iklers and
no waste, and he should be always on hand.  He should be the
first man to walk on the stand at meetings.  It is his right to
call on me and whom he pleases to preach, and I submit to the
powers that be; and if I choose to preside, I.11 tell him.  It is
his duty to see that the congregation is in order, and that every
man is in his place in spiritual things and in temporal things,
to see that every man pays his tithing and his taxes, and if any
will not pay, bring up such a man to account.  The Twelve are not
the ruling authorities here, they are as subject to the
authorities, to the President of the Stake and the High Council,
and ought to observe every law and ordinance as much, as any
other members of the Church, the same as if they had no office.
If the First Presidency are absent, and the Presidency of this
stake, or the High Council, are in transgression, then, if the
Twelve; or any one of them, be there, it is his right and duty to
step in and say "I am the man to lead you," and if the High
Council think they are as big as he, let him call the people
together, and he can wield the power and the sword of the Spirit
as he pleases if he is magnifying his office.  If the people are
given up to wickedness, and will not hearken to him, he can bid
them good bye, and leave them in the hands of the devil and God.
The High priests are a local quorum, to fill up the travelling
quorum, when needed."
     Brother Lorenzo Snow made some remarks on the character of
Jesus Christ, and asked for light.  I replied --"While on a
mission to England, the following came forcibly to my mind --.As
God was, so are we now; as he is, so we shall be.. Our Father was
once born of parents, having a father and a mother the same as we
have.  He is the very eternal Father, because of the creation of
God.  He is the Savior of the world, the root of spirit and the
offering of flesh, the only Begotten of the Father in the flesh.
The Father came down and begat him, the same as we do now, and
Jesus was the only one.  Moses was as God to the children of
Israel, so was Joseph to us, and no man could love God without
loving Joseph.  In him centred [sic] the revelations of God.  The
spirit went right to him and told him.  The spiritual wife
doctrine came upon me while abroad, in such a manner that I never
forget.  Particular things belong to one blood, but, after all,
we are of one blood and one flesh, all the nations of the earth.
Joseph said to me-"I command you to go and get another wife." I
felt as if the grave was better for me than anything, but I was
filled with the Holy Ghost, so that my wife and brother Kimball's
wife would upbraid me for lightness in those days.  I could jump
up and hollow.  My blood was as clear as West India rum and my
flesh was clear.  I said to Joseph, "Suppose I should apostatize,
after taking another wife, would not my family be worse off?"
Joseph answered--"There are certain bounds set to men, and if a
man is faithful and pure to these bounds, God will take him out
of the world; if he sees him falter, he will take him to himself.
You are past these bounds, Brigham, and you have this
consolation." But I never had any fears of not being saved.  Then
I said to Joseph, I was ready to go ahead.  He passed certain
bounds before certain revelations were given."


103.  Journal of Wilford Woodruff; Brigham Young speaking;
February 4, 1851.

     If I had power I would take all good virtuous females from
all wicked corrupt adulterous husbands and give them to holy men
of God that they may raise up seed unto the Lord.  I have more
wives than one.  I have many and I am not ashamed to have it
known.


104.  Journal of Discourses, Vol. 1:50; Discourse by Brigham
Young; Tabernacle, Great Salt Lake City; April 9, 1852.

     Now hear it, O inhabitants of the earth, Jew and Gentile,
Saint and sinner!  When our father Adam came into the garden of
Eden, he came into it with a celestial body, and brought Eve, one
of his wives, with him.  He helped to make and organize this
world.  He is MICHAEL, the Archangel, the ANCIENT OF DAYS! about
whom holy men have written and spoken--HE is our FATHER and our
GOD, and the only God with whom WE have to do.
105.  Journal of Discourses, Vol. 1:53-66; Discourse by Orson
Pratt; Tabernacle, Great Salt Lake City; August 29, 1852.

                              * * *
     (p. 54) It is well known, however, to the congregation
before me, that the Latter-day Saints have embraced the doctrine
of a plurality of wives, as a part of their religious faith.  It
is not, as many have supposed, a doctrine embraced by them to
gratify the carnal lusts and feelings of man; that is not the
object of the doctrine. * * *
     . . . we will show you that it is incorporated as a part of
our religion, and necessary for our exaltation to the fulness of
the Lord's glory in the eternal world.  . . . we consider it an
essential doctrine to glory and exaltation, to our fulness of
happiness in the world to come. * * *
     (P. 58) The Lord ordained marriage between male and female
as a law through which spirits should come here and take
tabernacles, and enter into the second state of existence.  The
Lord Himself solemnized the first marriage pertaining to this
globe. . . . The first marriage that we have any account of, was
between two immortal beings--old father Adam and old mother Eve;
they were immortal beings. . . . This marriage was celebrated
between two immortal beings.  For how long?  Until death?  No.
That was entirely out of the question; there could have been no
such thing in the ceremony.
     . . . the ordinance of union was eternal; the sealing of the
great Jehovah upon Adam and Eve was eternal in its nature, and
was never instituted for the purpose of being overthrown and
brought to an end.  It is known that the "Mormons" are a peculiar
people about marriage; we believe in marrying, not only for time,
but for all eternity. * * *
     (p. 59) What is the object of this union. . . ? It is
clearly expressed; for, says the Lord unto the male and female, I
command you to multiply and replenish the earth.  And, inasmuch
as we have proved that the marriage ordinance was eternal in its
nature, previous to the fall, if we are restored back to what was
lost by the fall, we are restored for the purpose of carrying out
the commandment given before the fall, namely, to multiply and
replenish the earth.  Does it say, continue to multiply for a few
years, and then the marriage contract must cease, and there shall
be no further opportunity of carrying out this command, but it
shall have an end?  No, there is nothing specified of this kind;
but the fall has brought in disunion through death; it is not a
part of the original plan; consequently, when male and female are
restored from the fall, by virtue of the everlasting and eternal
covenant of marriage, they will continue to increase and multiply
to all ages of eternity, to raise up beings after their own
order, and in their own likeness and image, germs of
intelligence, that are destined, in their times and seasons, to
become not only sons of God, but Gods themselves. * * *
     Let us say a few words, before we leave this part of the
subject, on the promises made to Abraham, Isaac, (p. 60) and
Jacob.  The promises were, Lift up your eyes, and behold the
stars; so thy seed shall be, as numberless and the stars.  What
else did He promise:  Go to the sea-shore, and look at the ocean
of sand, and behold the smallness of the particles thereof, and
then realize that your seed shall be as numberless as the sands.
* * *
     How did Abraham manage to get a foundation laid for this
mighty kingdom?  Was he to accomplish it all through one wife?
No.  Sarah gave a certain woman to him whose name was Hagar, and
by her a seed was to be raised up unto him.  Is this all?  No.
We read of his wife Keturah, and also of a plurality of wives and
concubines, which he had, from whom he raised up many sons.  Here
then, was a foundation laid for the fulfilment of the great and
grand promise concerning the multiplicity of his seed.  It would
have been rather a slow process, if Abraham had been confined to
one wife, like some of those narrow, contracted nations of modern
Christianity.
     I think there is only about one-fifth of the population of
the globe, that believe in the one-wife system; the other four-
fifths believe in the doctrine of a plurality of wives.  They
have had it handed down from time immemorial, and are not half so
narrow and contracted in their minds as some (p. 61) of the
nations of Europe and America, who have done away with the
promises, and deprived themselves of the blessings of Abraham,
Isaac, and Jacob.  The nations do not know anything about the
blessings of Abraham; and even those who have only one wife,
cannot get rid of their covetousness, and get their little hearts
large enough to share their property with a numerous family; they
are so penurious, and so narrow and contracted in their feelings,
that they take every possible care not to have their families
large; they do not know what is in the future, nor what blessings
they are depriving themselves of, because of the traditions of
their fathers; they do not know that a man's posterity, in the
eternal worlds, are to constitute his glory, his kingdom, and
dominion. * * *
     Again, let us look at Sarah's peculiar position in regard to
Abraham.  She understood the whole matter; she knew that, unless
seed was raised up to Abraham, he would come short of his glory;
and she understood the promise of the Lord, and longed for
Abraham to have seed.  And when she saw that she was old, and
fearing that she should not have the privilege of raising up
seed, she gave to Abraham, Hagar.  Would Gentile Christendom do
such thing now-a-days?  0 no; they would consider it enough to
send a man to an endless hell of fire and brimstone.  Why?
Because tradition has instilled this in their minds as a
dreadful, awful thing.
     It matters not to them how corrupt they are in female
prostitution, if they are lawfully married to only one wife; but
it would be considered an awful thing by them to raise up a
posterity from more than one wife; this would be wrong indeed;
but to go into a brothel, and there debauch themselves in the
lowest haunts of degradation all the days of their lives, they
consider only a trifling thing; nay, they can even license such
institutions in Christian nations, and it all passes off very
well. * * *
     (p. 62) It [whoredoms, adultery, fornication] is to be
prevented in the way the Lord devised in ancient times; that is,
by giving to His faithful servants a plurality of wives, by which
a numerous and faithful posterity can be raised up, and taught in
the principles of righteousness and truth...
     But again, there is another reason why this plurality should
exist among the Latter-day Saints.  I have already given you one
reason, and that is, that you might inherit the blessings and
promises made to Abraham, Isaac, and Jacob, and receive a
continuation of your posterity, that they may become as numerous
as the sand upon the sea-shore.  There is another reason, and a
good one, too.                         * * *
     . . . the righteous are gathering out, and are still being
gathered from among the nations, and being planted by themselves,
one thing is certain--that people are better calculated to bring
up children in the right way, than any other under the whole
heavens.  * * * I have already told you that the spirits of men
and women, all had a previous existence, thousands of years ago,
in the heavens, in the presence of God; and I have already told
you that among them are many spirits that are more noble, more
intelligent than others, that were called the great and mighty
ones, reserved until the dispensation of the fulness of times, to
come forth (p. 63) upon the face of the earth, through a noble
parentage that shall train their young and tender minds in the
truths of eternity, that they may grow up in the Lord, and be
strong in the power of His might, be clothed upon with His glory,
be filled with exceeding great faith; that the visions of
eternity may be opened to their minds; that they may be Prophets,
Priests, and Kings to the Most High God.  * * *
     Then is it not reasonable, and consistent that the Lord
should say unto His faithful and chosen servants, that had proved
themselves before Him all the day long; that had been ready and
willing to do whatsoever His will required them to perform--take
unto yourselves more wives, like unto the Patriarchs, Abraham,
Isaac, and Jacob of old. . . ? Suppose the Lord should answer
this question, would He not say, I have here in reserve, noble
spirits, that have been waiting for thousands of years, to come
forth in the fulness of times, and which I designed should come
forth through these my faithful and chosen servants, for I know
they will do my will, and they will teach their children after
them to do it.  Would not this be the substance of the language,
if the Lord should give us an answer upon this subject?
     But then another question will arise:  how are these things
to be conducted?  Are they to be left at random?  Is every
servant of God at liberty to run here and there, seeking out the
daughters of men as wives unto themselves without any
restriction, law, or condition?  No.  We find these things were
restricted in ancient times.               * * *
     So in these days; let me announce to this congregation, that
there is but one man in all the world, at the same (p. 64) time,
who can hold the keys of this matter; but one man has power to
turn the key to inquire of the Lord, and to say whether I, or
these my brethren, or any of the rest of this congregation, or
the Saints upon the face of the whole earth, may have this
blessing of Abraham conferred upon them; he holds the keys of
these matters now. . . .
     But, says one, how have you obtained this information?  By
new revelation.  When was it given, and to whom?  It was given to
our Prophet, Seer, and Revelator, Joseph Smith, on the 12th day
of July, 1843; only about eleven months before he was martyred
for the testimony of Jesus.
     He held the keys of these matters; . . . and they belong to
that man who stands at the head to preside over all the affairs
of the Church and kingdom of God in the last days.  They are the
sealing keys of power, or in other words, of Elijah, having been
committed and restored to the earth by Elijah, the Prophet....

106.  Journal of Discourses, Vol. 6; President Brigham Young;
Tabernacle, Great Salt Lake City; August 29, 1852.

     You heard brother Pratt state, this morning, that a
revelation would be read this afternoon, which was given previous
to Joseph's death.  It contains a doctrine a small portion of the
world is opposed to; but I can deliver a prophecy upon it.
Though that doctrine has not been practised by the Elders, this
people have believed in it for years.
     The original copy of this revelation was burnt up.  William
Clayton was the man who wrote it from the mouth of the Prophet.
In the meantime, it was in Bishop Whitney's possession.  He
wished the privilege to copy it, which brother Joseph granted.
Sister Emma burnt the original.  The reason I mention this is
because that the people who did know of the revelation suppose it
is not now in existence.
     The revelation will be read to you.  The principle spoken
upon by brother Pratt, this morning, we believe in.  And I tell
you--for I know it-it will sail over and ride triumphantly above
all the prejudice and priestcraft of the day:  it will be
fostered and believed in by the more intelligent portion of the
world as one of the best doctrines ever proclaimed to any people.
Your hearts need not beat; you need not think that a mob is
coming here to tread upon the sacred liberty which the
Constitution of our country guarantees unto us, for it will not
be.  The world have known, long ago, even in brother Joseph's
days, that he had more wives than one.  One of the Senators in
Congress knew it very well.  Did he oppose it?  No:  but he
has been our friend all the day long, especially upon that
subject.  He said pointedly to his friends, "If the United States
do not adopt that very method--let them continue as they now are-
-pursue the precise course they are now pursuing, and it will
come to this--that their generations will not live until they are
30 years old.  They are going to destruction; disease is
spreading so fast among the inhabitants of the United States,
that they are born rotten with it, and in a few years they are
gone." Said he, "Joseph has introduced the best plan for
restoring and establishing strength and long life among men, of
any man on the earth; and the Mormons are a very good and
virtuous people."
     Many others are of the same mind:  they are not ignorant of
what we are doing in our social capacity.  They have cried out,
"Proclaim it." But it would not do, a few years ago:  everything
must come in its time, as there is a time to all things.  I am
now ready to proclaim it.


107.  The Seer, Prospectus; Orson Pratt; January, 1853.

     The views of the Saints in regard to the ancient Patriarchal
Order of Matrimony or Plurality of Wives as developed in a
revelation given through Joseph the Seer, will be fully
published.


108.  The Seer, Vol. 1, No 2, pp. 31-32; February, 1853.

     The wife stands on the left hand of her husband, while the
bride stands on her left.  The President, then, puts this
question to the wife:  "Are you willing to give this woman to
your husband to be his lawful and wedded wife for time and for
all eternity?  If you are, you will manifest it by placing her
right hand within the right hand of your husband." The right
hands of the bridegroom and bride, being thus joined, the wife
takes her husband by the left arm, as if in the attitude of
walking:  the President, then, proceeds to ask the following
question of the man:  "Do you brother, (calling him by name,)
take sister, (calling the bride by her name,) by the right hand
to receive her unto yourself to be your lawful and wedded wife,
and you to be her lawful and wedded husband for time and for all
eternity, with a covenant and promise, on your part, that you
will fulfill all the laws, rites, and ordinances, pertaining to
this holy matrimony, in the new and everlasting covenant, doing
this in the presence of God, angels, and these witnesses of your
own free will and choice?" The bridegroom answers, yes.
     The President, then, puts the question to the bride:  "Do
you, sister, (calling her by name,) take brother, (calling him by
name,) by the right hand, and give yourself to him, to be his
lawful and wedded wife for time and for all eternity with a
covenant and promise, on your part, that you will fulfill all the
laws, rites, and ordinances, pertaining to this holy matrimony,
in the new and everlasting covenant, doing this in the presence
of God, angels, and these witnesses of your own free will and
choice?" The bride answers, yes.
     The President then says, "In the name of the Lord Jesus
Christ, and by the authority of the Holy Priesthood, I pronounce
you legally and lawfully husband and wife for time and for all
eternity; and I seal upon you the blessings of the holy
resurrection, with power to come forth in the morning of the
first resurrection, clothed with glory, immortality, and eternal
lives; and I seal upon you the blessings of thrones, and
dominions, and principalities, and powers, and exaltations,
together with the blessings of Abraham, Isaac, and Jacob, and say
unto you be fruitful, and multiply, and replenish the earth, that
you may have joy and rejoicing in your posterity in the day of
the Lord Jesus.  All these blessings, together with all other
blessings pertaining to the new and everlasting covenant, I seal
upon your heads, through your faithfulness unto the end, by the
authority of the Holy Priesthood, in the name of the Father, and
of the Son, and of the Holy Ghost, Amen."


109.  Journal of Discourses, Vol. 1:119-120; Brigham Young;
Tabernacle, Great Salt Lake City; February 27, 1853.

     The Elders of Israel frequently call upon me--"Brother
Brigham, a word in private, if you please." Bless me, this is no
secret to me, I know what you want, it is to get a wife!  "Yes,
brother Brigham, if you are willing."
     I tell you here, now, in the presence of the Almighty God,
it is not the privilege of any Elder to have even ONE wife,
before he has honored his Priesthood, before he has magnified his
calling.  If you obtain one, it is by mere permission, to see
what you will do, how you will act, whether you will conduct
yourself in righteousness in that holy estate.  TAKE CARE!
Elders of Israel, be cautious! or you will lose your wives and
your children.  If you abuse your wives, turn them out of doors,
and treat them in a harsh and cruel manner, you will be left
wifeless and childless; you will have no increase in eternity.
You will have bartered this blessing, this privilege, away; you
will have sold your birthright, as Esau did his blessing, and it
can never come to you again, never, NO NEVER!
     Look to it, ye Elders!  you will awake from your dream,
alas! but too soon, and then you will realize the truth of the
remarks I am making to-day.  Whose privilege is it to have women
sealed to him?  It is his who has stood the test, whose integrity
is unswerving, who loves righteousness because it is right, and
the truth because there is no error therein, and virtue because
it is a principle that dwells in the bosom of Him who sits
enthroned in the highest heavens; for it is a principle which
existed with God in all eternities, and is a co-operator, a co-
worker betwixt man and his Maker, to exalt man, and bring him
into His presence, and make him like unto Himself!  It is such a
man's privilege to have wives and children, and neighbors, and
friends, who wish to be sealed to him.  Who else?  No one.  I
tell you nobody else.  DO YOU HEAR IT?
     Many applications will unquestionably be made to me for
wives, and, perhaps, by men too who will steal, or trespass upon
me, their neighbors, kill their stock, do wickedly in various
ways.  Nothing would damn such men sooner than to give them this
privilege.  I answer the brethren, they have to go upon their own
responsibility.  I tell you the truth.  If you are a first-rate
good man, and honor your Priesthood, it is your privilege.  The
man who has proved himself before God, has been faithful, has
gone through and performed everything the Lord has laid upon him
to do, for the purpose of building up and sustaining His kingdom,
has proved himself before men, angels, and his Father in heaven,
he is the only character that will increase, and obtain a
celestial glory.


110.  The Seer, p. 41; Elder Orson Pratt; March 1853.

     When a man who has a wife, teaches her the law of God, as
revealed to the ancient patriarchs, and as manifested by new
revelation, and she refuses to give her consent for him to marry
another according to that law, then it becomes necessary for her
to state before the President the reasons why she withholds her
consent:  if her reasons are sufficient and justifiable, and the
husband is found in the fault or in transgression, then he is not
permitted to take any step in regard to obtaining another.  But
if the wife can show no good reason why she refuses to comply
with the law which was given unto Sarah of old, then it is lawful
for her husband, if permitted by revelation through the Prophet,
to be married to others without her consent, and he will be
justified, and she will be condemned, because she did not give
them unto him, as Sarah gave Hagar unto Abraham, and as Rachel
and Leah gave Bilhah and Zilpah to their husband, Jacob.


111.  Journal of Discourses, Vol. 1:345-346; Jedediah M. Grant;
Tabernacle, Great Salt Lake City; August 7, 1853.

     * * * Celsus was a heathen philosopher; and what does he say
upon the subject of Christ and his Apostles, and their belief?
He says, "The grand reason why the Gentiles and philosophers of
his school persecuted Jesus Christ, was, because he had so many
wives; there were Elizabeth, and Mary, and a host of others that
followed him." After Jesus went from the stage of action, the
Apostles followed the example of their master.  For instance,
John the beloved disciple, writes in his second Epistle, "Unto
the elect lady and her children, whom I love in the truth."
Again, he says, "Having many things to write unto you (or
communicate), I would not write with paper and ink:  but I trust
to come unto you, and speak face to face, that our joy may be
full." Again--"The children of thy elect sister greet thee." This
ancient philosopher says they were both John's wives.  Paul says,
"Mine answer to them that do examine me is this:--.
     Have we not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and Cephas." He,
according to Celsus, had a numerous train of wives.
     The grand reason of the burst of public sentiment in
anathemas upon Christ and his disciples, causing his crucifixion,
was evidently based upon polygamy, according to the testimony of
the philosophers who rose in that age.  A belief in the doctrine
of a plurality of wives caused the persecution of Jesus and his
followers.  We might almost think they were "Mormons."


112.  The L.D.S. Millennial Star, Vol 15:214; 1853.

     Do you, brother (calling him by name), take sister (calling
the bride by her name) by the right hand and receive her unto
yourself, to be your lawful and wedded wife, and you to be her
lawful and wedded husband, for time and for all eternity, with a
covenant and promise on your part, that you will fulfill all the
laws, rites, and ordinances, pertaining to this holy matrimony,
in the new and everlasting covenant, doing this in the presence
of God, Angels, and these witnesses, of your own free will and
choice?  (The bridegroom answers:  yes)
     Do you, sister (calling her by name), take brother (calling
him by name) by the right hand, and give yourself to him, to be
his lawful an

d wedded wife for time and for all eternity, with a
covenant and promise on your part, that you will fulfill all the
laws, rites, and ordinances, pertaining to this holy matrimony in
the new and everlasting covenant, doing this in the presence of
God, Angels, and these witnesses, of your own free will and
choice?  (The bride answers:  yes)
     In the name of the Lord Jesus Christ and by the authority of
the Holy Priesthood, I pronounce you legally and lawfully husband
and wife, for time and for all eternity; and I seal upon you the
blessings of the holy resurrection, with power to come forth in
the morning of the first resurrection, clothed with glory,
immortality and eternal life; and I seal upon you the
blessings of thrones, and dominions and principalities, and
powers and exaltations, together with the blessings of Abraham,
Isaac, and Jacob; and say unto you, be faithful and multiply and
replenish the earth, that you may have joy and rejoicing in your
posterity in the day of the Lord Jesus.  All these blessings,
together with the blessings pertaining to the new and everlasting
covenant, I seal upon your heads, through your faithfulness unto
the end, by the authority of the Holy Priesthood, in the name of
the Father, and of the Son, and of the Holy Ghost, Amen.


113.  Journal of Wilford Woodruff; Ms/f/115; September 17, 1854.

     President Young preached this afternoon & spoke upon the Law
of Consecration & had an interesting conversation in our Prayer
Circle.  The subject of Elder Orson Pratt publishing the Seer and
the doctrine it contained was brought up in conversation.
President Young said he ought not to have published the marriage
ceremony--lt was sacred and one of the last ceremonies attended
to in the endowments and ought not to have been given to the
world.  Brother Pratt said that he thought it was no harm as the
plurality of wives and its doctrine was to be published to the
world.  He said he should not have done it--if he had thought
there had been the least harm in it.  President Young said he was
satisfied that he intended no wrong in it.


114.  History of Utah, pp. 353-354, by Hubert H. Bancroft. n.d.;
Typed w/o [sic].  This rendition closely follows the pattern
given by Orson Pratt in The Seer.

     Ann Eliza Webb, who was twice married according to Mormon
practice, once by Brigham, and afterward to him, thus describes
the ceremonies:
     After registration, which includes names, age, place of
birth, with county, state, or country, .we went before Brigham
Young, who was waiting for us,' and who asked, .Do you, Brother
James Dee, take Sister Ann Eliza Webb by the right hand, to
receive her unto yourself, to be your lawful and wedded wife, and
you to be her lawful and wedded husband, for time and eternity,
with a covenant and promise on your part that you will fulfill
all the laws, rights, and ordinances pertaining to this holy
matrimony, in the new and everlasting covenant, doing this in the
presence of God, angels, and these witnesses, of your own free
will and accord?. .Yes.. .Do you, Sister Ann Eliza Webb, take
Brother James Dee by the right hand, and give yourself to him, to
be his lawful and wedded wife, for time and for all eternity,
with a covenant and promise on your part that you will fulfill
all the laws, rights, and ordinances, pertaining to this holy
matrimony, in the new and everlasting covenant, doing this in the
presence of God, angels, and these witnesses, of your own free
will and accord?. .Yes.. .In the name of the Lord Jesus Christ,
and by the authority of the holy priesthood, I pronounce you
legally and lawfully husband and wife, for time and for all
eternity.  And I seal upon you the blessings of the holy
resurrection, with power to come forth in the morning of the
first resurrection, clothed with glory, immortality, and
everlasting lives; and I seal upon you the blessings of thrones,
and dominions, and principalities, and powers, and exaltations,
together with the blessings of Abraham, Isaac, and Jacob.  And I
say unto you, Be fruitful, and multiply and replenish the earth,
that you may have joy and rejoicing in your posterity in the day
of the Lord Jesus.  All these blessings, together with all other
blessings pertaining to the new and everlasting covenant, I seal
upon your heads, through your faithfulness unto the end, by the
authority of the holy priesthood, in the name of the father, and
of the son, and of the holy ghost.  Amen.
     'The scribe then entered the date of the marriage, together
with the names of my mother and the one or two friends who
accompanied us.' When the marriage is a polygamous one, the wife
stands on the left of her husband, and the bride at her left
hand.  The president then puts this question to the wife:  'Are
you willing to give this woman to your husband, to be his lawful
and wedded wife for time and for all eternity?  If you are, you
will manifest it by placing her right hand within the right hand
of your husband.' The right hands of the husband and bride being
thus joined, the wife takes her husband by the left arm, as in
walking, and the ceremony then proceeds as in the manner quoted
above.  Of course, as these ceremonies took place in the
endowment house, the temple robes were worn.


115.  Journal of Discourses, Vol. 2:80-86; Orson Hyde;
Tabernacle, Great Salt Lake City, October 6, 1854.

     . . . "Then you really mean to hold to the doctrine that the
Savior of the world was married; do you mean to be understood so?
And if so, do you mean to be understood that he had more than one
wife?" * * *
     Now suppose I should set out myself, and travel through the
cities of the nation as a celebrated reformer, preaching
revelations and sentiments as lofty as the skies, and rolling out
ideas strange and new, to which the multitude were entirely
unaccustomed; and wherever I went, suppose I had with me three or
four women--one combing my head, another washing my feet, and
another shedding tears upon them, and wiping them with the hair
of her head.  Suppose I should lean upon them, and they upon me,
would it not appear monstrous in the eyes of the world?  * * *
     How was it with Mary and Martha, and other women that
followed him?  In old times, and it is common in this day, the
women, even as Sarah, called their husbands Lord; the word Lord
is tantamount to husband in some languages, master, lord,
husband, are about synonymous.  In England we frequently hear the
wife say, "Where is my master?" She does not mean a tyrant, but
as Sarah called her husband Lord, she designates hers by the word
master.  When Mary of old came to the sepulchre on the first day
of the week, instead of finding Jesus she saw two angels in
white, "And they say unto her, Woman, why weepest thou?  She said
unto them, Because they have taken away my Lord," or husband,
"and I know not where they have laid him.  And when she had thus
said, she turned herself back, and saw Jesus standing, and knew
not that it was Jesus.  Jesus saith unto her, Woman, why weepest
thou? whom seekest thou?  She, supposing him to be the gardener,
saith unto him, Sir, if thou have borne him hence, tell me where
thou hast laid him, and I will take him away.  Jesus saith unto
her, Mary.  She turned herself, and saith unto him, Rabboni;
which is to say, Master." Is there not here manifested the
affections of a wife.  These words speak the kindred ties and
sympathies that are common to that relation of husband and wife.
Where will you find a family so nearly allied by the ties of
common religion?  "Well," you say, "that appears rather
plausible, but I want a little more evidence, I want you to find
where it says the Savior was actually married." * * *
     We will turn over to the account of the marriage in Cana of
Galilee, and the mother of Jesus was there.  Yes, and somebody
else too.  You will find it in the 2nd chapter of John's Gospel;
remember it and read it when you go home.  "And the third day
[JST of the week] there was a marriage in Cana of Galilee; and
the mother of Jesus was there:  and both Jesus was called, and
his disciples, to the marriage.  And when they wanted wine, the
mother of Jesus saith unto him, They have no wine.  Jesus saith
unto her, Woman, what have I to do with thee? mine hour is not
yet come.  [JST "Woman, what wilt thou have me to do for thee?
that will I do; for mine hour is not yet come"] His mother saith
unto the servants, Whatsoever he saith unto you, do it.  And
there were set there six water pots of stone, after the manner of
the purifying of the Jews, containing two or three firkins
apiece.  Jesus saith unto them, Fill the water pots with water.
And they filled them up to the brim.  And he saith unto them,
Draw out now, and bear unto the governor of the feast.  And they
bare it.  When the ruler of the feast had tasted the water that
was made wine, and knew not whence it was:  (but the servants
which drew the water knew;) the governor of the feast called the
bridegroom, and saith unto him"--that is, the ruler of the feast
saith unto the bridegroom, "Every man at the beginning doth set
forth good wine; and when men have well drunk, then that which is
worse:  but thou hast kept the good wine until now."
     Gentlemen, that is as plain as the translators, or different
councils over this Scripture, dare allow it to go to the world,
but the thing is there; it is told; Jesus was the bridegroom at
the marriage of Cana of Galilee, and he told them what to do.  *
* *
     . . . I shall say here, that before the Savior died, he
looked upon his own natural children, as we look upon ours; he
saw his seed, and immediately afterwards he was cut off from the
earth; but who shall declare his generation?  They had no father
to hold them in honorable remembrance; they passed into the
shades of obscurity, never to be exposed to mortal eye as the
seed of the blessed one.  For no doubt had they been exposed to
the eye of the world, those infants might have shared the same
fate as the children in Jerusalem in the days of Herod, when all
the children were ordered to be slain under such an age, with the
hopes of slaying the infant Savior.  They might have suffered by
the hand of the assassin, as the sons of many kings have done who
were heirs apparent to the thrones of their fathers.  * * *
     Says one, "Why is it that men in your society may have more
than one wife?  What is the policy of it?" The men of God who
hold the Priesthood of heaven, and imbibe the light of the Holy
Ghost, have the privilege and right.  Now let me illustrate one
thing, and let me bring it home to you.  There may be some under
the sound of my voice that the case will fit.  Some man will
perhaps marry a wife of his youth.  She dies--he loved her as he
loves himself, and her memory ever lingers about his heart.  He
marries another, and she dies, and he loved her equally as well.
He marries a third, and so on, and he loved them all.  By and bye
he dies, and he dies with devoted affection and love to them all.
     Now in the resurrection, which of these wives will he claim?
There is no difference in his love to any of them, and they have
all perhaps borne children to him.  He loves the children of one
mother as well as the children of another.  What say you?  Which
shall he have in the resurrection?  Why, let him have the whole
of them.  To whom are they nearer allied? * * *
     . . . The revelation of the Almighty from God to a man who
holds the Priesthood, and is enlightened by the Holy Ghost, whom
God designs to make a ruler and a governor in his eternal kingdom
is, that he may have many wives, that when he goes yonder to
another sphere he may still continue to perpetuate his species,
and of the increase of his kingdom and government there shall be
no end, says Daniel.  How does the kingdom of God increase, but
by the increase of its subjects?  Everything increases,
everything multiplies.   * * *
     These men of God who are married here by the authority of
heaven are sealed on earth and in heaven.  The good old book
says, that which is sealed on earth is sealed in heaven; and
whosesoever sins ye remit on earth shall be remitted in heaven,
and whatsoever ye bind on earth shall be bound in heaven.  That
Priesthood that has not this power is no better than a rope of
sand.  The true Priesthood alone possesses it.  The Priesthood
that has not this power is a mock Priesthood, and not the
Priesthood of the Almighty.   * * *
     When the servants of God and their wives go to heaven there
is an eternal union, and they will multiply and replenish the
world to which they are going.


116.  Journal of Discourses, Vol. 2:88-90; Brigham Young;
Tabernacle, Great Salt Lake City; October 6, 1854.

     In Paul's first epistle to Timothy, third chapter, he writes
as follows--[Quotes 1 Timothy 3: 1-12]
     Instead of my believing for a moment that Paul wished to
signify to Timothy that he must select a man to fill the office
of a Bishop that would have but one wife, I believe directly the
reverse; but his advice to Timothy amounts simply to this--lt
would not be wise for you to ordain a man to the office of a
Bishop unless he has a wife; you must not ordain a single or
unmarried man to that calling.  * * *
     Paul, knowing by observation and his own experience the
temptations that were continually thrown before the Elders, gave
instructions paramount to this--Before you ordain a person to be
a Bishop, to take the charge of a Branch in any one district or
place, see that he has a wife to begin with; he did not say, "but
one wife;" it does not read so; but he must have one to begin
with, in order that he may not be continually drawn into
temptation while he is in the line of his duty, visiting the
houses of widows and orphans, the poor, the afflicted, and the
sick in his ward.  He is to converse with families, sometimes
upon family matters, and care for them, but if he has no wife, he
is not so capable of taking care of a family as he otherwise
would be, and perhaps he is not capable of taking care of
himself.  Now select a young man who has preserved himself in
purity and holiness, one who has carried himself circumspectly
before the people, and before God; it would not do to ordain him
to the office of a Bishop, for he may be drawn into temptation,
and he lacks experience in family matters; but take a man who has
one wife at least, a man of experience, like thousands of our
Elders, men of strength of mind, who have determination in them
to preserve themselves pure under all circumstances, at all
times, and in all places in their words.  Now, Timothy, select
such a man to be a Bishop.  * * *
     . . . But the whole subject of the marriage relation is not
in my reach, nor in any other man's reach on this earth.  It is
without beginning of days or end of years; it is a hard matter to
reach.  We can tell some things with regard to it; it lays the
foundation for worlds, for angels, and for the Gods; for
intelligent beings to be crowned with glory, immortality, and
eternal lives.  In fact, it is the thread which runs from the
beginning to the end of the holy Gospel of salvation--of the
Gospel of the Son of God; it is from eternity to eternity.


117.  Journal of Discourses, Vol. 2:216; President George A.
Smith; March 18, 1855.

     Now if the Lord had considered it wisdom, on the day of the
Kirtland endowment and great solemn assembly, to come forward and
reveal to the children of men the facts that are laid down
plainly in the Bible, and had told them that without the law of
sealing, no man could be exalted to a throne in the celestial
kingdom, that is, without he had a woman by his side; and that no
woman could be exalted in the celestial world, without she was
exalted with a man at her head. . . had he revealed this simple
sentiment, up would have jumped some man, saying, "What, got to
have a woman sealed to me in order to be saved, in order to be
exalted to thrones, dominions, and eternal increase?" "Yes." "I
do not believe a word of it, I cannot stand that, for I never
intended to get married, I do not believe in any of this
nonsense." At the same time, perhaps somebody else might have had
faith to receive it.  Again up jumps somebody else, "Brother
Joseph, I have had two wives in my lifetime, cannot I have them
both in eternity?" "No." If he had said yes, perhaps we should
all have apostatized at once.


118.  Journal of Discourses, Vol. 3:264-266; President Brigham
Young; the Bowery, Provo; July 14, 1855.

     I have a few words to say concerning one item of doctrine,
that I seldom think of mentioning before a public congregation; I
refer to the doctrine pertaining to raising up a royal priesthood
to the name of Israel's God, for which purpose the revelation was
given to Joseph, concerning the right of faithful Elders, in
taking to themselves more than one wife.  * * *
     . . . God never introduced the Patriarchal order of marriage
with a view to please man in his carnal desires, nor to punish
females for anything which they had done; but He introduced it
for the express purpose of raising up to His name a royal
Priesthood, a peculiar people.  * * *
     . . . but, by the introduction of this law, I can be the
instrument in preparing tabernacles for those spirits which have
to come in this dispensation.  Under this law, I and my brethren
are preparing tabernacles for those spirits which have been
preserved to enter into bodies of honor, and be taught the pure
principles of life and salvation, and those tabernacles will grow
up and become mighty in the kingdom of our God.
     . . . Spirits must be born, even if they have to come to
brothels for their fleshly coverings, and many of them will take
the lowest and meanest spirit house that there is in the world,
rather than do without, and will say, "Let me have a tabernacle,
that I may have a chance to be perfected."
     The Lord has instituted this plan for a holy purpose and not
with a design to afflict or distress the people; hence, an
important and imperative duty is placed upon all holy men and
women, and the reward will follow, for it is said, that the
children will add to our honor and glory.  * * *
     This law was never given of the Lord for any but his
faithful children; it is not for the ungodly at all; no man has a
right to a wife, or wives, unless he honors his Priesthood and
magnifies his calling before God.  * * *
     This revelation, which God gave to Joseph, was for the
express purpose of providing a channel for the organization of
tabernacles, for those spirits to occupy who have been reserved
to come forth in the kingdom of God, and that they might not be
obliged to take tabernacles out of the kingdom of God.  * * *
     Plurality of wives is not designed to afflict you nor me,
but is purposed for our exaltation in the kingdoms of God. ***
     Now if any of you will deny the plurality of wives, and
continue to do so, I promise that you will be damned; and I will
go still further and say, take this revelation, or any other
revelation that the Lord has given, and deny it in your feelings,
and I promise that you will be damned.


119.  Journal of Wilford Woodruff; Wilford Woodruff; April 15,
1856.

     While reading the revelation upon the patriarchal marriage.
. . President Brigham Young remarked that the Lord will not
require it of this people until they become sanctified and are
led by the spirit of God so as not to shed innocent blood.


120.  Journal of Discourses, Vol. 4:55-57; Brigham Young; the
Bowery, Great Salt Lake City; September 21, 1856.

     Now for my proposition; it is more particularly for my
sisters, as it is frequently happening that women say they are
unhappy.  Men will say, "My wife, though a most excellent woman,
has not seen a happy day since I took my second wife;" "No, not a
happy day for a year," says one; and another has not seen a happy
day for five years.  It is said that women are tied down and
abused:  that they are misused and have not the liberty they
ought to have; that many of them are wading through a perfect
flood of tears, because of the conduct of some men, together with
their own folly.
     I wish my own women to understand that what I am going to
say is for them as well as others, and I want those who are here
to tell their sisters, yes, all the women of this community, and
then write it back to the States, and do as you please with it.
I am going to give you from this time to the 6th day of October
next, for reflection, that you may determine whether you wish to
stay with your husbands or not, and then I am going to set every
woman at liberty and say to them, Now go your way, my women with
the rest, go your way.  And my wives have got to do one of two
things; either round up their shoulders to endure the afflictions
of this world, and live their religion, or they may leave, for I
will not have them about me.  I will go into heaven alone, rather
than have scratching and fighting around me.  I will set all at
liberty.  "What, first wife too?" Yes, I will liberate you all.
        * * *
     Let Every man thus treat his wives, keeping raiment enough
to clothe his body; and say to your wives, "Take all that I have
and be set at liberty; but if you stay with me you shall comply
with the law of God, and that too without any murmuring and
whining.  You must fulfil the law of God in every respect, and
round up your shoulders to walk up to the mark without any
grunting.
     . . . If my wife had borne me all the children that she ever
would bare, the celestial law would teach me to take young women
that would have children.
     Do you understand this?  I have told you many times that
there are multitudes of pure and holy spirits waiting to take
tabernacles, now what is our duty?--to prepare tabernacles for
them; to take a course that will not tend to drive those spirits
into the families of the wicked, where they will be trained in
wickedness, debauchery, and every species of crime.  It is the
duty of every righteous man and woman to prepare tabernacles for
all the spirits they can; hence if my women leave, I will go and
search up others who will abide the celestial law, and let all I
now have go where they please; though I will send the Gospel to
them.
     This is the reason why the doctrine of plurality of wives
was revealed, that the noble spirits which are waiting for
tabernacles might be brought forth.  * * *
     . . .And those that enter into it and are faithful, I will
promise them that they shall be queens in heaven, and rulers to
all eternity.  * * *
     . . .Many and many an Elder knows no better than to go home
and abuse as good a woman as dwells upon this earth, because of
what I have said this afternoon.  Are you, who act in that way,
fit to have a family?  No, you are not, and never will be, until
you get good common sense.


121.  Diary of George H. Harris; Mor/M270.1/H241d, Vol. 1, p.
153; Feb 2, 1857.  Typed as in the original without the use of
[sic].

Ann Eliza's Blessing by Pat John Young:

     . . . In as much as U wil consent to abide a "Celestial Law"
then shall [thou be] [b]lessed with celestial blesings.


122.  Journal of Discourses, Vol. 4:224; Heber C. Kimball;
Tabernacle, Great Salt Lake City; February 8, 1857.

     . . .Those are the men we are going to meet with; also with
Abraham, Isaac, and Jacob, three of the old polygamists.
     Do you suppose that Joseph and Hyrum and all those good men
would associate with those ancient worthies, if they had not been
engaged in the same practices?  They had to do the works of
Abraham, Isaac, and Jacob, in order to be admitted where they
are;--they had to be polygamists in order to be received into
their society.  God knows that I am not ashamed of those good men
now, and how much more I shall prize my associate polygamists,
when I am further advanced in knowledge, I do not know.  I am
talking in earnest, and from the experience I have had.
     I know the character of the human family and the course that
many men and women are taking; they are making a desolation and
taking a course to bring destruction upon their root; they are
following a course that would ultimately depopulate the earth.
All will come to that, if they do not take a course of continual
increase for ever and for ever.


123.  Journal of Discourses, Vol. 4;254-256; President Daniel H.
Wells; Tabernacle, Great Salt Lake City; March 1, 1857.

     The principles of plurality have been established, in order
to raise up a righteous seed unto God.  The way has been pointed
out, and it is a blessing that has been restored to this
generation.  It is a turning back to the holy principles of
ancient days, even to that purity that was known in primitive
ages.  In this way only may we rise from corruption, through the
Holy Priesthood of our God. . . . It is a principle that is
calculated to produce health, strength, and happiness here, as
well as salvation hereafter.  * * *
     . . . I wish to have my sisters feel that this order is the
order of God, and that in it they will find happiness and
exaltation; in it they will find every principle that is
calculated to lead them to glory and favour with God, and
exaltation into His presence; and by it they are redeeming
themselves and their posterity from the corruptions of man, that
have been in existence for many generations before us, and from
which they have been brought out by the sound and proclamation of
the Gospel.  * * *
     . . . A man may have, perhaps, three or four wives, . . .
and find fault, and be very exacting in requiring of them the
most perfect obedience to every whim and notion.  By taking such
a course he is liable to lose the Holy Ghost, and if he does, he
will lose his women.  It is upon the principle that you are a man
of God--that you have the Holy Ghost and desire to raise up a
holy seed to the name of the Most High--that your wives have been
sealed to you; they would not upon any other principle have come
to you.  Now if your wives discover that you lack in any virtues
pertaining to the Holy Priesthood, and if you take a course that
is not calculated to exalt them, do you not see that you lose
their confidence?  You will lose them also.
     . . . This is a word for you, my brethren, who are now
starting out on this principle.  It is a good, virtuous, and holy
principle, and not to be trifled with. . . .
     I say to the sisters, seek to have confidence in your
husbands, and believe that they are capable of leading you; and
when you seek instruction, believe them capable of giving it to
you; and be faithful, humble, and obedient to them.  Their
feelings should not be concentrated in you, but your feelings
should be in them, and their's should be in those who lead them
in the Priesthood.  Their feelings are concentrated in the Lord
their God and what is ahead, and there is where they should be.


124.  Journal of Discourses, Vol. 4:258-260; Orson Hyde; Great
Salt Lake City.

     The order of heaven places man in the front rank; hence he
is first to be addressed.  Woman follows under the protection of
his counsels, and the superior strength of his arm.  Her desire
should be unto her husband, and he should rule over her.  I will
here venture the assertion, that no man can be exalted to a
celestial glory in the kingdom of God whose wife rules over him;
and as the man is not without the woman, nor the woman without
the man in the Lord, it follows as a matter of course, that the
woman who rules over her husband, thereby deprives herself of a
celestial glory.  * * *
     It is true that the people of Utah believe in and practise
polygamy.  Not because our natural desires lead us into that
condition and state of life, but because our God hath commanded
it, and wishing to comply with that as well as with all others of
His commands, we are as we are.  We also wish to be counted
Abraham's children, to whom the promises were made, and also with
whom the covenants were established; and being told that if we
are the children of Abraham, we will do the works of Abraham, we
are not a little anxious to do as he did.  Among other things
that he did, he took more than one wife.  In this he was not
alone, for this example was copied by most of the ancient
worthies and others who succeeded him under the same everlasting
covenant.  Even the wisest and best men--men after God's own
heart, entered the most deeply into this practice.  Nor was this
practice limited to the days of the Old Testament.
     It will be borne in mind that once on a time, there was a
marriage in Cana of Galilee; and on a careful reading of that
transaction, it will be discovered that no less a person than
Jesus Christ was married on that occasion.  If he was never
married, his intimacy with Mary and Martha, and the other Mary
also whom Jesus loved, must have been highly unbecoming and
improper to say the best of it.
     I will venture to say that if Jesus Christ were now to pass
through the most pious countries in Christendom with a train of
women, such as used to follow him, fondling about him, combing
his hair, anointing him with precious ointment, washing his feet
with tears, and wiping them with the hair of their heads and
unmarried, or even married, he would be mobbed, tarred, and
feathered, and rode, not on an ass, but on a rail.  What did the
old Prophet mean when he said (speaking of Christ), "He shall see
his seed, prolong his days, &c." Did Jesus consider it necessary
to fulfil every righteous command or requirement of his Father?
He most certainly did.  This he witnessed by submitting to
baptism under the hands of John.  "Thus it becometh us to fulfil
all righteousness," said he.  Was it God's commandment to man, in
the beginning, to multiply and replenish the earth?  None can
deny this, neither that it was a righteous command; for upon an
obedience to this, depended the perpetuity of our race.  Did
Christ come to destroy the law or the Prophets, or to fulfil
them?  He came to fulfil.  Did he multiply, and did he see his
seed?  Did he honour his Father's law by complying with it, or
did he not?  Others may do as they like, but I will not charge
our Saviour with neglect or transgression in this or any other
duty.
     * * * If God be not our Father, grandfather, or great
grandfather, or some kind of a father in reality, in deed and in
truth, why are we taught to say, "Our Father who art in heaven?"
How much soever of holy horror this doctrine may excite in
persons not impregnated with the blood of Christ, and whose minds
are consequently dark and benighted, it may excite still more
when they are told that if none of the natural blood of Christ
flows in their veins, they are not the chosen or elect of God.
Object not, therefore, too strongly against the marriage of
Christ, but remember that in the last days, secret and hidden
things must come to light, and that your life also (which is the
blood) is hid with Christ in God.
     Abraham was chosen of God for the purpose of raising up a
chosen seed, and a peculiar people unto His name.  Jesus Christ
was sent into the world for a similar purpose, but upon a more
extended scale.  Christ was the seed of Abraham, so reckoned.  To
these, great promises were made; one of which was, that in
Abraham and in his seed, which was Christ, all the families of
the earth should be blessed.  When?  When the ungodly or those
not of their seed should be cut off from the earth, and no family
remaining on earth except their own seed.  Then in Abraham and in
Christ, all the families and kindreds of the earth will be
blessed--Satan bound, and the millennium fully come.  Then the
meek will inherit the earth, and God's elect reign undisturbed,
at least, for one thousand years.
     Is there no way provided for those to come into this
covenant relation who may not possess, in their veins, any of the
blood of Abraham or of Christ?  Yes!  By doing the works of
Abraham and of Christ . . . .


125.  Journal of Discourses, Vol. 5:22; Heber C. Kimball; the
Bowery, Great Salt Lake City, April 6, 1857.

     I would not be afraid to promise a man who is sixty years of
age, if he will take the counsel of brother Brigham and his
brethren, that he will renew his age.  I have noticed that a man
who has but one wife, and is inclined to that doctrine, soon
begins to wither and dry up, while a man who goes into plurality
looks fresh, young, and sprightly.  Why is this?  Because God
loves that man, and because he honours His work and word.  Some
of you may not believe this; but I not only believe it--I also
know it.  For a man of God to be confined to one woman is small
business; for it is as much as we can do now to keep up under the
burdens we have to carry; and I do not know what we should do if
we had only one wife apiece.


126.  Journal of Wilford Woodruff; June 2, 1857.

     He (B. Young) also said that there was no law in heaven or
on earth that would compel a woman to stay with a man either in
time or eternity.


127.  Journal of Discourses, Vol. 5:89-92; Heber C. Kimball; the
Bowery, Great Salt Lake City; July 26, 1857.

     The world say that we have things in common stock.  There is
no such thing.  We throw our interest together, but my wives are
wives that are given to me by the Almighty God through the proper
source; and it is so with every other man.  There is no man in
this Valley that is a Saint that meddles with my wives, nor I
with his.  Those things are not carried on here.  * * *
     Plurality of wives!  I have a good many wives.  How much
would you give to know how many?  If I were to tell you, you
would not believe it.  I suppose many of you have not believed a
word we have said today.  We do not care whether you do or not.
I am speaking to the unbelievers, and not to the Saints.  If I
spoke lies, you would believe quicker.  Suffice it to say I have
a good many wives and lots of young mustards that are growing,
and they are a kind of fruitful seed.
     You know my comparison was, when Dr. Bernhisel was at
Washington, we did not know what the Dr. would think when we let
the old cat out of the bag.  I told him that the old cat would
have kittens, and the kittens would have cats.  It is so with
"Mormonism;" it will flourish and increase, and it will multiply
in young "Mormons." "To be plain about it, Mr. Kimball, what did
you get these wives for?" The Lord told me to get them.  "What
for?" To raise up young "Mormons,"--not to have women to commit
whoredoms with, to gratify the lusts of the flesh, but to raise
up children.  * * *
     . . . I am doing the works of Abraham, Isaac, and Jacob; and
if I live and be a good man, and my wives are as good as they
should be, I will raise up men yet, that will come through my
loins, that will be as great men as ever came to this earth; and
so will you.
     I will tell you that some of the most noble spirits are
waiting with the Father to this day to come forth through the
right channel and the right kind of men and women.  That is what
has to be yet; for there are thousands and millions of spirits
waiting to obtain bodies upon this earth.


128.  Journal of Wilford Woodruff; Brigham Young speaking; August
26, 1857.

     He (B.Y.) remarked that the revelation upon a plurality of
wives was given to Joseph in 1831.  He revealed it to Oliver
Cowdery alone upon the solemn pledge that he would not reveal it
or act upon it, but he did act upon it in a secret manner & that
was the cause of his overthrow.


129.  Journal of Discourses, Vol. 5:290-291; Erastus Snow; the
Bowery, Great Salt Lake City; Sunday morning, October 4, 1857.

     The female portion of this community . . . are the best set
of women that exist upon the earth; and that all the world will
bear witness to, when they talk about plurality.
     Men of some discretion in the Gentile world ask questions
about the operations of the plurality of wives among us.  "How
many wives live in each house?  How do they got along in their
associations?  Are they all the time quarrelling and fighting?" A
man said to me once, "My wife would not stand it five minutes, if
I should bring a woman into my house to have a share of my
company and my affections:  I should have a hell upon earth, and
no house that I could build would be big enough to hold my wife.
It is marvelous to me how you can live, and how it is you are not
killed."
     They cannot understand it, because they are governed by
their passions, and not by principles; and it is the hardest
thing in the world for them to be convinced that this people are
governed by principle.  This is the doctrine we have been
preaching abroad, and it is the very thing the Gentiles will not
receive; . . . .
     Existence among this people is of itself one of the greatest
privileges.  The world of mankind may soon know that God is with
us, and that he is at the helm, that he is the founder of this
work, and that the women as well as the men are the best upon the
earth, and that we are determined to live and be governed by
principle and not passion.
     Have we all learned to be altogether thus governed?  No, we
have not.  But we are learning it:  the men and women of Israel
are learning it.... But many of us are learning to be governed by
principle, not passion, and learning that we must become one,--
that there is somebody else that has feelings besides them,--that
there is somebody else worthy of respect and love besides them,--
that there are some good qualifications in some other being,--and
some other woman's children have some claims as well as mine;
they are learning to let principle rule them.
     Well, go on:  let the good work continue.  This is my prayer
all the time.  Are all the families of Israel and every woman
striving herself to play well her part and reverence her husband
as her lord; for he is her lord. * * * Do you uphold your husband
before God as your lord?  "What!--my husband to be my lord?" I
ask, Can you get into the celestial kingdom without him?  Have
any of you been there?  You will remember that you never got into
the celestial kingdom without the aid of your husband.  If you
did, it was because your husband was away, and some one had to
act proxy for him.  No woman will get into the celestial kingdom,
except her husband receives her, if she is worthy to have a
husband; and if not, somebody will receive her as a servant.


130.  Journal of Discourses, Vol. 6:190-191; Pres. Heber C.
Kimball; Tabernacle, Great Salt Lake City; Sunday afternoon,
December 27, 1857.

     . . . When I get a new wife, I always dedicate her to God,
and this is the way I have done for years.  I also make a
practice of dedicating my children to the Lord, that they may
grow up in his wisdom and increase in his power.  * * *
     I am preaching these things to my brethren and sisters, that
they may know, if they have not dedicated and consecrated their
children to the Lord, that it has to be done.  But you may
inquire, "How shall we do it?" You will have to do it as brother
Brigham and others have done when in Nauvoo.  We had to take our
children and wash and anoint them, and place the birthright and
father's blessing upon them in the house of God, and then have
them sealed to us; and you will have to do just so.
     If you do not take the right course to raise up a holy seed
unto the Lord, but jangle and contend one with another, your
children will not have so good a chance to get the blessings of
celestial glory; but, in proportion as you bring yourselves into
subjection, your children will receive the blessings of heaven.


131.  Journal of Wilford Woodruff; November 18, 1858.

     Brother Nathan E. Tinney was asked by President Young about
John D. Lee marrying a squaw.  He told the story.  President
Young said I think there has been more fuss made about it than
was necessary.  President Young said we have sent Elders for
several years to go among the Indians, marry their squaws &
identify themselves with the Indians, (to) go and live with them,
but up to this day I could not get an Elder to do it.  I have
said if any man could get appointed to take my place I would show
them how it was done.  He said when an Elder goes among the
Lamanites & finds a good spirited young squaw let him take her &
make a wife of her & if any of the Brethren in the South want to
take a squaw to wife, let him go to Amasa (Lyman) while he is in
the South & let him seal them the same as anybody.


132.  Journal of Discourses, Vol. 6:350-362; Orson Pratt;
Tabernacle, Great Salt Lake City; July 24, 1859.

     Our traditions inform us that if a man has two wives, it is
a great sin and transgression against the laws of heaven and the
laws of man. * * * We were taught strictly, by our parents, by
works on theology, by our neighbors, by our ministers from the
pulpit, by the press, and by the laws of Christendom, that
plurality of wives is a great crime. * * * If asked why polygamy
is considered a crime, our only answer is, Because false
tradition says so--popular opinion says it is a crime. * * *
     Let us, therefore, carefully investigate the important
question--Is polygamy a crime?  * * * We may give a general
answer, without investigating this subject, and say to the world,
We have no information of that kind on record, except what we
find in the Book of Mormon.  There it was [p. 351] positively
forbidden to be practised by the ancient Nephites.
     The Book of Mormon, therefore, is the only record
(professing to be Divine) which condemns plurality of wives as
being a practice exceedingly abominable before God.  But even
that sacred book makes an exception in substance as follows--
"Except I the Lord command my people." * * * We can draw the
conclusion from this, that there are some things not right in the
sight of God, unless he should command them.  We can draw the
same conclusion from the Bible, that there were many things which
the Lord would not suffer his children to do, unless he
particularly commanded them to do them.  * * *
     The substance of the idea in that book [the Book of Mormon]
is that-When I the Lord shall command you to raise up seed unto
myself, then it shall be right; but otherwise thou shalt hearken
unto these things--namely, the law against polygamy.  But when we
go to the [p. 352] Jewish record, we find nothing that forbids
the children of Israel from taking as many wives as they thought
proper.  God gave laws regulating the descent of property in
polygamic families.  [Quotes Deuteronomy 21:15]
     In this law the Lord does not disapprobate the principle.
Here would have been a grand occasion for him to do it, if it had
been contrary to his will.  * * * Does not this clearly prove
that the Lord did not condemn polygamy, but that he considered it
legal?              * * *
     [p. 353] . . . Leah said--"God hath given me my hire,
because I have given my maiden to my husband." (See Genesis XXX.
18.)
     Who ever heard of the Lord's hearing one's prayer, because a
person was doing an evil?  If polygamy were a crime, God would
have condemned her, because she gave up her handmaiden to her
husband.  We cannot suppose that an woman not acquainted with the
law and commandment of the Most High, and believing it to be
sinful for her husband to have two wives, would express herself
in such a manner--The Lord heard my prayer and gave me the fifth
son, because I gave my handmaid to my husband to wife.  This
shows to us that Jacob's wife, Leah, [p. 354] did really consider
it something pleasing in the sight of God.  It was something that
God and all his angels that appeared to Jacob approbated, and,
instead of cursing him, blessed him more and more.  By these four
wives the whole twelve sons of Jacob were born, and they became
the heads of the twelve tribes of Israel.  * * * I suppose the
people of this day would call the most of these sons of Jacob
bastards; but they are to be honoured of God, not for a few
years, but an honour that is to exist for ever and ever. . . . *
* *
     . . .  Now, among the things written in that book of the
law, we find these words--"If brethren dwell together, and one of
them die, and have no child, the wife of the dead shall not marry
without unto a stranger; her husband's brother shall go in unto
her, and take her to him to wife, and perform the duty of a
husband's brother unto her.  And it shall be that the firstborn
which she beareth shall succeed in the name of his brother which
is dead, that his name be not put out of Israel." (See
Deuteronomy XXV. 5, 6.) Must his brother do this, if he has a
family of his own?  Yes.  It does not matter [p. 355] whether he
has a family or not, that command is given to him:  it is the law
of God, and the reason is given in order that the name of the
dead might not perish and be cut off from Israel. * * * Now,
suppose that there were seven brothers, as there often were
families of that size in Israel; suppose they married them wives,
and six of them should die without leaving male issue to bear up
their name, but the seventh brother was still living; do you not
see that this law and commandment would be binding on that
seventh, still living, to take the six widows?  This he would be
compelled to do; and yet this generation say polygamy is a crime,
while here is the sanction of Divine authority. ***
     [p. 357] . . . There is such a principle as marriage for
eternity, which may imply one wife or many.  The marriage
covenant is indissoluble; it is everlasting; it is not limited to
time; but it is a covenant to exist while eternity exists:  it
pertains to immortality as well as mortality.  I will prove this.
The first example we have on record of a marriage was that of our
first parents, Adam and Eve.  Were they married as people marry
now-a-days?  Were they married as the world of Christendom marry
at the present day?  No:  they married as immortal beings.  They
knew nothing about death; they never had seen any such thing as
death.  * * *
     [p. 358] These were the personages first married. Question -
- Were they married for a certain period of time, as persons are
married by the world of Christendom at this day?  * * *
     . . . When Eve was presented to Adam as an helpmeet to him
-- as a wife, it was not intended that that relation should cease
after a few score of years, or when death should come; but it was
as everlasting as Adam and Eve themselves.  When they went down
to their graves, they could go down with a sure and certain
knowledge that they still were husband and wife, and that this
sacred relationship would continue after the resurrection.  * * *
     . . . The same God that originated marriage for all
eternity, in relation to the first pair, has again spoken from
the heavens and told us something about this sacred ceremony.  He
has informed us that if we are married and expect to have claim
on our wives, and wives on their husbands, in the eternal worlds,
that this ordinance of marriage must be, not till death, but for
ever and ever, reaching forward through all our future state of
existence.
     Having established this principle of marriage for eternity,
let us examine the results flowing from it.  Let me suppose that
here is my neighbor; he has a wife, and she is married to him for
all eternity.  By-and-by, he dies and leaves his widow.  I am a
young unmarried man, and pay my attentions to her; and she, being
still young, accepts my attentions and wishes to be married to
me; yet she has been married to a man for all eternity.  Can she
be married to me for all eternity?  No.  I accept of her as a
wife for time only, yielding her up with all her posterity in the
morning of the first resurrection to her legal and lawful
husband.
     But now what shall become of me?  I have got to give up this
wife to her legal and lawful husband in the morning of the first
resurrection; and I must not, according to the laws of
Christendom, marry another so long as she lives; and she might
live as long as I.  Am I to be deprived of a wife for eternity,
because I married this widow for time? or would plurality come in
and supply me also with a wife?
     This is one of the results necessarily arising, when
marriage for eternity is admitted.  There is just as much reason
for it as for any other principle God has ever revealed to the
human family.
     Again, for instance, here . . . is a woman that [p. 359] has
not had a privilege of being married. . . . * * * I ask, Would it
be right, with a view that marriage is to exist, not only in
time, but in eternity, that this woman, who is a good, moral,
virtuous woman, should remain without a husband through all
eternity, because she did not have an opportunity of being
married?  If marriage be of any benefit in the eternal world,
would it not be far more consistent with the law of God that she
should have the privilege, by her own free, voluntary consent, to
marry a good man, though he might have a family, and claim him
for her husband, not only through time, but eternity?
     Jesus informs us that in the resurrection mankind are
neither married nor given in marriage:  all these things have to
be attended to here.  In the resurrection, a man is not to be
baptized.  Here is the place to attend to these things.  * * *
Just so, in the resurrection there will be no such thing as
attending to the ceremony of marriage, so far as we are informed.
But Jesus further says, concerning those persons who have not
attended to those matters here, that in the resurrection they are
as the angels of God:  and some of the angels are a little lower
than men.  In what respect?  They have not the power to increase
their kingdom by the multiplication of their species, and this
because they have not lawful and legal wives.  They are probably
among that class who have put off marriage for eternity, and die
without attending to it; and after the resurrection, they find
themselves wifeless, without any family or kingdoms of their own
offspring.  In this single and undesirable condition they are to
remain, because they cannot hunt up a wife after the
resurrection.  Such, instead of receiving crowns, will merely
become ministers or messengers for the crown, being sent forth by
those who have attained to a higher glory, who have the power of
receiving kingdoms, and increasing the same, through their own
offspring that are begotten after the resurrection by the wives
given to them while here in this world.  These angels have
forfeited this privilege; consequently, they are lower than the
man who keeps a celestial law; and if these angels lived on the
earth, they would be called old bachelors.  * * *
     [p.360] . . . they [holy men that understood the law of God,
and practised it] are crowned kings and princes over their own
descendants, which will become as numerous as the sands on the
sea shore, while the angels have neither wives, sons, nor
daughters to be crowned over?  Shall a young, moral, virtuous
woman, because she does not find a young man that is suitable to
her nature, or worthy of her,--shall she be deprived of this
exaltation in the eternal world, because of the Gentile laws of
modern Christendom?  No.  The Latter-day Saints believe
otherwise.  We believe that woman is just as good as man, if she
does as well.  If a good man is entitled to a kingdom of glory--
to a reward and crown, and has the privilege of swaying a sceptre
in the eternal world, a good woman is entitled to the same, and
should be placed by his side, and have the privilege of enjoying
all the glory, honour, and blessings that are bestowed upon her
lord and husband.  If she cannot get any lord or husband through
whom she can trust herself for exaltation to that glory, who can
blame her for going into a family where she thinks she will be
secure?
     These are some of the reasons in favour of polygamy.  * * *
[p. 362] Thirteen years after the publication of the Book of
Mormon, the same Prophet that translated the Book of Mormon
received a revelation upon marriage, which commanded certain
individuals in this Church to take unto themselves a plurality of
wives for time and all eternity, declaring that it is a righteous
principle, and was practised by inspired men in times
of old.
     In obedience to this commandment, many have gone forth and
taken upon themselves a plurality of wives; . . . and the
Constitution of America gives people a right to worship God
according to the dictates of their own consciences.  But our
opponents say no person has a right to commit crime under that
saying.  I admit it.  But prove that polygamy is a crime. * * *
If you search the great commentaries on law, they will inform you
that all criminal law is founded on Divine revelation.  When
Divine revelation points out a crime, they generally adopt it as
such, and attach penalties.  The Bible is the foundation of most
of the criminal laws of Christendom.  Point out in the Bible
where polygamy is a crime, and then you may say we have no right
to embrace it as a part of our religious creed, and pretend it as
a part of our constitutional rights. * * * Congress have no more
constitutional right to pass a law against polygamy than they
have to pass a law against monogamy, or against a man living in
celibacy.


133.  Millennial Star, Vol. 22:498-499; 1860.

     We do not find polygamy the peculiar feature of one age
only; it was practised for two thousand five hundred years before
the Law of Moses was given.  Abraham practised it by Divine
approval, under the Patriarchal, which was a Gospel dispensation,
four hundred years before the giving of the law.  The law of
Moses was given to the children of Israel because they rejected
the Gospel; but it did not do away with the practice of polygamy.
* * *
     Thus was polygamy practised both under the Gospel and under
the law.   * * *
     Polygamy was established in the earliest ages of the world's
history, running down through and embracing a period in which it
was practised for four thousand years, and throughout the whole
time, it was been sustained by the most unprecedented sanction of
the Almighty himself.  Who are the twelve tribes of Israel but
the offspring of a renowned and worthy polygamist and Prophet by
his four wives? * * * To this polygamic family pertain the law,
the adoption, and the giving of the covenants.  He has chosen
from them his Prophets, and to them has he committed his sacred
oracles.  Such is the distinguished remembrance with which their
names are held by the Almighty, that he has said, by the mouth of
his servant John, that they should be inscribed upon the twelve
gates of the heavenly Jerusalem, there to be perpetuated in
eternal remembrance by the sanctified hosts of that celestial
city.  * * *
     The polygamy of the "Mormons" is a renewal of the ancient
patriarchal order. . . .


134.  Journal of Discourses, Vol. 9:36-40; President Brigham
Young; Tabernacle, Great Salt Lake City; April 7, 1861.

     . . . I will say to the sisters that I have heard but very
few women, and not a great many men, ever talk sensibly upon the
plurality of wives.  When they begin to talk about it, they
exhibit, almost without an exception, passion instead of
principle. * * * It is for my sisters to be mothers of holy men
and holy women--to receive and conceive in the name and by the
power of the Holy Ghost--to bring forth their fruits to the
praise and honour of the God of heaven. * * *
     If the plurality of wives is to pander to the low passions
of men and women, the sooner it is abolished the better. * * *
The word and will of the Lord is what I want--the will and mind
of God.  He has revealed his mind and will.  The time is coming
when the Lord is going to raise up a holy nation.  He will bring
up a royal Priesthood upon the earth, and he has introduced a
plurality of wives for that express purpose, and not to gratify
lustful passion in the least.  1 would rather take my valise in
my hand to-day, and never see a wife or a child again, and preach
the Gospel until I go into the grave, than to live as I do,
unless God commands it.  I never entered into the order of
plurality of wives to gratify passion.  And were I now asked
whether I desired and wanted another wife, my reply would be, It
should be one by whom the Spirit will bring forth noble children.
I am almost sixty years old; and if I now live for passion, I
pray the Lord Almighty to take my life from the earth.
    * * *
     . . . It is for you to bear fruit and bring forth, to the
praise of God, the spirits that are born in yonder heavens and
are to take tabernacles on the earth.  You have the privilege of
forming tabernacles for those spirits, instead of their being
brought into this wicked world, that God may have a royal
Priesthood, a royal people, on the earth.  That is what plurality
of wives is for, and not to gratify lustful desires.  Sisters, do
you wish to make yourselves happy?  Then what is your duty?  It
is for you to bear children, in the name of the Lord, that are
full of faith and the power of God,--to receive, conceive, bear,
and bring forth in the name of Israel's God, that you may have
the honour of being the mothers of great and good men--of kings,
princes, and potentates that shall yet live on the earth and
govern and control the nations.  * * *
     The world cries out against this obnoxious doctrine, that I
should have more wives than one.  And what would they do?
Destroy the virtue of every woman in this community if they had
the power.  What do they care about virtue?  With comparatively
few exceptions, no more than do the devils in hell.  * * *
     Elders of Israel, have you entered into the doctrine that
has been revealed, through passion?  If you have, you will find
that that course will take that which you seem to have, and the
Lord will say--"Let this man, that man, or the other man go, for
he has acted on passion, and not on principle.  Take that which
he seems to have, and give it to him that has been faithful with
the five, the two, the three, or the one talent." That is the way
it will be, by-and-by.


135.  Journal of Discourses, Vol. 9:269; President Brigham Young;
Tabernacle, Great Salt Lake City; April 6, 1862.

     . . . Many would make of the greatest blessings a curse to
them, as they do now the plurality of wives--the abuse of that
principle will send thousands to hell.  There are many great and
glorious privileges for the people, which they are not prepared
to receive.


136.  Journal of Discourses, Vol. 9: President Brigham Young; the
Bowery, Salt Lake City; July 6, 1862.

     When Jesus came to preach the will of his Father, he came to
his own, but they would not receive him.  He said to them, "I
speak that which I have seen with my Father; and ye do that which
ye have seen with your Father.  They answered and said unto him,
Abraham is our father.  Jesus saith unto them, if ye were
Abraham's children, ye would do the works of Abraham.  But now ye
seek to kill me, a man that hath told you the truth, which I have
heard of God; this did not Abraham." The Jews wanted to make laws
to guide God and his children.  They believed many of the
doctrines that Abraham believed and taught.  They practised
polygamy, as did Abraham, the Patriarchs, Moses, David, ad the
Prophets down to the days of the Apostles.
     Monogamy, or restrictions by law to one wife, is no part of
the economy of Heaven among men.  Such a system was commenced by
the founders of the Roman empire.  That empire was founded on the
banks of the Tiber by wandering brigands.  When these robbers
founded the city of Rome, it was evident to them that their
success in attaining a balance of power with their neighbors,
depended upon introducing females into their body politic, so
they stole them from the Sabines, who were near neighbors.  The
scarcity of women gave existence to laws restricting one wife to
one man.  Rome became the mistress of the world, and introduced
this order of monogamy wherever her sway was acknowledged.  Thus
this monogamic order of marriage, so esteemed by modern
Christians as a holy sacrament and divine institution, is nothing
but a system established by a set of robbers.
     The Congress of the United States have lately passed a law
to punish polygamy in the Territories of the United States and in
other places over which they have exclusive jurisdiction.  In
doing this, they have undertaken to dictate the Almighty in his
revelations to his people, and those who handle edged tools,
unless they are skillful, are apt to cut their fingers; and those
who hand out insult to the Great I Am, in the end, are apt to get
more than they have spoken for.
     Why do we believe in and practise polygamy?  Because the
Lord introduced it to his servants in a revelation given to
Joseph Smith, and the Lord's servants have always practiced it.
"And is that religion popular in heaven?" It is the only popular
religion there, for this is the religion of Abraham, and, unless
we do the works of Abraham, we are not Abraham's seed and heirs
according to promise.


137.  Journal of Discourses, Vol. 11:54; John Taylor; Tabernacle,
Great Salt Lake City; January 18, 1865.

     . . . Our marriage system is different from that of others--
of that which is called the religious world at the present time--
the Christian world, if you please; and this marriage system of
ours, at the first sight appears to them as it did to us at first
sight, the most revolting, perhaps, of anything that could be
conceived of.  Whatever others may have thought about it, I know
what was thought about it by those who first embarked in it.  If
they could have plowed around the log, according to a facetious
remark of President Lincoln, or burned it, or done anything else,
they would have done it, rather than have entered into it; but
they could not, and they had to take it up as the word of the
Lord.  It was not a matter of their own choice; it was the will
and the commandment of the Almighty, for the guidance of his
people.


138.  Journal of Discourses, Vol. 11:111; President Brigham
Young; on his visit to Utah, Juab, and Sanpete Counties; June and
July 1865.

     We are now located in the midst of these mountains, and are
here because we were obliged to go somewhere.  We were under the
necessity of leaving our homes, and had to go somewhere.  Before
we left Nauvoo, three Members of Congress told us that if we
would leave the United States, we should never be troubled by
them again.  We did leave the United States, and now Congressmen
say, if you will renounce polygamy you shall be admitted unto the
Union as an independent State and live with us.  We shall live
any way, and increase, and spread, and prosper, and we shall know
the most and be the best-looking people there is on the earth.
As for polygamy, or any other doctrine the Lord has revealed, it
is not for me to change, alter, or renounce it; my business is to
obey when the Lord commands, and this is the duty of all mankind.


139.  Journal of Discourses, Vol. 11:210-213; President Heber C.
Kimball; Tabernacle, Great Salt Lake City; April 4, 1866.

     . . . The Lord designs that we shall be separate and
distinct from every other people, and wishes to

 make us His
peculiar people, and to raise up for himself a pure seed who will
keep His law and walk in His statutes.  For this purpose did He
give the revelation on plurality of wives, as sacred a revelation
as was ever given to any people, and fraught with greater
blessings to us than we can possibly conceive of, if we do not
abuse our privileges and commit sin.  This doctrine is a holy and
pure principle, in which the power of God for the regeneration of
mankind is made manifest; but while it offers immense blessings,
and is a source of immense power to God's people, it will bring
sure and certain damnation to those who seek through its means to
defile themselves with the daughters of Eve.  All those who take
wives from any other motive than to subserve the great purpose
which God had in view in commanding his servants to take unto
themselves many wives, will not be able to retain them.  Wives
are sealed to men by an everlasting covenant that cannot be
broken, if the parties live faithfully before God, and perform
with a single eye to his glory the duties of that sacred
contract.                        * * *
     I speak of plurality of wives as one of the most holy
principles that God ever revealed to man, and all those who
exercise an influence against it, unto whom it is taught, man or
woman, will be damned, and they, and all who will be influenced
by them, will suffer the buffetings of Satan in the flesh; for
the curse of God will be upon them, and poverty, and distress,
and vexation of spirit will be their portion; while those who
honor this and every sacred institution of heaven will shine
forth as the stars in the firmament of heaven, and of the
increase of their kingdom and glory there shall be no end.


140.  Journal of Discourses, Vol. 11:200-208; Amasa M. Lyman; the
Tabernacle, Great Salt Lake City; April 5, 1866.

     (p. 200). . . It is simply plural marriage that they
complain of.  They corrupt themselves elsewhere all over the
world; but out in Utah men actually presume to marry women
honestly;. . . .
     How shall we determine anything about the value of plural
marriage, so that we may know whether it is worth anything or
not?  I do not know any way better than by determining first
whether single marriage is of value or not--whether it extends
any advantages or not to those who are parties to this
relationship.       * * *
     (p. 202) Does marriage possess any value, then?  Would it
not be a very good thing if the blessings arising from it, which
you enjoy, could be extended to all?  Why is it not so?  Because
monogamic Christianity says it shall not be extended to all.  * *
* If all men and all women in a community were honorably married,
you can readily understand one (p. 203) thing, that there would
be no prostitution of women in that community, there would be an
end of the corruption of man in that community, there would be no
illegitimacy there.  You can see, then, that it is only a
question of advantages resulting from a pure marriage to all the
inhabitants of any community, who can be blessed by such an
institution of marriage; only introduce this, and the cause of
all this sin and moral and physical degeneracy would have an end.
         * * *
     (P. 204) . . . hence I say that plural marriage is the great
necessity of the age, because it is a means that God has
introduced to check the physical corruption and decline of our
race; to stop further contributions to the already fearful
aggregate of corruption that has been developed as the result of
sin in man and woman.  * * * (p. 205) That is what polygamy is
worth.  It is simply an extension of pure marriage to all the
social elements in the community, man and woman, that is all.***
     Are you going to say something in support of plural
marriage?  No.  I do not wish anybody to tell that I have said a
word by way of supporting and sustaining plural marriage.  Are
you ashamed of it?  No.  Do you love it?  Yes, I love it because
it is true, and stands alone, without my aid.  "What are you
talking about it for, then?" That you may understand the truth
and know its value, and secure to yourselves the blessings that
only can accrue from the knowledge of the truth.  That doctrine
is safe and can take care of itself; and if you make an
application of the truth to yourselves, it will take care of you;
it will secure you from corruption, wretchedness, and death, and
give you life and immortality; while others will still sink under
the accumulating weight of corruption, until they go down to
hell.  * * *
     (P. 206) The great Buchanan war brought the flower of the
army of the United States out here; the bran and shorts were left
behind.  They came to correct the poor misguided Mormons.  For
making prostitutes of the women?  No.  There are plenty of them
at home; but the Mormons make wives of them, and this awakened
all their sense of horror.  It is this that excites our friends
in the east--because we think more and better of women than they
do. * * *
     Our business here in the mountains is to develop a community
in which man and woman shall find, through the extension of
honorable, pure, just, and virtuous marriage, the legitimate
position that Heaven ordained them to occupy as wives and
mothers, husbands and fathers, and a response to every
requirement or nature, without stepping aside from the path of
virtue and honor.      * * *
     (p. 207) . . . when he [the Lord] talked to the people of
Nephi:  He told them they should have but one wife, and
concubines they should have none.  Why would He not allow them to
have concubines?  I suppose it was because He delighted in the
chastity of women.  This was simply avowing His feeling with
regard to that matter.  Concubinage was displeasing in His sight.
He left them at liberty to have a wife, but concubines they
should have none; informing them that when He wanted His people
to raise up seed unto Him, and if it was necessary they should
have many wives He would command them.  That is simply what He
has done.  He has commanded us.  * * *  The Saints are gathered
together from all the world, that the provisions of a virtuous
marriage may be extended to all the social element in the commun-

ity, and that by this there should cease to be developed in that
community the curse of woman's prostitution or man's corruption,
and where mothers in Zion can make it their business to teach
their children the way in which they should go; to implant in
early childhood principles of truth; to lead them to God;     * *
*
     (p. 208) . . . Our business here is to save men and women by
teaching them to live lives of purity.  Theses are self-evident
truths.  When we count up the men and women that are in the
world, we shall find a broad margin more of women than men; and
there is a numerical difference in the sexes, as they are
developed in our community and every other community.  Women must
be saved, if the task should devolve on a man to marry two or
three of them, and treat them as honorable wives, bless them, and
bless their children, provide for them, and teach them principles
of purity.


141.  Journal of Discourses, Vol. 11:221-224; John Taylor; the
Tabernacle, Great Salt Lake City; April 7, 1866.

     (p. 221) Where did this commandment come from in relation to
polygamy?  It also came from God.  It was a revelation given unto
Joseph Smith from God, and was made binding upon His servants.
When this system was first introduced among this people, it was
one of the greatest crosses that ever was taken up by any set of
men since the world stood.  Joseph Smith told others; he told me,
and I can bear witness of it, "that if this principle was not
introduced, this Church and kingdom could not proceed." When this
commandment was given, it was so far religious, and so far
binding upon the Elders of this Church, that it was told them if
they were not prepared to enter into it, and to stem the torrent
of opposition that would come in consequence of it, the keys of
the kingdom would be taken from them.  When I see any of our
people, men or women, opposing a principle of this kind, I have
years ago set them down as on the high road to apostacy, and I do
today; I consider them apostates, and not interested in this
Church and kingdom. ***       Where is there in the world a
people that make any pretensions to have any claim upon their
wives in eternity? *** Marriage is solemnized until death do them
part, and when death comes to either party, then there is an end
to the whole matter, and what comes after death is in the dark to
them.  It was so with us up to the time of the giving of that
revelation; we had no claim upon one wife in eternity.  * * * It
was necessary that one grand truth should be unlocked, which is,
that man and woman are destined to live together and have a claim
upon each other in eternity.  * * *
     (p. 222) Then, what did this principle open up to our view?
That our wives, who have been associated with us in time--who had
borne with us the heat and burden of the day, who had shared in
our afflictions, trials, troubles, and difficulties, that they
could reign with us in the eternal kingdoms of God, and that they
should be sealed to us not only for time, but for all eternity.
* * *  Hence it is emphatically a religious subject so deep,
sacred, and profound, so extensive and far-reaching, that it is
one of the greatest principles that was ever revealed to man.  *
* *  The Lord says that his servants may take to themselves more
wives than one.  Who gives to them one wife?  The Lord.  And has
he not a right to give to them another, and another, and another?
I think he has that right.  Who has a right to dispute it, and
prohibit a union of that kind, if God shall ordain it?  Has not
God as much right to-day to give to me, or you, or any other
person two, three, four, five, ten, or twenty wives, as he had
anciently to give them to Abraham, Isaac, David, Solomon, etc?  *
* *
     (p. 223) After having, with uplifted hands to heaven, sworn
that they [the Congress] will "make no law respecting the
establishment of religion, or prohibiting the free exercise
thereof," to thus sacrilegiously stand between a whole community
and their God, and deliberately debar them, so far as they have
the power, from observing his law, do they realize what they are
doing?  * * *  We do not expect that Congress is acquainted with
our religious faith; but, as members of the body politic, we do
claim the guarantees of the Constitution and immunity from
persecution on merely religious grounds.
     What are we to think of a United States judge who would
marry a man to another man's wife.  He certainly ought to know
better.  We are told that she was a second wife, and, therefore,
not acknowledged.  Indeed, this is singular logic.  If she was
not a wife, then polygamy is no crime in the eyes of the law; for
Congress have passed no law against whoredom.  A man may have as
many mistresses as he please, without transgressing any law of
Congress.  The act in relation to polygamy contemplates punishing
a man for having more wives, not mistresses.  If she was simply
his mistress, then the law is of no effect; and the very fact of
Congress passing such a law is the strongest possible proof, in
law, of the existence of a marriage covenant, (P. 224) which,
until that law was passed, was by them considered valid.  If,
then, she was not his wife, no person could be punished under
that law for polygamy.  If she was his wife, then the judge
transgressed the law which he professionally came to maintain.


142.  Journal of Discourses, Vol. 11:261-262; President Brigham
Young; the Bowery, Great Salt Lake City; August 12, 1866.

     Now, they suppose that they have got us safely on polygamy.
What about that?  I would say to Congress that if they will pass
a law, making it death for any man to hold illicit intercourse
with any woman but his lawful wife, we would meet them half way
on that ground.  It is not uncommon for men who have not been
lawfully married to any woman, but who pass as old bachelors, to
have children by several women.  * * * Men may do as they please
with women, have numerous children by them, and take as many
liberties with them as if they were their wives, and yet not call
them wives, and modern society smiles upon them.  But whenever a
man applies the sacred name of wife to the mother of his
children, if he happen to have more than one, then the world
professes to be wonderfully shocked at the idea.  What
inconsistency!
     Such men will go to hell for ruining innocent women and
increasing illegitimate children in the land.  The community or
nation that indulge in such practices will be damned. * * *
     The doctrine of plurality of wives was revealed to this
people from heaven, and if heaven had revealed that we should
have no wife at all, it would have been as faithfully observed
(p. 262) as the present law, even if it should result in the
depopulation of the world, . . . But the Lord did not get his
kingdom in that way.  The kingdoms he possesses and rules over
are his own progeny.  Every man who is faithful and gets a
salvation and glory, and becomes a king of kings and Lord of
Lords, or a father of fathers, it will be by the increase of his
own progeny.  Our Father and God rules over his own children.
Wherever there is a God in all the eternities possessing a
kingdom and glory and power it is by means of his own progeny.


143.  Journal of Discourses, Vol. 11:268-271; President Brigham
Young; the Bowery, Great Salt Lake City; August 19, 1866.

     Every virtuous woman desires a husband to whom she can look
for guidance and protection through this world.  God has placed
this desire in woman's nature.  It should be respected by the
stronger sex.  Any man who takes advantage of this, and humbles a
daughter of Eve to rob her of her virtue, and cast her off
dishonored and defiled, is her destroyer, and is responsible to
God for the deed.  If the refined Christian society of the
nineteenth century will tolerate such a crime, God will not; * *
* It is this very class of men, though not all of them, who have
set up such a howl against the doctrine of polygamy, which is so
much despised and which was believed in and practiced by the
ancients. . . .
     This matter was a little changed in the case of the Savior
of the world, the Son of the living God.  The man Joseph, the
husband of Mary, did not, that we know of, have more than one
wife, but Mary the wife of Joseph had another husband.  * * *
That very babe that was cradled in the manger, was begotten, not
by Joseph, the husband of Mary, but by another Being.  Do you
inquire by whom?  He was begotten by God our heavenly Father.
     * * * If it is wrong for a man to have more than one wife at
a time, the Lord will reveal it by and by, and he will put it
away that it will not be known in the Church.  I did not ask Him
for the revelation upon this subject.  When that revelation was
first read to me by Joseph Smith, I plainly saw the great trials
and the abuse of it that would be made by many of the Elders, and
the trouble and the persecution that it would bring upon this
whole people.  But the Lord revealed it, and it was my business
to accept it.
     * * * It is the word of the Lord, and I wish to say to you,
and all the world, that if you desire with all your hearts to
obtain the (p. 269) blessings which Abraham obtained, you will be
polygamists at least in your faith, or you will come short of
enjoying the salvation and the glory which Abraham has obtained.
This is as true as that God lives.  * * * The only men who become
Gods, even the Sons of God, are those who enter into polygamy.
Others attain unto a glory and may even be permitted to come into
the presence of the Father and the Son; but they cannot reign as
kings in glory, because they had blessings offered unto them, and
they refused to accept them.  * * *
     I heard the revelation on polygamy, and I believed it with
all my heart, and I know it is from God--l know that he revealed
it from heaven; I know that it is true, and understand the
bearings of it and why it is.
     (p. 270) * * * You might as well make a law to say how many
children a man shall have, as to make a law to say how many wives
he shall have.  * * * If a woman wants to live with me as a wife,
all right; but the law says you must not marry her, and own her
as your wife openly.  As the law stands, she can come home to me,
not as my wife, you know; she can sweep my house, make my bed,
help me to make the butter and cheese, and share in all my
pleasure and wealth, but the ceremony of marriage must not be
performed.  This is what is practiced in the outside world from
the President in his chair to the lowest dog-whipper on the
street that has means to obtain.  They have their mistresses, and
thereby violate every principle of virtue, chastity and
righteousness.     * * *
     (p. 271) * * * I would not go across this bowery for
polygamy, if it only pertained to this world.  It is for the
resurrection; . . . . The female sex have been deceived so long,
and been trodden under foot of man so long, that a spirit has
come upon them, and they want a place, and a name, and a head;
for the man is the head of the woman, to lead her into the
celestial kingdom of our Father and God.


144.  Journal of Discourses, Vol. 11:301; Brigham Young; the
Tabernacle, Great Salt Lake City; February 3, 1867.

     I do not wonder at this people having trouble; I do not
wonder at some of our sisters having sorrow in what is termed
plural marriage; for they do not live so as to have the Spirit
and power of God upon them; if they did, they would see its
beauty and excellence, and not a word would be said against it
from this time henceforth and for ever.  But they see this with a
selfish eye, and say, "I want my glory and my comfort here;"
their eye is not on the resurrection and on the kingdom we are
looking for when Jesus will come and reign King of nations as he
does King of Saints.
145.  Deseret News; President Brigham Young; February 10, 1867.

     Polygamy was .one of the relics of Adam, of Enoch, of Noah,
of Abraham, of Isaac, of Jacob, of Moses, David, Solomon, the
Prophets, and Jesus and his apostles.'


146.  "Minutes of Meetings Held in Provo City"; BYU Microfilm
Room, Harold B. Lee Library, Film/977.2/Z99/V. 2; 17 November
1867 (Sunday).

Evening meeting
     . . . Elder John Taylor continued his remarks mentioned the
circumstance of Joseph Smith telling himself, Pres. Young and one
or two others about the revelation concerning Plurality of wives.
What a Bitter pill it was to them.  Spoke at length upon the
subject. . .


147.  Journal of Discourses, Vol. 12:261-263; President Brigham
Young; delivered in the New Tabernacle, Salt Lake City; August 9,
1868.

     There is a little matter I want to speak upon to you, my
sisters.  It is a subject that is very obnoxious to outsiders.
They have given us the credit for industry and prudence; but we
have one doctrine in our faith that to their view is erroneous,
and very bad; it is painful to think of.  Shall I tell you what
it is sisters?  "Oh," says one, "I know what you mean, my husband
has two, four, or half a dozen wives." Well, I want to tell the
sisters how to free themselves from this odium as many of them
consider it.  This doctrine so hateful and annoying to the
feelings of many, was revealed from heaven to Joseph Smith, and
obedience is required to it by the Latter-day Saints,--this very
principle will work out the moral salvation of the world.  Do you
believe it?  It makes no difference whether you do or not, it is
true.  * * * Yes, this odious doctrine will work out the moral
reformation and salvation of this generation.  People generally
do not see it; my sisters do not see it; and I do not know that
all the elders of Israel see it.  But if this course be pursued,
and we make this the (p. 262) rule of practice, it will force all
men to take a wife.  Then we will be satisfied with one wife.  I
should have been in the beginning; the one wife system would not
have disagreed with me at all.  If the prophet had said to me,
"Brother Brigham, you can never have but one wife at a time." I
should have said, "glory, hallelujah, that is just what I like."
But he said, "you will have to take more than one wife, and this
order has to spread and increase until the inhabitants of the
earth repent of their evils and men will do what is right towards
the females.  In this also I say glory, hallelujah.  Do men do
that which is right now?  No.  You see travelers--young, middle--

aged, or old--roaming over the world, and ask them where their
families are, and the answer will generally be, "I have none." *
* *
     Do not be startled, my sisters; do not be at all afraid;
just get influence enough among the daughters of Eve in the midst
of this generation until you have power enough over the males to
bring them to their senses so that they will act according to the
rule of right, and you will see that we will be free at once, and
the elders of Israel will not be under the necessity of taking so
many women.  But we shall continue to do it until God tells us to
stop, or until we pass into sin and iniquity, which will never
be.
     Do you see anything very bad in this?  Just ask yourselves,
historians, when was monogamy introduced on to the face of the
earth?  When those buccaneers, who settled on the peninsula where
Rome now stands, could not steal women enough to have two or
three apiece, they passed a law that a man should have but one
woman.  And thus started monogamy and the downfall of the
plurality system.  In the days of Jesus, Rome, having dominion
over Jerusalem, they carried out the doctrine more or less.  This
was the rise, start and foundation of the doctrine of monogamy;
and never till then was there a law passed, that we have any
knowledge of, that a man should have but one wife.
     * * * A good many young men go into the army, or go here or
there.  What is done with the daughters of Eve?  In many
countries they stick them in the factories, into the fields, the
coal mines, and into the streets-* * * But the young men are sent
to the wars.  When England and the rest of the nations learn war
no more, instead of passing a law in this or any other nation
against a man having more than one wife, they will pass a law to
make men do as they should in honoring the daughters of Eve and
making wives of and providing for them.  Will not this be a happy
time?  Yes, very fine.  If you will produce this to-day, I'll
tell you what I would be willing to do, I would be willing to
give up half or two-thirds of my wives, or to let the whole of
them go, if it was necessary, if those who should take them would
lead them to eternal salvation.  And then you may have my
daughters, if you will only lead them in the way they should go
that they may obtain eternal life; if you will teach them the
gospel, how to live, how to honor their being, honor their God
and live their religion.  Do this and you are welcome to them.


148.  Journal of Wilford Woodruff; Remarks made at the funeral of
Vilate Kimball by her husband, Heber C. Kimball; October 26,
1868.

     I have taken 40 wives and many without her knowledge but she
afterwards gave them to me in the Temple.


149.  Journal of Discourses, Vol. 12:312; President Brigham
Young; delivered in the Old Tabernacle, Salt Lake City; November
29, 1868.

     Our sisters need not be worried about any doctrine.  Brother
Penrose said it would be better for them if they believed in the
doctrine of polygamy.  But they do believe it; they know it is
true, and that is their torment.  It perplexes and annoys many of
them, because they are not sanctified by the spirit of it; if
they were there would be no trouble.  I want to say this much--
the sisters do believe it.  Where is the proof?  You take a woman
in this Church who does not believe in the doctrine of celestial
marriage or plurality of wives, and she does not believe anything
at all about the Gospel, and she will soon manifest this by her
unwise course, and by and by she drops off and away she goes.
But our sisters believe and know that this doctrine is true, and
consequently they feel bound to abide it.


150.  Journal of Wilford Woodruff; Church Archives; 22 January
1869.

     In conversation at the feast at Sister Blackhurst Brother
Joseph B.  Nobles said that he performed the first Marriage
Ceremony according to the Patriarchal order of Marriage ever
performed in this dispensation By sealing Eliza Beman to Joseph
Smith on the 6 day of May 1841.


151.  Journal of Discourses, Vol. 14:57-58; Elder George Q.
Cannon; Tabernacle, Salt Lake City; August 15, 1869.

     I am satisfied that there is an immense amount of
misunderstanding among the people of the world with respect to
the Latter-day Saints and their belief in this peculiar doctrine.
It is generally believed that we have embraced it for sensual
purposes, and that we are a sensual people.  * * * How much
easier it would be, if we were licentious, to practice
licentiousness according to the popular method!  Why go to the
trouble and expense and incur the odium of sustaining wives and
children merely to gratify licentiousness, when we could do it to
the fullest extent, on the popular plan, without incurring odium
or assuming responsibility and care?  Read the records. . . and
you may find that men can gratify their lustful desire without
incurring odium.  They can even destroy females by the thousands
in the gratification of their sensual appetites, but because the
Latter-day Saints choose to marry them, to make women and their
children respected and honorable, all hell is moved against them.
The devil does not like it.  I will tell you a rule, brethren,
sisters and friends, that I have observed through my intercourse
with men, in my travels, and that is, that they who have opposed
this principle most bitterly when they understood it, have been
the most corrupt men, the very men who have practiced adultery
and whoredom in secret; while openly, to hear them speak of our
system of patriarchal marriage, one might think them immaculate;
but I never found pure-minded men or women, honest and true to
their God, and to their partners if they had them, but what, when
they heard it explained as the Saints in this Territory
understand, preach and practice it, let them believe what they
might on other points, they would acknowledge that there was
something god-like in that doctrine, if we carried it out as we
believed it.  That has been my experience.


152.  Journal of Discourses, Vol. 13:188-196; Orson Pratt;
delivered in the New Tabernacle, Salt Lake City; October 7, 1869.

     * * * Let me say, then, that God's people, under every
dispensation since the creation of the world, have, generally,
been polygamists.  . . . When God saw proper to call out Abraham
from all the heathen nations, and made him a great man in the
world, He saw proper, also, to make him a polygamist, and
approbated him in taking unto himself more wives than one.  Was
it wrong in Abraham to do this thing?  If it were, when did God
reprove him for so doing?      * * *
     When we come down to Jacob, the Lord permitted him to take
four wives.  They are so called in Holy Writ.  They are not
denominated prostitutes, neither are they called concubines, but
they are called wives, legal wives; and to show that God approved
of the course of Jacob in taking these wives, He blessed them
abundantly, and hearkened to the prayer of the second wife just
the same as the first.   * * *
     (p. 189) . . . We have seen that in the days of Abraham,
Isaac and Jacob, He approved of polygamy and blessed His servants
who practised it, and also their wives and children.***
     (p. 190) . . . There can be no doubt that many men in those
days were compelled to be polygamists in the fulfilment of this
law, for any man who would not take the childless wife of a
deceased brother and marry her, would come under the tremendous
curse recorded in the book of Deuteronomy, and all the people
would be obliged to sanction the curse, because he would not obey
the law of God and become a polygamist.  . . . They were the
people of God, governed by divine law, and were commanded to be
polygamists; not merely suffered to be so, but actually commanded
to be.    * * *
     (p. 191) Coming down to the days of the prophets we find
that they were polygamists; * * * He [the Lord] was with His
servant, David the King, and blessed him.  By and by, when David
transgressed, not in taking other wives, but in taking the wife
of another man, the anger of the Lord was kindled against him and
He chastened him and took away all the blessings He had given
him.  All the wives David had received from the hand of God were
taken from him.  Why?  Because he had committed adultery.  Here
then is a great distinction between adultery and plurality of
wives.  One brings honor and blessing to those who engage in it,
the other degradation and death.  * * *
     (p. 192) Let us now come to the record in the Book of
Mormon. . . . The same God that commanded one branch of the house
of Israel in America, to take but one wife when the numbers of
the two sexes were about equal, gave a different command to the
hosts of Israel in Palestine.  But let us see the qualifying
clause given in the Book of Mormon on this subject.  After having
reminded the people of the commandment delivered by Lehi in
regard to monogamy, the Lord says, "for if I will raise up seed
unto me I will command my people, otherwise they shall hearken
unto these things;" that is, if I will raise up seed among my
people of the House of Israel, according to the law that exists
among the tribes of Israel I will give them a commandment on the
subject, but if I do not give this commandment they shall hearken
to the law which I give unto their father Lehi.  That is the
meaning of the passage, and this very passage goes to prove that
plurality was a principle God did approve under circumstances
when it was authorized by Him.     * * *  (P. 193) . . . In the
fore part of the year 1832, Joseph told individuals, then in the
Church, that he had inquired of the Lord concerning the principle
of plurality of wives, and he received for answer that the prin-

ciple of taking more wives than one is a true principle, but the
time had not yet come for it to be practised.     * * *
     . . . Suffice it to say that God revealed the principle
through His servant Joseph in 1843.  It was known by many
individuals while the Church was yet in Illinois; and though it
was not then printed, it was a familiar thing through all the
streets of Nauvoo, and indeed throughout all Hancock county.  Did
I hear about it?  I verily did.  Did my brethren of the Twelve
know about it?  They certainly did.  Were there any females who
knew about it?  There certainly were, for some received the
revelation and entered into the practice of the principle.
           * * *
     (p. 194) . . . So in regard to the revelation on plurality;
it was only a short time after Joseph's death that we published
it, having a copy thereof.  But what became of the original?  An
apostate destroyed it; you have heard her name.  That same woman,
in destroying the original, thought she had destroyed the
revelation from the face of the earth.  She was embittered
against Joseph, her husband, and at times fought against him with
all her heart; and then again she would break down in her
feelings, and humble herself before God and call upon His holy
name, and would then lead forth ladies and place their hands in
the hands of Joseph, and they were married to him according to
the law of God.  That same woman has brought up her children to
believe that no such thing as plurality of wives existed in the
days of Joseph, and has instilled the bitterest principles of
apostacy into their minds, to fight against the Church that has
come to these mountains according to the predictions of Joseph.
     * * *  Let us speak for a few moments upon another point
connected with this subject--that is, the reason why God has
established polygamy under the present circumstances among this
people.  If all the inhabitants of the earth, at the present
time, were righteous before God, and both males and females were
faithful in keeping His commandments, and the numbers of the
sexes of a marriageable age were exactly equal, there would be no
necessity for any such institution.  Every righteous man could
have his wife and there would be no overplus of females.  But
what are the facts in relation to this matter?  Since old Pagan
Rome and Greece--worshippers of idols--passed a law confining man
to one wife, there has been a great surplus of females who have
had no possible chance of getting married.  You may think this is
a strange statement, but it is a fact that those nations were the
founders of what is termed monogamy.  All other nations, with few
exceptions, had followed the Scriptural plan of having more wives
than one.  These nations, however, were very powerful (p. 195)
and when Christianity came to them, especially the Roman nation,
it had to bow to their mandates and customs, hence the Christians
gradually adopted the monogamic system.  The consequence was that
a great many marriageable ladies of those days, and of all
generations from that time to the present, have not had the
privilege of husbands, as the one-wife system has been
established by law among the nations descended from the great
Roman empire--namely, the nations of modern Europe and the
American States.  This law of monogamy, or the monogamic system,
laid the foundation for prostitution and the evils and diseases
of the most revolting nature and character under which modern
Christendom groans, for as God has implanted, for a wise purpose,
certain feelings in the breasts of females as well as males, the
gratification of which is necessary to health and happiness, and
which can only be accomplished legitimately in the married state,
myriads of those who have been deprived of the privilege of
entering that state, rather than be deprived of the gratification
of those feelings altogether, have, in despair, given way to
wickedness and licentiousness; hence the whoredoms and
prostitution among the nations of the earth, where the "Mother of
Harlots" has her seat.  * * *
     (p. 196) . . . We might go on from State to State and then
to the census taken by the United States, and a vast surplus
would be shown of females over males of a marriageable age.  What
is to be done with them?  * * * "We are going to make them either
old maids or prostitutes, and we would a little rather have them
prostitutes, then we men would have no need to marry." That is
the conclusion many of these marriageable males, between twenty
and thirty years of age, have come to.  They will not marry
because the laws of the land have a tendency to make prostitutes,
and they can purchase all the animal gratification they desire
without being bound to any woman; hence many of them have
mistresses, by whom they raise children, and, when they get tired
of them, turn both mother and children into the street, with
nothing to support them, the law allowing them to do so, because
the women are not wives.  Thus the poor creatures are plunged
into the depths of misery, wretchedness and degradation, because
at all risks they have followed the instincts implanted within
them by their Creator, and not having the opportunity to do so
legally have done so unlawfully.  There are hundreds and
thousands of (unmarried) females in this boasted land of liberty,
through the narrow, contracted, bigoted State laws, preventing
them from ever getting husbands.  That is what the Lord is
fighting against; we, also, are fighting against it, and for the
re-establishment of the Bible religion and the celestial or
patriarchal order of marriage.


153.  Journal of Discourses, Vol. 13:38-42; George A. Smith; the
New Tabernacle, Salt Lake City; October 8, 1869.

     And I know, furthermore, that he [Joseph Smith] rejoiced in
the fact that the law of redemption and Celestial Marriage was
revealed unto the Church in such a manner that it would be out of
the power of earth and hell to destroy it;   * * *
     The Latter-day Saints believe the Bible.  An agent of the
American Bible Society called on me the other day and wanted to
know if we would aid the Society in circulating the Bible in our
Territory?  I replied yes, by all means, for it was the book from
which we were enabled to set forth our doctrines, and especially
the doctrine of plural marriage.
     There is an opinion in the breasts of many persons, who
suppose that they believe the Bible, that Christ, when he came,
did away with plural marriage, and that he inaugurated what is
termed monogamy; * * *
     (p. 39) While we are considering this subject, we will
inquire, did the Saviour in any place that we can read of, in the
course of his mission on the earth, denounce a plurality of
wives?  He lived in a nation of Jews; the law of Moses was in
force, plurality of wives was the custom, and thousands upon
thousands of people, from the highest to the lowest in the land,
were polygamists.  The Saviour denounced adultery; he denounced
fornication; he denounced lust; also divorce, but is there a
single sentence asserting that plurality of wives is wrong?  If
so, where is it?  * * *
     (p. 40) . . . Hundreds of Saints had more wives than one;
and if it had been wrong, what would have been the result?  Why,
John would have denounced the practice, the same as the children
of Israel were denounced for marrying heathen wives, had it not
been that the law of plurality was the commandment of God. * * *
     If plurality of wives had been a violation of the seventh
commandment those prophets would have denounced it, otherwise
their silence on the matter would have been dangerous to
themselves, inasmuch as the blood of the people would have been
required at their hands.  The opposers of Celestial Marriage
sometimes quote (p. 41) a passage in the seventh chapter of
Romans, second and third verses, to show that a plurality of
wives is wrong; but when we come to read the passage it shows
that a plurality of husbands is wrong.  You can read that passage
for yourselves.  * * *
     A reference to the Scriptures shows that the reproach of
women was to be barren, . . .
     The law regulating marriage previous to Moses, recognized a
plurality of wives.  Abraham and Jacob and others had a
plurality.  These are the men who are referred to in Scriptures
as patterns of piety and purity.  David had many wives.  The
Scripture says that David did that which was right in the eyes of
the Lord and turned not aside from anything that he commanded him
all the days of his life, save in the matter of Uriah the
Hittite, ...
     (p. 42) We will now inquire in relation to the Saviour
himself.  From whom did he descend?  From the house of David a
polygamist; . . . Then if plural marriage be adultery and the
offspring spurious, Christ Jesus is not the Christ; and we must
look for another.              * * *
     Those who denounce Patriarchal Marriage will have to stay
without and never walk the golden streets.  And any man or woman
that lifts his or her voice to proclaim against a plurality of
wives, under the Government of God, will have to seek an
inheritance outside of that city.  * * * Is not the man that
denounces Celestial Marriage a liar?  Does he not work
abomination?


154.  Journal of Discourses, Vol. 13:197-208; George Q. Cannon;
the New Tabernacle, Salt Lake City; October 9, 1869.

     We have heard, during Conference, a great many precious
instructions, and in none have I been more interested than in
those which have been given to the Saints concerning that much
mooted doctrine called Patriarchal or Celestial Marriage.  I am
interested in this doctrine, because I see salvation, temporal
and spiritual, embodied therein.  * * * I wish, here, to make one
remark in connection with this subject--that while there is
abundant proof to be found in the Scriptures and elsewhere in
support of this doctrine, still it is not because it was
practiced four thousand years ago by the servants and people of
God, or because it has been practiced by any people or nation in
any period of the world's history, that the Latter-day Saints
have adopted it and made it part of their practice, but it is
because God, our heavenly Father, has revealed it unto us.  If
there were no record of its practice to be found, and if the
Bible, Book of Mormon and Book of Doctrine and Covenants were
totally silent in respect to this doctrine, it would nevertheless
be binding upon us as a people, God Himself having given a
revelation for us to practice it at the present time.***
     (p.200) In the monogamic system, under which the possession
of more than one living wife is regarded as such a crime, and as
being so fearfully immoral, how could the promise of the Savior
to his faithful followers, that they should have a hundred-fold
of wives and children, in this present life, ever be realized?
     * * *  God revealed that strait and narrow way to Abraham,
and taught him how he could enter therein.  He taught him the
principle of plurality of wives; Abraham practiced it and
bequeathed it to his children as a principle which they were to
practice.             * * *
     There is nothing with which the Latter-day Saints can, with
more confidence, refer to the Scriptures for confirmation and
support, than the doctrine of plural marriage, which at the
present time, among one of the most wicked, adulterous and
corrupt generations the world has ever seen, is so much hated,
and for which mankind generally are so anxious to cast out and
persecute the Latter-day Saints.           * * *
     (p. 201) It is necessary that this principle should be
practiced under the auspices and control of the Priesthood.  God
has placed that Priesthood in the Church to govern and control
all the affairs thereof, and this is a principle which, if not
practiced in the greatest holiness and purity, (p.  202) might
lead men into great sin, therefore the Priesthood is the more
necessary to guide and control men in the practice of this
principle.  There might be circumstances and situations in which
it would not be wisdom in the mind of God for His people to
practice this principle, but so long as a people are guided by
the Priesthood and revelations of God, there is no danger of evil
arising therefrom.  If we, as a people, had attempted to practice
this principle without revelation, it is likely that we would
have been led into grievous sins, and the condemnations of God
would have rested upon us; but the Church waited until the proper
time came, and then the people practiced it according to the mind
and will of God, making a sacrifice of their own feelings in so
doing.  * * * Rome, with her arts, sciences and warlike
instincts, was once the mistress of the world; but her glory
faded.  She was a monogamic nation, and the numerous evils
attending that system early laid the foundation for that ruin
which eventually overtook her.   * * *
     (p. 203) . . . The Romans did not believe in plurality of
wives, but in divorcing them; in taking wives for convenience and
putting them away when they got tired of them.  In our country
divorces are increasing, yet Roman like, men expect purity and
chastity from their wives they do not practice themselves.
      * * *
     It [the monogamic system] had reached Palestine in the days
of the Savior, hence by understanding the practices prevalent in
those times amongst that people, you will be better able to
appreciate the strong language used by Jesus against putting
away, or divorcing wives.  * * *
     (p. 204) We have received the Gospel of the Lord Jesus, the
principles of which elevate all who honor them, and will impart
to our sisters every blessing necessary to make them noble and
good in the presence of God and man.
     Look at the efforts which are being made to elevate the sex
among the Latter-day Saints!  * * * The practice in the world is
to select a few of the sex and to elevate them.  There is no
country in the world, probably, where women are idolized to the
extent they are in the United States.  But is the entire sex in
the United States thus honored and respected?  No, it is not.
Any person who will travel, and observe while he is travelling,
will find that thousands of women are degraded and treated as
something very vile, and are terribly debased in consequence of
the practices of men towards them.  But the Gospel of Jesus and
the revelations which God has given unto us concerning
Patriarchal Marriage have a tendency to elevate the entire sex,
and give all the privilege of being honored matrons and respected
wives.  There are no refuse among us--no class to be cast out,
scorned and condemned; but every woman who chooses can be an
honored wife and move in society in the enjoyment of every right
which woman should enjoy to make her the equal of man as far as
she can be his equal.
     This is the result of the revelation of the Gospel unto us,
and the effect of the preaching and practice of this principle in
our midst.  * * *
     (p. 205) You, sisters, whose husbands have taken other
wives, can you not bear testimony that the principle has purified
your hearts, made you less selfish, brought you nearer to God and
given you power you never had before?  There are hundreds within
the sound of my voice to-day, both men and women, who can testify
that this has been the effect that the practice of this principle
has had upon them.
     I am speaking now of what are called the spiritual benefits
arising from the righteous practice of this principle.  * * *
     (p. 206) The practice of this principle is by no means
without its trials for the males.  The difficulties and
perplexities connected with the care of a numerous family, to a
man who has any ambition, are so great that nothing short of the
revelations of God or the command of Jesus Christ would tempt men
to enter this order; the mere increase of facilities to gratify
the lower passions of our natures would be no inducement to
assume such an increase of grave responsibilities. * * *
     I know it is true on the principle that I know that baptism,
the laying on of hands, the gathering, and everything connected
with the Gospel is true.  If there (p. 207) were no books in
existence, if the revelations itself were blotted out, and there
was nothing written in its favor, extant among men, still I could
bear testimony for myself that I know this is a principle which,
if practiced in purity and virtue, as it should be, will result
in the exaltation and benefit of the human family; and that it
will exalt woman until she is redeemed from the effects of the
Fall, and from that curse pronounced upon her in the beginning.
I believe the correct practice of this principle will redeem
woman from the effects of that curse--namely, "Thy desire shall
be to thy husband, and he shall rule over thee." All the evils
connected with jealousy have their origin in this.  It is natural
for woman to cleave to man; it was pronounced upon her in the
beginning, seemingly as a punishment.  I believe the time will
come when, by the practice of the virtuous principles which God
has revealed, woman will be emancipated from that punishment and
that feeling.  Will she cease to love man?  No, it is not
necessary for her to cease to love.
     How is it among the nations of the earth?  Why, women, in
their yearning after the other sex and in their desire for
maternity, will do anything to gratify that instinct of their
nature and yield to anything and be dishonored even rather than
not gratify it; and in consequence of that which has been
pronounced upon them, they are not held accountable to the same
extent as men are.  Man is strong, he is the head of woman, and
God will hold him responsible for the use of the influence he
exercises over the opposite sex.  . . . the faithful man may
receive the power of God--the greatest He has ever bestowed upon
man--namely, the power of procreation.  * * * We were told there
is a glory to which alone that power will be accorded in the life
to come.  Still there will be millions of women saved in the
kingdom of God, while men, through the abuse of this precious
gift, will not be counted worthy of such a privilege.  And this
very punishment will, in the end, be woman's salvation, because
she is not held accountable to the same degree that men are.
 * * *
     (p. 208) But in connection with the subject of plural
marriage, the Priesthood is intimately interwoven.


155.  Journal of Wilford Woodruff; February 2, 1870.

     Brother John Holemen made a long speech. . . . He contended
that no person could have a celestial glory unless he had a
plurality of wives.  President Young said there would be men
saved in the celestial kingdom of God with one wife, with many
wives, and with no wife at all.


156.  Journal of Discourses, Vol. 13:309; President Brigham
Young; Tabernacle, Ogden City; November 13, 1870.  [Lord =
Father]

     The Scripture says that He, the Lord, came walking in the
Temple, with His train; I do not know who they were, unless His
wives and children; but at any rate they filled the Temple, and
how many there were who could not get into the Temple I cannot
say.  This is the account given by Isaiah, whether he told the
truth or not I leave every body to judge for himself.
     The Bible also says the Lord talked with Moses; He talked
with the rich and the poor, the noble and ignoble.  He sent His
angels, and at last sent His Son, who was in the express image of
the Father--His Only Begotten Son, according to the flesh, here
on this earth.


157.  Journal of Wilford Woodruff; CHO/Ms/f/115; July 15, 1871.

     President Young said he wished all who had a plurality of
wives to make their will, and thought it well for all men to do
so.


158.  Journal of Wilford Woodruff; September 24, 1871.

     President Young spoke 58 minutes.  He said a man may embrace
the law of Celestial marriage in his heart & not take the second
wife & be justified before the Lord.


159.  Journal of Discourses, Vol. 14:268-269; Elder John Taylor;
Tabernacle, Salt Lake City; December 17, 1871.

     We believe in the great truths which God has revealed for
the salvation of the human family; we are engaged in building up
and establishing (p. 269) the Kingdom of God on the earth.  The
great Eloheim is our father, friend and benefactor; we lean upon
his arm, and we know that he will guide and direct, influence and
control the affairs of his people, therefore we rely upon him.
We have engaged in nothing but what we have been directed by the
Almighty in, except some of us who have got aside into
transgression.  We are married to our wives and don.t want any
other associations.  We respect and honor them, we cleave unto
them, and we will do so in time and throughout all eternity.
(Congregation said "amen.") Some of our miserable apostates may
shake and tremble in their boots when somebody at the East tells
them what is going to come.  They may break their covenants with
God and their wives, and forsake them.  We are not afraid of
these things, we have learned a lesson, not in their school.  We
can.t forsake those whom God has given to us, but we will cleave
to them for ever and for ever, worlds without end.


160.  Journal of Discourses, Vol. 15:27-29; George A. Smith; the
New Tabernacle, Salt Lake City; Sunday, May 19, 1872.

     "And in that day seven women shall take hold of one man,
saying, We will eat our own bread and wear our own apparel:  only
let us be called by thy name to take away our reproach.
     "In that day shall the branch of the Lord be beautiful and
glorious, and the fruit of the earth shall be excellent and
comely for them that are escaped of Israel.
     "And it shall come to pass that he that is left in Zion, and
he that remaineth in Jerusalem, shall be called holy, even every
one that is written among the living in Jerusalem."
     The portion of the prophecy of Isaiah which I have read
indicates that at a certain day and under certain circumstances,
spoken of by the Prophet as being holy, seven women would claim
to be called by the name of one man.  Most of us have a different
opinion with regard to the application of this prophecy.  God
inspired the Prophet, and it might be necessary, peradventure, to
inquire what it all means.  Seven women (p. 28) are to lay hold
of one man, saying, "We will eat out own bread and wear our own
apparel; only let us be called by thy name, to take away our
reproach." What is the meaning of this last sentiment?  We will
let the Bible explain it.  You remember that when Rachel, the
second wife of Jacob, the father of the tribes of Israel, found
herself barren, while the other wives of her husband were bearing
children, she prayed to the Lord that he, in his abundant mercy,
would give her children, and when God heard her prayer and worked
a miracle in her favor, causing her who was barren to become
fruitful and bring forth a child, she said, God had taken away
her reproach.  This illustrates the meaning of the text.  I did
not make the prophecy, neither had I anything to do with making
the history of Rachel, or even chronicling the event named.
     In relation to Father Jacob, it is true he had four wives,
and they bore him twelve sons, and their descendants are the
twelve tribes of Israel.  We are told by the Apostle John that
the names of Jacob's twelve sons--the sons of a polygamist and
his four wives--will be written upon the gates of the holy
Jerusalem; and there are none of us who expect to enter in
through those gates but will have to acknowledge the truth of
that doctrine.  It is true that the principle of plurality of
wives was adopted by the Church of Latter-day Saints in
consequence of the revelation and commandment which God gave to
Joseph Smith, and which, through him, were laid upon the heads of
this people; and we quote the passages that we do quote, in
relation to the principle of celestial marriage from the Old and
New Testament, to prove that God is consistent with himself; that
if he revealed to his Saints in the last days, the doctrine of
plurality of wives, it was in fulfillment of the prophecy of
Isaiah and others of the Prophets, and in accordance with the
example which was set by Abraham, Jacob, Moses, and by holy men
of ancient days.
     ln relation to the word "reproach" in our text, I will make
another reference.  In the first chapter of Luke's Gospel, verses
23 and 24, we find Elizabeth rejoicing because God had taken away
her reproach.  She though she had been barren, became the mother
of John the Baptist.
     These passages tell in so many plain words why it was that
seven women wished to be called by the name of one man--it was
that they might have the privilege of bearing children.
     Now, if God brings to pass this prophecy in the glorious day
which our text speaks of, when holiness and righteousness are to
rule, and when truth is to have dominion, and peace dwell in the
earth, although all the world may have been opposed to it, we can
not be responsible.  Until some person can find a passage in the
Old or New Testament that definitely forbids a plurality of
wives, with the many incidents of history, items of law, and
declarations of Prophets in relation to the practice by the
ancient Saints of that doctrine, we are able to assert that the
Bible is a polygamous book, and that no man can believe it
without believing plurality of wives, under some circumstances to
be correct.  I know it has been said that the Old Testament
permitted plurality of wives, but the New forbids it.  The Savior
said he came not to destroy the law but to fulfil it, and that
not a jot or tittle of the law or Prophets should pass away, but
all should be fulfilled.  The new dispensation did not annihilate
the principles of law and right, as revealed in the Old.  Both
John the (p. 29) Baptist and the Savior denounced all sins with
an unsparing hand, and especially adultery, fornication and
divorce; and not a sentence is found in the New Testament which
prohibits plurality of wives, though the Savior and his Apostles
lived in a country where it was practised; and it is impossible
to believe that if it were a sin it would have escaped definite
rebuke and absolute condemnation.


161.  Journal of Discourses, Vol. 16:122-123; President Brigham
Young; the Bowery, Logan City; Sunday Morning, June 29, 1873.

     Brother George Q. Cannon says the sisters have borne a great
deal.  So they have, but if they could only stand in the shoes of
their husbands who are good, true and faithful, they would know
that they are by no means free from perplexities.  Just fancy a
man with two, three, or half (p. 123) a dozen of his beloved
wives catching him on one side, and before he can take three
steps more, catching him on the other, and "I want this," "I want
that," and "this is not right," and "that is not right," and so
on; their minds just pulled to pieces.  I say if the hair is
spared on their heads they may consider that they have got
blessed good wives.  I have as many wives as many other men, and
I keep my hair yet.  But as to trials, why bless your hearts, the
man or woman who enjoys the spirit of our religion has no trials;
but the man or woman who tries to live according to the Gospel of
the Son of God, and at the same time clings to the spirit of the
world, has trials and sorrows acute and keen, and that, too,
continually.


162.  Journal of Discourses, Vol. 16:166-167; President Brigham
Young; Bowery, Paris, Oneida County, Idaho; Sunday, August 31,
1873.

     Joseph received a revelation on celestial marriage.  You
will recollect, brethren and sisters, that it was in July, 1843,
that he received this revelation concerning celestial marriage.
This doctrine was explained and many received it as far as they
could understand it.  Some apostatized on account of it; but
others did not, and received it in their faith.  This, also, is a
great and noble doctrine.  * * * As far as this pertains to our
natural lives here, there are some who say it is very hard.  They
say, "This is rather a hard business; I don.t like my husband to
take a plurality of wives in the flesh." Just a few words upon
this.  We would believe this doctrine entirely different from
what it is presented to us, if we could do so.  If we could make
every man upon the earth get him a wife, live righteously and
serve God, we would not be under the necessity, perhaps, of
taking more than one wife.  But they will not do this; the people
of God, therefore, have been commanded to take more wives.  The
women are entitled to salvation if they live according to the
word that is given to them; and if their husbands are good men,
and they are obedient to them, they are entitled to certain
blessings, and they will have the privilege of receiving certain
blessings that they cannot receive unless they are sealed to men
who will be exalted.  Now, where a man in this Church says, "I
don.t want but one wife, I will live my religion with one," he
will perhaps be saved in the celestial kingdom; but when he gets
there he will not find himself in possession of any wife at all.
He has had a talent that he has hid up.  He will come forward and
say, "Here is that which thou gavest me, I have not wasted it,
and here is the one talent," and he will not enjoy it, but it
will be taken and given to those who have improved the talents
they received, and he will find himself without any wife, and he
will remain single for ever and ever.  But if the woman is
determined not to enter into a plural marriage, that woman when
she comes forth will have the privilege of living in single
blessedness through all eternity.  Well, that is very good, a
very nice place to be a minister to the wants of others.  I
recollect a sister conversing with Joseph Smith on this subject. 
She told him:  "Now, don.t talk to me; when I get into the
celestial kingdom, if I ever do get there, I shall request the
privilege of being a ministering angel; that is the labor that I
wish to perform.  I don.t want any companion in that world; and
if the Lord will make me a ministering angel, it is all I want."
Joseph said, (p. 167) "Sister, you talk very foolishly, you do
not know what you will want." He then said to me:  "Here, brother
Brigham, you seal this lady to me." I sealed her to him.  This
was my own sister according to the flesh.  Now, sisters, do not
say, "I do not want a husband when I get up in the resurrection."
You do not know what you will want.  I tell this so that you can
get the idea.  If in the resurrection you really want to be
single and alone, and live so forever and ever, and be made
servants, while others receive the highest order of intelligence
and are bringing worlds into existence, you can have the
privilege.  They who will be exalted cannot perform all the
labor, they must have servants and you can be servants to them.
     The female portion of the human family have blessings
promised to them if they are faithful.  I do not know what the
Lord could have put upon women worse than he did upon Mother Eve,
where he told her:  "Thy desire shall be to thy husband."
Continually wanting the husband.  "If you go to work my eyes
follow you; if you go away in the carriage, my eyes follow you,
and I like you and I love you; I delight in you and I desire you
should have nobody else." I do not know that the Lord could have
put upon women anything worse than this, I do not blame them for
having these feelings.  I would be glad if it were otherwise.
Says a woman of faith and knowledge, "I will make the best of it;
it is a law that man shall rule over me; his word is my law, and
I must obey him; he must rule over me; this is upon me and I will
submit to it," and by so doing she has promises that others do
not have.
     * * * If the men of the world would be honest and full of
good works, you would not see them living as they do.  And the
women are entitled to the kingdom, they are entitled to the
glory, they are entitled to exaltation if they are obedient to
the Priesthood, and they will be crowned with those that are
crowned.
     When Father Adam came to assist in organizing the earth out
of the crude material that was found, an earth was made upon
which the children of men could live.  After the earth was
prepared Father Adam came and stayed here, and there was a woman
brought to him.  * * * There was a certain woman brought to
Father Adam whose name was Eve, because she was the first woman,
and she was given to him to be his wife; I am not disposed to
give any farther knowledge concerning her at present.  There is
no doubt but that he left many companions.


163.  Journal of Discourses, Vol. 17:100; President George A.
Smith; New Tabernacle, Salt Lake City; Sunday, May 24, 1874.

     There is one ground of complaint that is alleged against us
here, and that

 is, we believe in a plurality of wives.  A great
many men and women have practiced this principle rigidly, in all
good faith; and until we can find some man who can show us a
single passage in either the Old or New Testament, that actually
prohibits it, we feel justified in following the examples of
Prophets, Patriarchs, and holy men, fathers of the faithful,
believing that if it were right in their case it can not be wrong
in ours.  We are told that the Old Testament sets forth such an
example, but that the New Testament condemns it, for that the
Savior did it away.  The only question I would ask in reference
to this subject is--If the Savior did away with plural marriage,
why didn't he say so?  If the Apostles put it down why did they
not tell us of it?  In the last two chapters of the Bible we have
an account of the Holy City, the New Jerusalem, the gates of
which we are told are to be named after the twelve sons of four
wives by one father; and if we enter the gates of that city we
face this polygamy, and if we can not face this polygamy we
cannot enter the gates into the city.  So we understand the New
Testament.


164.  Journal of Discourses, Vol. 17:159-160; Brigham Young;
Meeting House, Lehi, Utah; Sunday, August 9, 1874.

     Now Latter-day Saints, 1 want to say this to you, when a man
lifts his heel against the counsel that we give him, I know that
man will apostatize, just as sure as he is a living being, unless
he repents and refrains from such conduct.  Brother George A.
Smith has been reading a little out of the revelation concerning
celestial marriage, and I want to say to my sisters that if you
lift your heels against this revelation, and say that you would
obliterate it, and put it out of existence if you had the power
to nullify and destroy it, I say that if you imbibe that spirit
and feeling, you will go to hell, just as sure as you are living
women.  Emma took that revelation, supposing she had all there
was; but Joseph had wisdom enough to take care of it, and he had
handed the revelation to Bishop Whitney, and he wrote it all off.
After Joseph had been to Bishop Whitney's he went home, and Emma
began teasing for the revelation.  Said she--"Joseph, you
promised me that revelation, and if you are a man of your word
you will give it to me." Joseph took it from his pocket and said-
-"Take it." She went to the fireplace and put it in, and put the
candle under it and burnt it, and she thought that was the end of
it, and she will be damned as sure as she is a living woman.
Joseph used to say that he would have her hereafter, if he had to
go to hell for her, and he will have to go to hell for her as
sure as he ever gets her.
     You sisters may say that plural marriage is very hard for
you to bear.  It is no such thing.  * * *  If it is the duty of a
husband to take a wife, take her.  But it is not the privilege of
a woman to dictate the husband, and tell who or how many he shall
take, or what he shall do with them when he gets them, but it is
the duty of the woman to submit cheerfully.  Says she--"May [sic]
husband does not know how to conduct himself, he lacks wisdom--he
does (p. 160) not know how to treat two wives and be just." That
all may be true, but it is not her prerogative to correct the
evil, she must bear that; and the woman that bears wrong--and any
number of them do in this order--patiently, will be crowned with
a man far above her husband; and the man that is not worthy, and
who does not prove himself worthy before God, his wife or wives
will be taken from him and given to another, so the women need
not worry.  It is the man who has need to worry and watch
himself, and see that he does right.


165.  Journal of Discourses, Vol. 17:214-225; Orson Pratt; the
New Tabernacle, Salt Lake City; Wednesday, October 7, 1874.

     It will be recollected that this law was given to a
polygamic nation.  When I speak of a polygamic nation, I mean a
nation that practised both plural and single (p. 215) marriage,
and believed one form to be just as sacred as the other.  Their
progenitors or ancestors were polygamists; and they were
considered patterns for all future generations.  * * * They were
not only examples to the Jewish nation, but in their seed, the
seed of these polygamists, all the nations and kingdoms of the
earth were to be blessed.
     I hope that pious Christians in this congregation will not
find fault this afternoon with their Bible, and with the Prophets
and inspired men who wrote it.  I hope that they will not find
fault with God for selecting polygamists to be his friends.  I
hope that they will not find fault with Jesus because he said,
some two thousand years or upwards after the days of these
polygamists, that they were in the kingdom of God, and were not
condemned because of polygamy.    * * *
     (P. 219) Read along a little further, and it says--"Cursed
be he that continues not in all things written in this book of
the law." Oh, what a dreadful penalty that was. . . . Oh, what a
fearful curse upon a man that refused to become a polygamist, and
would not attend to the law of God!    * * *
     (p. 220) We can.t help it; polygamy belongs to Christianity,
as well as to the law of Moses.    * * *
     (p. 221) God has said that seven women shall take hold of
one man for the purpose of having their reproach taken away, that
they may be called by his name, not cast off as harlots or
prostitutes; not to take away the name of the father from the
children, and cast them into the streets, as the Christian
nations have been doing for many long centuries that are past.
But these seven women will be desirous of having the name of
their husband for themselves and their children.  * * * Forbear,
do not destroy the Bible because it advocates polygamy; but
remember that every word of God is pure, so it is declared; and
he has nowhere in this book, condemned plural marriage, even in
one instance.                   * * *
     (p. 223) Now I wish to come directly to the point in regard
to polygamy as it exists at the present time among the Latter-day
Saints.  I stated in the beginning of my remarks, that polygamy,
or any other institution that was given at one age, might not be
binding upon another, without a fresh revelation from God.  * * *
I still say, that we are not under the necessity of practicing
polygamy because God gave laws and commandments for its
observance and regulation in ancient times.  Why then do the
Latter-day Saints practice polygamy?  * * * It is because we
believe, with all the sincerity of our hearts. . . that the Lord
God who gave revelations to Moses approbating polygamy, has given
revelations to the Latter-day Saints, not only approbating it,
but commanding it, as he commanded Israel in ancient times.
        * * *
     (p. 224) . . . I want to say a few words in regard to the
revelation on polygamy.  God has told us Latter-day Saints that
we shall be condemned if we do not enter into that principle. . .
. I did hope there was more intelligence among the Latter-day
Saints, and a greater understanding of principle than to suppose
that any one can be a member of this Church in good standing, and
yet reject polygamy.  The Lord has said, that those who reject
this principle reject their salvation, they shall be damned,
saith the Lord; those to whom I reveal this law and they do not
receive it, shall be damned.   * * *
     I want to prophecy that all men and women who oppose the
revelation which God has given in relation to polygamy will find
themselves in darkness; the Spirit of God will withdraw from them
from the very moment of their opposition to that principle, until
they will finally go down to hell and be damned, if they do not
repent.                  * * *
     I will go on and tell the people why polygamy was instituted
in this dispensation.  So far as a future state is concerned, God
has revealed to us that marriage as instituted by him, is to
benefit the people, not in this world only, but to all eternity.


166.  Journal of Discourses, Vol. 18:54-56; Orson Pratt; New
Tabernacle, Salt Lake City; Sunday afternoon, July 11, 1875.

     For instance, here is a good young man who courts up a wife
in the kingdom of God.  He says to her, "Let us go and be married
for time and all eternity, according to the requirements of
heaven." Very well; they are agreed in it; they attend to the
ordinance, and it is sealed upon their heads and recorded (p. 55)
for their benefit.  We will say that, in the course of two or
three months after this marriage, some accident befalls the wife
and she dies.  They loved each other and were married for all
eternity, and he mourns over the fact that in his youth, in the
very prime of his manhood, he is left alone, a widower.  Now is
it right for him to marry another wife after having been married
to one for time and for all eternity?  Is it right for him again
to receive a young lady for a wife?  "Oh, yes," you answer, "it
is perfectly right, because that would not be living with two on
the earth at the same time." Very well, he goes and marries
again; and now the question arises, suppose that they only marry
for time, or until death shall part them--we will suppose this,
because the man already has a wife on the other side of the vail-
- what is to become of the second wife in the morning of the
resurrection?  Can you answer that question?  If he only marries
her for time, she has no husband when the resurrection comes.
Perhaps she is just as good a woman as the wife the man married
first for all eternity.  What are you going to do with her?
Shall she be left in a condition where she can have no posterity,
no endless increase, no kingdom in connection with a husband, and
no husband?  Shall she be left throughout all the future ages of
eternity without any such privilege, while the first wife, no
better than she is, is married for all eternity, and inherits all
the blessings arising therefrom?  Would not there be partiality
in this?  There certainly would.  How are you going to remedy
this?  We answer, when this widower takes this second wife, let
her also be married to him for time and all eternity, the same as
the first; then, by and by, when the resurrection comes, there
come up the two women.  What will you do then?  This introduces
plurality into the next life, does it not?  Polygamists in the
next world?  It certainly does; and these two women, both having
received this man as their husband for all eternity, one of them
will now be in just as good a condition as the other.
     Let this principle be extended.  There are some cases in
life where two women might die, and a man be still left in his
young days without a wife, and he marries a third and perhaps a
fourth; in the resurrection they are contemporaneously his wives.
Plurality, therefore, would be perfectly consistent in the world
to come, but, "Oh," says a sectarian, "how awful it is in this
world!"
     Thus you see that the very moment we admit the eternity of
marriage, the very moment that we admit that Adam and Eve were
immortal beings, when they were married, and we undertake to
follow that pattern, plurality necessarily comes along; either
marriage has no bearing upon eternity, and no bearing upon
immortality and immortal beings, or else plurality of wives
necessarily must exist in eternity.
     Says one--"Turn it about the other way, then we shall have
plurality of husbands." Let me say to the congregation that the
object of marriage is to fulfill the commandment which God gave
to immortal beings.  Could a woman multiply faster by having two
husbands?  Everybody knows that in this respect there is a
difference between the male and the female.  In this life, at any
rate, if one woman had two husbands, instead of making her more
fruitful, the probability is that it would prevent her raising an
offspring at all; and if she did, how would the father be known?
And hence, God has strictly forbidden, in (p. 56) this Bible,
plurality of husbands, and proclaimed against it in his law.
           * * *
     "But then," says one, "polygamy is a crime." Who told you
so?  Does the Bible tell you so?  Oh no, neither the Old nor the
New Testament; no Prophet, no revelator, no Apostle, no man of
God, nor Jesus himself, nor any angel ever denounced it as a
crime, but on the contrary they advocated it, and the Lord
himself administered in this divine ordinance.  He gave to Jacob
his four wives and children, so Jacob tells us in Genesis.


167.  Journal of Discourses, Vol. 18:375; Elder Lorenzo Snow; in
the temple, St. George; Thursday, April 5, 1877.

     The principles of Plural Marriage were revealed for the
benefit and exaltation of the children of men, but how much
unhappiness has arisen through failure, on the part of some who
have contracted this order of marriage, to conform to the laws
that govern it!  But does it arise through any defect in the
order of the marriage system?  0 no; but from ignorance and the
folly and wickedness of those individuals who enter into it, who
abuse, rather than righteously obey, it.


168.  Journal of Discourses, Vol. 20:37-39; George Q. Cannon;
Tabernacle, Salt Lake City; Sunday, July 7, 1878.

     A knowledge of the true condition of affairs in this
Territory is gradually growing, and although it may be but
slowly, it is of faster growth than we generally imagine.  This
is especially true of that much abused principle called plural
marriage.  It is becoming recognized in its true light, and
people are beginning, as I never heard them before in my exper-

ience, to talk about it and reflect upon it, often alluding to it
in a way that shows that a better understanding of the subject is
steadily spreading among the people.  And there is a reason for
this:  this question has been so much agitated.  It is a
remarkable fact that every publication against this doctrine of
the Latter-day Saints has the effect to spread the knowledge of
it among the people and it makes men and women reflect upon it.
* * * And no true doctrine need ever fear being assailed and
denounced; for it will emerge from the conflict brighter and
better understood than it otherwise would appear.  * * * Because
there are some men and some women who reflect upon these things,
and who will contrast that which they hear of us, with that which
exists in their midst.  And when they see a man stand up boldly
and say, "we believe in plural marriage; we do not believe in
prostitution; we do not suffer women to become the slaves of
men's lusts; but believe they ought to become honored wives and
mothers, and that children ought to be educated and provided for
and called by the name of their father, and at their father's
death his property be equally divided among them even though
their mothers should be plural wives." When they hear this, they
cannot help thinking about such a condition of affairs; and they
say, there is a moral courage which these people evince in this
matter that is admirable.  I have had it said to me often times,
by both sexes, that it is better that we should live as we do,
than such practices as exist elsewhere should come in our midst.
* * *
     The opinion which some entertain who take their views from
the slanderous reports published about us, is that we are a
licentious people, who take wives (p. 38) to gratify lust. * * *
A prominent gentleman with whom I recently conversed, entertained
that opinion.  I said to him, after conversing a little while:
Sir, you believe the people of Utah are bad and licentious, and
that they degrade women by their system of plural marriage.  Let
me ask you, if their purposes were only sensual, have they any
occasion in this day to marry women?  Could they not accomplish
sensual ends much easier, cheaper, and without creating any
especial remark by not marry women and not caring for and
educating and legitimatizing their children?  There are practices
which prevail in society, and which are not unpopular if a
certain degree of secrecy be observed which a licentious people
could avail themselves of, without the trouble, care, expense and
responsibility of marriage.  What is the crime of which the
people of Utah are accused?  It is that of marrying women!  It is
not that of seducing or debauching them.* * * Not one word of
condemnation, nor penalty of any character, is proposed for the
seducer, or the vile betrayer of female innocence; he is to walk
up to the polls and vote unchallenged; but the man who marries
women, and maintains them honorably and virtuously, sustaining
family and parental relations in all purity and sacredness, is to
be disfranchised and visited with other pains and penalties!  * *
* If they were not a conscientious people, with strong moral and
religious convictions, they would not risk becoming martyrs, as
they do, for the sake of marrying women, when, if they followed
the usual practice of the age, they could get them without
marrying.
     He frankly acknowledged that what I had said had given him a
new view of the case, and he admitted that if the gratification
of sensual desires were our object, we could reach that without
marriage and without exciting any particular odium.    * * * Upon
one occasion, while purchasing machinery in the East, he [Bro.
Horace S. Eldredge] called upon a firm in Providence, Rhode
Island, to whom he brought a letter of introduction.  One of the
members of the firm, after carrying him in his carriage to see
the various objects of interest in the city, brought him back to
his place of business and introduced him to his partner.  This
gentleman had a number of inquires to make respecting Utah and
its people, and soon learned that Bro Eldredge (p. 39) was a
"Mormon." After stating that he understood that the "Mormons"
believed in marrying more than one wife, to which Bro. Eldredge
replied in the affirmative, he asked if he himself had more than
one, to which he again responded affirmatively.  He then asked
how many he had.  To this bro. Eldredge replied:  "I have such a
plenty of my own that I have no occasion to trouble my
neighbors.; and that is more than a great many in the land of
steady habits can say."


169.  Journal of Discourses, Vol. 20:26-31; Elder Joseph F.
Smith; Tabernacle, Salt Lake City; Sunday Morning, July 7 1878.

     In the first place, it is a principle that savors of life
unto life, or of death unto death; therefore it is well for those
who have embraced the Gospel to obtain a knowledge in relation to
this matter.  It is a principle that pertains to eternal life, in
other words, to endless lives, or eternal increase.  It is a law
of the Gospel pertaining to the celestial kingdom, applicable to
all gospel dispensations, when commanded and not otherwise, and
neither acceptable to God or binding on man unless given by
commandment, not only so given in this dispensation, but
particularly adapted to the conditions and necessities thereof,
and to the circumstances, responsibilities, and personal, as well
as vicarious duties of the people of God in this age of the
world.  God has revealed it as a principle particularly (p. 27)
suited to the nature of the work we are called to perform, that
it might be hastened to its consummation.  It is a righteous
principle not an unrighteous one.  It is a pure and holy
principle; and, therefore, persons, either male or female, who
have not the desire in their hearts to become pure and righteous,
have no business to practice it, for it cannot be practiced
acceptably before God on any other principle than that of purity
and righteousness, therefore no wicked unjust or impure person
can enter into the law of celestial or plural marriage without
incurring the displeasure of the Almighty and his own
condemnation before the Lord, unless he speedily repent of all
his impure motives and designs.  A man that is not honest in his
heart, who does not desire to be just and impartial, even as God
is just and impartial, has no business in plural marriage; and
before he enters into the practice of that principle he needs to
repent, to learn wisdom, to get the Spirit of God, to get
understanding in relation to the purpose God has in view in
regard to this principle; that he may go into the practise of it
understandingly, that his heart and mind may be set upon
practising it in righteousness. * * *
     (P. 28) The principle is correct, great, ennobling and
calculated to bring joy, satisfaction and peace, if we would but
observe and practice it as we should.    * * *
     Some people have supposed that the doctrine of plural
marriage was a sort of superfluity, or non-essential to the
salvation or exaltation of mankind.  In other words, some of the
Saints have said, and believe, that a man with one wife, sealed
to him by the authority of the Priesthood for time and eternity,
will receive an exaltation as great and glorious, if he is
faithful, as he possibly could with more than one.  I want here
to enter my solemn protest against this idea, for I know it is
false.  * * * The marriage of one woman to a man for time and
eternity by the sealing power, according to the law of God, is a
fulfillment of the celestial law of marriage in part--and is good
so far as it goes--and so far as a man abides these conditions of
the law, he will receive his reward therefor, and this reward, or
blessing, he could not obtain on any other grounds or conditions.
But this is only the beginning of the law, not the whole of it.
Therefore, whoever has imagined that he could obtain the fullness
of the blessings pertaining to this celestial law, by complying
with only a portion of its conditions, has deceived himself.  He
cannot do it.  When that principle was revealed to the Prophet
Joseph Smith, he very naturally shrank, in his feelings, from the
responsibilities thereby imposed upon him; foreseeing, as he did
in part, the apparently insurmountable difficulties in the way of
establishing it, in the face of popular opinion, the traditions
and customs of many generations, the frowns, ridicule, slander,
opposition and persecution of the world.  Yes, this man of God,
who dared to meet the opposition of the whole world with bold and
fearless front, who dared to dispute the religious authority and
accumulated learning and wisdom of the age--who dared everything
for the truth, and shrank not even from (p. 29) the sacrifice of
his own life in testimony of his divine mission, shrank, in his
feelings, from the weight of the responsibility of inaugurating
and establishing this new innovation upon the established customs
of the world.  But he did not falter, although it was not until
an angel of God, with a drawn sword, stood before him and
commanded that he should enter into the practice of that
principle, or he should be utterly destroyed, or rejected, that
he moved forward to reveal and establish that doctrine.
     To put this matter more correctly before you, I here declare
that the principle of plural marriage was not first revealed on
the 12th day of July, 1843.  It was written for the first time on
that date, but it had been revealed to the Prophet many years
before that, perhaps as early as 1832.  About this time, or
subsequently, Joseph, the Prophet, intrusted this fact to Oliver
Cowdery; he abused the confidence imposed in him, and brought
reproach upon himself, and thereby upon the church by "running
before he was sent," and "taking liberties without license," so
to speak, hence the publication, by 0. Cowdery, about this time,
of an article on marriage, which was carefully worded, and
afterwards found its way into the Doctrine and Covenants without
authority.  This article explains itself to those who understand
the facts, and is an indisputable evidence of the early existence
of the knowledge of the principle of patriarchal marriage by the
Prophet Joseph, and also by Oliver Cowdery.
     When the revelation was written, in 1843, it was for a
special purpose, by the request of the Patriarch Hyrum Smith, and
was not then designed to go forth to the church or to the world.
It is most probable that had it been then written with a view to
its going out as a doctrine of the church, it would have been
presented in a somewhat different form.  * * * Joseph Smith, on
the day it was written, expressly declared that there was a great
deal more connected with the doctrine which would be revealed in
due time, but this was sufficient for the occasion, and was made
to suffice for the time.  And, indeed, I think it much more than
many are prepared to live up to even now.  When the time came to
introduce this doctrine to those who were worthy in the church,
God commanded the Prophet and he obeyed.  He taught it as he was
commanded to such as were prepared to receive and obey it, and
they were commanded to enter into it, or they were threatened
that the keys would be turned against them, and they would be cut
off by the Almighty.  It need scarcely be said that the Prophet
found no one any more willing to lead out in this matter in
righteousness than he was himself.  Many could see it--nearly all
to whom he revealed it believed it, and received the witness of
the Holy Spirit that it was of God; but none excelled, or even
matched the courage of the Prophet himself.
     If, then, this principle was of such great importance that
the Prophet himself was threatened with destruction, and the best
men in the Church with being excluded from the favor of the
Almighty, if they did not enter into and establish the practice
of it upon the earth, it is useless to tell me that there is no
blessing attached to obedience to the law, or that a man with
only one wife can obtain as great a reward, glory or kingdom as
he can with more than (p. 30) one, being equally faithful.
     Patriarchal marriage involves conditions, responsibilities
and obligations which do not exist in monogamy, and there are
blessings attached to the faithful observance of that law, if
viewed only upon natural principles, which must so far exceed
those of monogamy as the conditions responsibilities and power of
increase are greater.  This is my view and testimony in relation
to this matter.  I believe it is a doctrine that should be taught
and understood.
     The benefits derived from the righteous observance of this
order of marriage do not accrue solely to the husband, but are
shared equally by the wives; not only is this true upon the
grounds of obedience to a divine law, but upon physiological and
scientific principles.  In the latter view, the wives are even
more benefitted, if possible, than the husband physically.  But,
indeed, the benefits naturally accruing to both sexes, and
particularly to their offspring, in time, say nothing of
eternity, are immensely greater in the righteous practice of
patriarchal marriage than in monogamy, even admitting the
eternity of the monogamic marriage covenant.  * * *
     It is a glorious privilege to be permitted to go into a
Temple of God to be united as man and wife in the bonds of holy
wedlock for time and all eternity by the Authority of the Holy
Priesthood, which is the power of God, for they who are thus
joined together "no man can put asunder," for God hath joined
them.  It is an additional privilege for that same man and wife
to re-enter the Temple (P. 31) of God to receive another wife in
like manner if they are worthy.  But if he remain faithful with
only the one wife, observing the conditions of so much of the law
as pertains to the eternity of the marriage covenant, he will
receive his reward, but the benefits, blessings and power
appertaining to the second or more faithful and fuller observance
of the law, he never will receive, for he cannot.  As before
stated no man can obtain the benefits of one law by the
observance of another, however faithful he may be in that which
he does, nor can he secure to himself the fullness of any
blessing without he fulfills the law upon which it is predicated,
but he will receive the benefit of the law he obeys.  This is
just and righteous.                       * * *
     I understand the law of celestial marriage to mean that
every man in this Church, who has the ability to obey and
practice it in righteousness and will not, shall be damned, I say
I understand it to mean this and nothing less, and I testify in
the name of Jesus that it does mean that.  * * *
     This law is in force upon the inhabitants of Zion, and he
that is qualified to obey it cannot neglect or disregard it with
impunity.  But it must be observed in righteousness.


170.  Journal of Eliza M. Partridge (Smith) Lyman, pp. 92-94;
1879.

     It is now about thirty-six years since the Prophet Joseph
Smith taught to me the principles of Celestial Marriage.  I was
then married by the order and have raised a family of both sons
and daughters in what is called Polygamy, and I am not afraid to
say that it is one of the most pure and holy principles that has
ever been revealed to the LDS, and one that is necessary to our
exaltation.  * * * Then let us rejoice my Sisters, that we are
numbered with the People of God, that we have embraced the
Celestial Order of Marriage, and happy shall we be in a coming
day if we have never spoken lightly of sacred things.


171.  Journal of Discourses, Vol. 20:198-201; George Q. Cannon;
April 6, 1879.

     . . . It is a most difficult thing to get these Latter-day
Saints to understand the principles that are as plain as the
noonday sun--that they should receive readily, and why?  Because,
as I have said, they are heirs of the traditions of centuries
that have come down through the dark ages.  It is a wonderful
thing to do what we have done respecting woman.  Look at what
monogamy has done.  Look at its effects; trace its influence from
the death of the Apostles, or soon afterwards, down to this the
nineteenth century, and what do we behold?  Why, in every
generation a large percentage of our sisters has been consigned
either to that nameless condition of which it is a shame to
speak, or have died without ever knowing the joys of maternity.
     * * * (p. 199) For the sake of illustrating the point.  Here
are men and women in equal numbers and equal proportions, one sex
not outnumbering the other--a man for a woman and a woman for a
man, no surplus of women, no surplus of men.  If they were to
marry, each would have a partner, each man would have a wife and
each woman would have a husband; each would be perfect, for the
man is not perfect without the woman, nor the woman without the
man.  We turn in and make a law, such as prevailed at one time in
Rome that every man shall marry a wife.  Such a law was made at
Rome at one time; it was aimed at celibacy.  It was aimed at a
certain class as the law of 1862 was aimed at us.  One was
enacted to prevent marriage, the other to compel marriage, that
no class of men should grow up in the community without wives,
and that no woman should be allowed to forsake man and become a
nun.  * * * Every woman is provided with a husband, and every man
with a wife.  But after a while somebody comes along and says, "I
do not like this law, it is oppressive; I know, for instance,
where it works very badly; I know men who do not want to have
wives." They prefer a single life, and they succeed after a while
in repealing the law, as they did in Rome.  The law is repealed
and men are at liberty to marry or not as they please.  On the
top of this another law is enacted, in effect that every man
shall have but one wife, and shall not be permitted to take two
or more wives.  The women, of course, have to do just as the men
say, they cannot compel the men to marry them, but must wait
until they are invited to marry.  This law suits a great many
individuals.  Many men say, "I prefer not to have a wife and
especially if you will only make a law confining the men to marry
but one wife each.  I like that very well, because I will not
then be under the necessity of keeping a wife.  If I want a
partner, an associate, I can have one without being at the
trouble or expense of keeping her as such.  Because if (P. 200)
you confine marriage to one man and one woman there will neces-

sarily be a share of the women who cannot be married; that is, if
the sexes are equal in numbers.  Then I can do as I please.  I
know the confiding nature of woman; I know how she loves, how she
clings to the object of her love.  This will by my opportunity."
But what shall be said respecting the women.  The men so far as
they are concerned, have the right to marry or not as they
please.  But here is a large percentage of the women who by this
law are to a certain extent deprived from marrying, even
supposing the sexes to be equal.  A civil commotion arises.  Men
go to war, they go to sea, they engage in commercial pursuits,
they leave their homes, they engage in hazardous occupations.
The result is that though in the beginning the men and women were
equal in numbers, by the effects of war, and of engaging in
hazardous pursuits which women do not follow, the men die and are
killed, and the women survive and outnumber the males.  The
operation of a law then, such as I have described, increases the
hardship, increases the percentage of those who are not married
and who have no opportunity of marrying.  Here comes along a man
after witnessing the evils that have grown up among his brothers
and sisters, and says, "I have a plan to suggest which I believe
will cure the evils that exist among us.  I see that a dreadful
vice called prostitution has crept into our midst, and arising
from it are dreadful diseases, diseases that I cannot describe,
so appalling are they that the very thought of them makes the
heart recoil with horror; they have appeared in our family circle
and they are destroying our young men and women.  And now then,
the plan that I have to propose to our family is this, that every
man shall marry until all the women are married, until every
woman that wants a husband shall have one, so that the men who
will not marry shall not have a class of unmarried women, to prey
upon, to commit violence with, or to prostitute.  "Now," says he,
"if you let all these men and women marry, there will be some
women who will not want to marry, but that proportion will be
very small; and by this means you will arrest this dreadful evil
that is growing in our midst."
     * * * I would say, as a father, if I had a family of that
kind, by all means let my daughters marry, let every woman have a
husband that wants one.  Then if every man marries a wife, they
will only have a wife apiece; but if there should be any of the
boys that do not want wives, the girls would not necessarily go
without husbands.
     I consider our false tradition upon this subject one of the
greatest evils at the present time that exists upon the earth.
It has come down to us from the Greeks and Romans, than whom a
more abominable lot of people never lived upon the earth.  * * *
(p. 201) The fairest of Earth's daughters fall yearly sacrifices
to the abominable lusts of men.


172.  "Historical Record", Vol. 6:224, by Andrew Jensen; Eliza R.
Snow, a wife of Joseph Smith, the Prophet; Affidavit published in
the Deseret News; October 22, 1879.

     Recently, to my great astonishment, I read an article headed
'Last Testimony of Sister Emma,' published in the Saints'
Advocate, a pamphlet issued in Plano, Ill.
     In the article referred to, her son Joseph reports himself
as interviewing his mother on the subject of polygamy, asking
questions concerning his father.  Did his father teach the
principle?  Did he practice or approve of it?  Did his father
have other wives than herself?  To all of these and similar
inquiries, Sister Emma is represented as answering in the
negative, positively affirming that Joseph, the Prophet, had no
other wife or wives than her; that he neither taught the
principle of plurality of wives, publicly or privately.
     I once dearly loved 'Sister Emma,' and now, for me to
believe that she, a once highly honored woman, should have sunk
so low, even in her own estimation, as to deny what she knew to
be true, seems a palpable absurdity.  If what purports to be her
.last testimony. was really her testimony, she died with a libel
on her lips--a libel against her husband--against his wives--
against the truth, and a libel against God; and in publishing
that libel, her son has fastened a stigma on the character of his
mother, that can never be erased.  It is a FACT that Sister Emma,
of her own free will and choice, gave her husband four wives, two
of whom are now living, and ready to testify that she, not only
gave them to her husband, but that she taught them the doctrine
of plural marriage, and urged them to accept it.  And, ii her son
wished to degrade his mother in the estimation of her former
associates, those familiar with the incidents of the period
referred to, he could not do it more effectually than by proving
her denial of any knowledge of polygamy (celestial marriage), and
its practice by her husband.  Even if her son ignored his mothers
reputation for veracity, he better had waited until his father's
wives were silent in death, for now they are here living
witnesses of the divinity of plural marriage, as revealed by the
Almighty, through Joseph Smith, who was commanded in introduce it
by taking other wives.
173.  "Minutes of the Peoa Ward, Summit Stake", pp. 158-159; Ch.
Hist. Lib.; for a meeting held Sunday morning, Oct. 26, 1879.

     Elder John Pack . . . spoke on celestial marriage.  Said he
knew that Joseph Smith had many wives sealed to him.  Hyrum Smith
taught my wife, my mother, and myself, the law of celestial
marriage.  Hyrum said my wife and I were not one; to become one,
we would have to be sealed up to eternal life; my wife was then
sealed to me.  And I acted in behalf of my father, who was dead,
and was sealed to my mother.  The law of celestial marriage was
taught me before the death of Joseph; and I practiced it before
he died.  He compared the glory that a man would have with only
one wife and asked could he expect to receive the reward that a
man would have, who had fulfilled all the law?  Certainly not.
Certain promises are given to those who obey the law; and unless
they fulfill it, they will not receive the reward.


174.  Journal of Discourses, Vol. 21:9-10; Elder Joseph F. Smith;
delivered at the funeral services over the remains of Elder
William Clayton, held in the 17th Ward Meeting House, Salt Lake
City; Dec 7, 1879.

     It was his pen that wrote for the first time the revelation
in relation to the eternity of the marriage covenant and of a
plurality of wives.  Although that revelation had been given to
the Prophet Joseph many years before, it was not written until
the 12th of July, 1843, at which time Elder William Clayton,
acting as a scribe for the Prophet, wrote it from his dictation.
     * * *  (p. 10) . . . having come from the mouth of the
Prophet, this doctrine of eternal union of husband and wife, and
of plural marriage, is one of the most important doctrines ever
revealed to man in any age of the world.  Without it man would
come to a full stop; without it we never could be exalted to
associate with and become gods, neither could we attain to the
power of eternal increase, or the blessings pronounced upon
Abraham, Isaac and Jacob, the fathers of the faithful.


175.  Journal of Discourses, Vol. 22:96-97; Elder Charles W.
Penrose; Tabernacle, Salt Lake City; Sunday afternoon, May 1,
1880.

     But some may say, "You are a very bad people.  You marry
many wives and are raising up a host of children." Well, we are
no worse than the father of the faithful, Abraham, the friend of
God, and if you do not like men who have more wives than one, I
am very much afraid that when you get to the gates of the holy
city, the New Jerusalem, on which will be inscribed the names of
twelve men who were the sons of four women by one man--and if you
should pass through the gates into the celestial city, and find
Abraham, Isaac and Jacob in the kingdom of God, with their wives
and children as the beginning of their everlasting glory and
dominion, that you will say, "I want to go somewhere else; let me
get out of this city, it is inhabited by polygamists."
     Before I sit down let me say, my friends that those in this
community who have married more wives than one have done so from
pure motives.  But some people cannot comprehend that.  This
generation is so corrupt and so licentious that some cannot
understand how a man can marry one wife from pure motives.  * * *
God Almighty has given us a revelation concerning this matter.
We marry our wives under divine direction and divine sanction,
and under the . . . holy Priesthood. . . . I will just say that
our marriage is celestial marriage for time and all eternity--
like that with which Adam was married to Eve in the Garden of
Eden when they were (p. 97) immortal beings, and when there was
no one to unite them but God.  * * *
     After that pattern are we married for time and all eternity,
and we expect when we come up in the resurrection of the just, if
we have been worthy, to receive our wives to our bosoms, and our
children to the family circle; that they will be the beginning of
our exaltation and glory; that then the blessings of Abraham
pronounced upon us shall be fulfilled, and of our increase there
shall be no end.  The Lord will multiply our seed as the stars of
the heaven and as the sand which is upon the sea shore.  And when
we enter this holy order of marriage, whether it be with one or
two, or more wives, we marry in this order and in the fear of
God, and under the direction of his spirit and for holy purposes,
and not for the gratification of lust, and those that say we do
are either very much mistaken or they wilfully lie.


176.  "St. George Stake General Meeting Minutes"; Church
Archives; Joseph B.  Noble remarks at Birthday Celebration of the
Prophet Joseph Smith; 23 December 1880.

     . . . He [Bro. Noble] spoke of Joseph unfolding to him the
Eternity of the Marriage Covenant to convince him of the truth of
which was no small matter--Joseph bore testimony that the [sic]
he had received a revelation on this principle in Kirtland but
the Lord then told him "not yet." The angel of the Lord came to
him in Nauvoo and told him [next page] the time had come and
Joseph's obedience should be followed by blessing--25 min


177.  Helen Mar Kimball Whitney Papers, 1828-1896; Church
Historical Department, Ms/d/744/1 folder; unaddressed statement;
Salt Lake City; March 30th 1881.  Typed as in original without
[sic].

     I was baptized by Uncle Brigham Young in a branch of the
Chagrin river my father cutting the ice for that purpose.  He &
Brigham Young belong to the Quorum of Twelve Apostles.  Years
passed away and we were living in the City of Nauvoo.  Just
previous to my father's starting upon his last mission but one,
to the Eastern States, he taught me the principle of Celestial
Marriage, & having a great desire to be connected with the
Prophet, Joseph, he offered me to him; this I afterwards learned
from the Prophets.  own mouth.  My father had but one Ewe Lamb
but willingly laid her upon the alter:  how cruel this seemed to
the mother whose heartstrings were already stretched untill they
were ready to snap asunder, for he had taken Sarah Moon to wife &
she thought she had made sufficient sacrifice but the Lord
required more.  I will pass over the temptations which I had
during the twenty-four hours after my father introduced to me
this principle & asked me if I would be sealed to Joseph who came
next morning and with my parents I heard him +e+eh teach &
explain the principle of (p. 2) Celestial Marriage after which he
said to me, "If you will take this step, it will ensure your
eternal salvation & exaltation and that of your fathers.
household & all of your kindred.  this promise was so great that
I willingly gave myself to purchase so glorious a reward.  None
but God & his angels could see my mothers bleeding heart when
Joseph asked her if she was willing, she replied "If Heber is
willing I have nothing more to say.  She had witnessed the
sufferings of others, who were older, who better understood the
step they were taking & to see her child, who had scarcely seen
her fifteenth summer, falling in the same thorny path, in her
mind she saw the misery which was as sure to come as the sun was
to rise and set; but it was all hidden from me.

          I thought through this life my time will be my own
                    The step I now am taking for eternity alone,
          No one need be the wiser, through time I shall be free,
                    And as the part hath been the future still will be.
          To my guileless heart all free from worldly care
                    And full of blissful hopes and youthful visions rare
          The world seemed bright the threatening clouds were kept
                    From sight and all looked fair but pitying angels 
wept.
          There saw my youthful friends grow shy and cold
                    And poison starts from slanderous tongues were 
hurled,
          Untutored heart in thy generous sacrifice,
                    Thou didst not weight the cost nor know the bitter
          price;
          Thy happy dreams all are thou doomed alas to be
                    Barred out from social scenes by this thy destiny
          And o'er thy saddened memories of sweet departed joys
                    Thy sickened heart will brood and imagine future 
worlds
          And like a feddered bird with wild and longing heart
                    Thou daily pine for freedom and murmur at thy lot
          But couldst thou see the future & view that glorious crown
                    Awaiting you in heaven you would not weep or mourn.
          Pure and exalted was thy father's aim, he saw
                    A glory in obeying this high celestial law,
          For thousands who died without the light
                    'T will bring eternal joy & make thy crown more 
bright.
          I'd been taught to revere the Prophet of God
                    And receive every word as the word of the Lord,
          But had this not come through my dear father's mouth
                    I should ne'er have received it as God's sacred 
truth.

     Two years after the martyrdom Joseph and Hyrum I love and
married your father Horace Kimball Whitney, eldest son of Bishop
Newel K. and Elizabeth

                    /s/ Helen Mar Kimball Smith Whitney [sic]


178.  Journal of Discourses, Vol. 22:186-191; Elder John
Nicholson; Tabernacle, Salt Lake City; Sunday afternoon, June 26,
1881.

     . . . We regard the Constitution of our country as sacred,
and the will of our Heavenly Father as supreme.  That sacred
instrument--the Constitution of this land--says that a man and
woman in the practice of their religion shall not be interfered
with, that Congress shall have no power to make such interference
as that proposed by the law to which I have made allusion.  But
it might be said in regard to this that it is a law nevertheless
because it has passed the Congress of the United States and been
sustained by the Supreme Court of the United States.
Nevertheless--I now speak for myself--I lay it down as a
proposition that any law that infringes upon my religious rights
cannot be a constitutional law, if all the courts in the world
should decide that it is of that character.  But it may be said--
and it is said frequently--that our system of marriage--the same
system of marriage that obtained among the ancients who held
direct communication with the Almighty--is not a part of
religion.  But I state, so far as I am individually concerned,
that I hope never to get into the position where any man or class
on the face of this earth shall prescribe to me what shall or
shall not be my religion.  * * * But it is sometimes said that
our system of marriage is obnoxious to the ruling sentiment of
the country, and especially to those whose crafts are in danger,
and who are professors of other religions.  Then on the same
principle, if we were in the majority would it be right for us to
use coercive means to put down in the religions of others what
might be obnoxious to our system?  It is a poor rule that will
not work both ways.
     * * * (p. 188) . . . When a man enters into this holy bond,
whether it be in taking more wives than one, merely for the
gratification of his passions he infringes upon a law of God, of
nature and of this Church, for this Church decides that its
members shall be pure in every respect; therefore those who are
governed by impure instincts, feelings and sentiments are
departing from the genius, the spirit, and the true practice of
this Church, whoever they may be.  But this is not the purpose.
There (p.189) are purposes in the mind of Jehovah in regard to
this principle, at least we accept them as such.  God has decreed
that in this day He will build up His Kingdom, and we are seeking
to build it up, and as it is said in the Book of Mormon that...
if the Lord should desire to raise up children to himself, that
He shall command His people, otherwise they shall not practice
the principle of plural marriage.  * * * This kingdom must have
people, and if the people of the world will not come and join
with us and build up the kingdom of God, we will build it from
the internal strength within itself.  Let a person who does not
believe in this go through this Territory from north to south and
from east to west, and see the flocks of beautiful children who
are growing up in the midst of this people, who will aid in
bearing off this kingdom.  * * *
     (p. 191) I say we claim that God has revealed this system,
and the only concessions which can be made so far as our
principles are concerned must be made by their Author, otherwise
they are null and void.  So far as religious liberty is
concerned, we claim the same as other people.


179.  Journal of Discourses, Vol. 22:280-281; President George Q.
Cannon; Meadow Creek, Millard County; October 31, 1881.

     And there are other things very remarkable, which show that
God, in his dealings with us, intends to make us a people
different from any other.  I allude now to our system of
marriage.  * * * It is a noticeable fact that the men among our
people who have obeyed this commandment of God to us are the men
most prospered in the land.  * * * It might be supposed,
naturally speaking, that that would be the means of impoverishing
them; that the men who marry wives take upon them burdens that
would crush them and that they would necessarily have to live in
poverty in consequence.  But the contrary of this is the case;
and actual experience has proven to us that God is determined to
remove from us the old traditions of the world, and show us that
he is able to build up his kingdom upon a new plan and upon an
entirely different basis from the kingdoms of the world.  * * *
     (P. 281) . . . a young man says it is as much as he can do
to take care of himself, without attempting to sustain a wife.
But a young man marries a wife, and he sustains himself and his
wife too.  He feels as though he would not be able to sustain a
wife and child; but the baby comes, and they are able to get
along as well after as they did before the child came.  And thus
it seems the way is provided for a second child and a third.  And
in times past some of our young men have taken second wives, and
they have got along as well, and in many instances a little
better, than when they had but one wife.  And as the family
increases, they have been able to provide for them all.
     God is building up a peculiar people, a people of faith, a
people who will do that which he requires of them, although what
he may require of us may be directly opposed to our traditions.


180.  Journal History, p. 3; February 17, 1882.

     At the funeral service for Sister Elizabeth A. Whitney on
the above date, President Joseph F. Smith was one of the
speakers.  In his remarks concerning the lovely character of this
good sister, Pres. Smith said that there was a crown laid up for
her and it was a queenly one.  He knew that such women would
stand in the presence of the Eternal God, crowned with glory,
honor and eternal life.  Here, the speaker said probably for the
first time in public, that the women who entered into plural
marriage with the Prophet Joseph Smith were shown to him and
named to him as early as 1831, and some of them were given in
marriage to him as early as that date, although it was not then
prudent, under the circumstances, to make these facts public.
And when the Lord showed these women to Joseph, some of them were
not even acquainted with the church much less him.


181.  Journal of Discourses, Vol. 23:225-233; Erastus Snow; Salt
Lake Assembly Hall; Sunday afternoon, February 26, 1882.

     The word translated concubine in this Scripture must not be
confounded with the modern practice which obtains so largely in
the great cities of Christendom, and with the more wealthy
portions of old communities.  * * *
     The word translated concubinage in King James version of the
Bible, is translated by Luther and is found in Scandinavia and
Germany, where the Lutheran translation still prevails, as
meaning an associated wife.  In the Danish Bible it is huustro
for wife and medhustro for concubine; the sacred name of wife is
given to both classes, the preposition med connecting them
together and conveying the idea of the second class being an
associated wife, or a wife in a secondary or subordinate
position, in contradistinction of the first.  Close students of
the Bible have not failed to recognize this as being the
character of the plural wives of Moses and the prophets.  * * *
     The Latter-day Saints regard the intercourse of the sexes,
both in time and in eternity, as regulated by sacred law given by
our Father in heaven who has organized us male and female for a
wise purpose in Himself, and that purpose is made manifest in the
first great command given to our first parents, namely, to
multiply and replenish the earth.  * * *
     (p. 226) When the institution of marriage is founded in
religious sentiment and is confirmed by the enduring love of
husband, wives and children, and the responsibilities attending
that relationship, as we find it in many of the ancient worthies,
there is not necessarily any defilement in plural marriage.  * *
* Those best acquainted with the inner workings of the system
among the Latter-day Saints throughout all of their settlements,
if they testify honestly and truthfully as to the result of their
careful observations extending over a period of over thirty
years--the time that this system of plural marriage has been
practised by us in these mountains, they would, in effect, say,
that there is less discontent, less strife and fewer family
broils and less divorce, and less casting off wives and casting
upon the community of children without care, than would be found
in the same number of monogamic families.  * * * They cannot
comprehend the spirit that governs us, the devout God-fearing
spirit of self-sacrifice which leads us onward to all that is
noble, forbearing and long-suffering, that teaches us to love one
another and to be charitable to all men, and which teaches us
that the relationships which we make through the marriage
covenant are but the foundation of eternal glory and exaltation
in the worlds to come; and it also teaches us that the glories of
the future that open up before us are greatly dependent upon the
faithfulness of our relationships and associations in this life;
and that a man must be found capable to properly govern and guide
his family and preserve in time the wives and children that are
given to him, leading them in the way of life and salvation, and
rearing his children in all that is pure and praiseworthy, so
that he can receive them in the morning of the first
resurrection, (p. 228) there to have the Father confirm upon him
his wives and children, the foundation of his individual kingdom
which will exist for ever and ever.  The outside world cannot
comprehend this, and simply because they cannot believe it.  It
is this same religious sentiment that prompts women and the best
of women, the most devout women, women of the purest motive and
character to enter into this sacred relationship, and to cause
them to determine in their own minds that they would sooner be
associated with a man who has proven himself a man of integrity,
a man of strict virtue and honor, who can be relied upon by God
and man--they would rather trust themselves with such a man than
to be the only wife of a man devoid of these qualifications, * *
*
     Referring again to Abraham, and his wife Sarai.  * * * This
Sarai, one of the noblest of women, received the promise of her
son Isaac while in old age, a promise made to her by the angel of
God, and this because of her barrenness and because too of the
integrity of her heart towards her husband and her willingness to
sacrifice her womanly feeling in giving to her husband other
wives.  And after she had given to Abraham Hagar, that she might
bear him children, mark the Scripture:  It was for the purpose
that he might not be childless because she was childless.  It was
after she had thus sacrificed her womanly feeling, thereby
manifesting her love and integrity to her husband, that the Lord
had compassion upon her and granted the desire of her heart,
promising her that she should in course of time bring forth a
son, and telling her that his name should be Isaac, in whom and
in whose seed all the nations of the earth were to be blessed.  *
* *
     (p. 231) And it reminds me of a remark made recently by a
gentleman in Congress.  It was proposed that the bill, now being
urged in Congress against polygamy, be so amended as to include
adultery; the gentleman to whom the proposition was made was at
first inclined to endorse the amendment, but on reflection, he
turned to his friend and said, if that be done it would leave us
without a quorum in the House.  No, my friends, it is not
adultery they wish to punish; it is not whoredom they wish to
punish; it is not the cause of public or private virtue they
champion; it is merely the hue and cry of the bigotry of our time
against a people who are aiming at a higher morality than now
exists, who are aiming to do away with and effectually destroy
out of their midst the evil that is sapping the strength and
vitality of our nation--a community that does not seek to shun
the responsibility and the cares and labors and expense and
trouble of rearing families and of educating them and making
their children honorable men and women, husbands and wives,
fathers and mothers, citizens of the state and defenders of human
liberty.  * * *
     (p. 233) Some of the law-makers of our nation would not only
imprison Abraham were he living now, and also his plural wives,
but they would disfranchise and imprison Sarah, his first wife,
because she consented to his marrying other wives.


182.  Journal of Wilford Woodruff; March 14, 1882.

     Since the country passed the Edmunds Bill they are turning
the last keys for their destruction.


183.  Journal of Discourses, Vol. 23:64-66; President John
Taylor; Sunday, April 9, 1882.

     When Joseph Smith first made known the revelation concerning
plural marriage and of having more wives than one, it made my
flesh crawl; but. . . I received such evidence and testimony
pertaining to this matter, scriptural and otherwise, which it was
impossible for me as an honest man to resist, and believing it to
be right I obeyed it and practised it.  * * * This principle is
connected with the Saints alone, and pertains to eternity as well
as time, and is known to us by the appellation of "celestial
marriage." It does not belong to them, nor does (p. 65) it
pertain to all of our own people.  None but the more pure,
virtuous, honorable and upright are permitted to enter into these
associations.  * * * Should we preach the doctrine of plurality
of wives to the people of the United States?  No; you know very
well that it is only for honorable men and women, virtuous men
and women, honest men and women who can be vouched for by those
who preside over them, and whom they recognize as their
Presidents; it is only such people as these that can be admitted
to participate in this ordinance.  * * *
     . . . It makes provision for our marital associations in the
other world, and that while we have our wives here we expect to
have them in eternity; and we believe in that doctrine that
reaches beyond time into eternity.  Others make their marital
relations to end in death; their covenants last only till death
does them part.  Ours take hold of eternity, they enter into the
eternal state of existence, and contemplate as eternal union of
the sexes worlds without end.  * * *
     Is it a thing incredible that the finest and most exalted
ties and sympathies of humanity, sanctified by family relations--
pure undefiled love, should continue in the resurrection? ***
     (P. 66) But with regard to those not of us, I will tell you
what I believe about the matter.  I believe it would be much
better for them to have even polygamy in their state of existence
than this corroding, corrupting, demoralizing and damning evil
that prevails in their midst.  We look upon it that polygamy is
the normal condition of man; but that has nothing to do with
Mormon plurality of wives, or what is termed "celestial mar-

riage." I would state also, that when we speak of its being the
normal condition, it has so existed throughout all ages.  * * *
Polygamy means the propagation of human life.


184.  Journal of Discourses, Vol. 23:131-133; Wilford Woodruff;
Tabernacle, Salt Lake City; Sunday, May 14, 1882.

     I was reading in the NEWS last evening a speech reported to
have been made by Joseph Smith, son of the Prophet Joseph Smith,
in which he accuses us of pursuing an entirely different course
from that of his father; . . . that his father had nothing to do
with the patriarchal order of marriage; * * * I wish to say, that
Joseph Smith [III] utters falsehoods when he says what he is
reported to have said about his father:  * * * Emma Smith, the
widow of the Prophet, is said to have maintained to her dying
moments that her husband had nothing to do with the patriarchal
order of marriage, but that it was Brigham Young that got that
up.  I bear record before God, angels and men that Joseph Smith
received that revelation; and I bear record that Emma Smith gave
her husband in marriage several women while he was living, some
of whom are to-day living in this city, and some may be present
in this congregation, and who, if called upon, would confirm my
words. * * *
     (p. 132) We declare to all men that the God of heaven
commanded Joseph Smith to introduce and practice the patriarchal
order of marriage, including the plurality of wives.  And why?
Because it was the law given to Abraham, Isaac and Jacob for
certain purposes; that holy men might have their wives and
children with them in the morning of the first resurrection in
their family orga

nization to inherit kingdoms, thrones,
principalities and powers in the presence of God throughout the
endless ages of eternity.  * * * Our wives and children we love
and respect, and we could no more deny them their claims upon us
as husbands and fathers, than we could deny our God.
     Another thing, there is no man that has ever lived who can
claim a wife or child in the resurrection unless he and she were
married and sealed by divine authority by a man delegated of
heaven to perform the ordinance of marriage.  All contracts not
ordained of God entered into by men, end with this life, and are
therefore without binding effect in the world to come.  And
herein is the difference of the position of the Latter-day Saints
and of the Christian world with respect to the married state.
The nature of our marriage covenant is sacred and binding both
for time and eternity, and I would just as soon think of denying
my God as to sever the relationship existing between me and (p.
133) my wives and children.  Our plural wives and our children
are just as dear to us as the one wife and the children of the
Gentiles are to them; and what is more, we have married our wives
by command of God, and by authority of His Priesthood, which has
been restored again to earth; and if we prove faithful and true
to Him and to one another, we shall claim our wives and children
in the world to come.  Amen.


185.  Questions & Answers Concerning Celestial Marriage, pp. 1-
12; a revelation through President John Taylor; Church Historians
Office; June 25, 1882.

     Question:  Is the law of Celestial Marriage a law given to
this nation or to the world?
     Answer:  No, in no other sense than as the Gospel is given,
and in accordance with the laws thereof.  So far as it is made
known unto them as the Gospel is made known unto them and is a
part of the New and Everlasting Covenant; and it is only those
who receive the Gospel that are able to, or capable of, entering
into this Covenant. (p. 2) Have I not said through my servant,
Joseph, that "all Kingdoms are governed by law," and if they re-

ceive not the law of My Gospel they cannot participate in the
blessings of celestial marriage, which pertains to my elect.
     No person, or people, or nation can enter into the principle
of celestial marriage unless they come in by me, saith the Lord,
and obey the law of my Gospel through the medium of him who is
appointed unto this power, as made known unto my people through
my servant, Joseph, in a revelation on "The eternity of the
marriage covenant, including plurality of wives." * * *
     You are not now sent to proclaim this principle to the
United States, nor the world; nor to urge it upon them.  It is
not for them as a nation, or nations, only as many as accept the
law of my Gospel and are governed thereby.  Behold, if you were
to preach this principle unto them and they said, "We accept it,"
Could you then administer it unto them?  Verily, I say unto you,
Nay.  Have I not said, "Behold, mine house is a house of order,
saith the Lord God, and not a house of confusion."


186.  Journal of Discourses, Vol. 24:40-46; President George Q.
Cannon; Tabernacle, Salt Lake City; Sunday, June 25, 1882.

     As I have repeatedly said, we believe in marriage, we have
opened the door in that direction, and we say to the sexes marry;
but we close the door in the other direction, and say, you shall
not commit adultery, you shall not seduce, defile, prostitute or
lead astray innocent beings; if you do, and we had the power, we
would punish you.  It seems like a paradox that those who do that
which is according to their religion should be punished, while
those who trample upon their religion should go free.  And yet
this is really true.  All that we can be accused of is, we have
embodied in our religion practices that belonged to the
Patriarchs, which we believe, and so declare, God has revealed to
us, for the purposes of salvation and of producing greater purity
and of checking the flood of vice that is sweeping through the
land and sapping the foundation of this nation and all the
nations of Christendom.  We have adopted the principle of plural
marriage as part of our religion.  We have not led women astray,
we have protected them.  We have not coerced them or used
violence, but have thrown around them a shield of protection, and
at the same time have left them to exercise the fullest liberty
and the most extensive right of free choice in every respect.
But this is a sin; this shocks, we are told, the moral sense of
the nation.  While, on the other hand, there are communities who
say they do not believe in adultery or in seduction--that is,
their religion teaches them that these things are wrong; but many
of whose members practice these crimes, and yet they pass along
unnoticed and undisturbed.    * * *  (P. 45) Government has the
right, and owes it to its citizens, to protect them in their
rights--to protect their live, to protect their property, to
protect them in all their civil rights and in their religious
rights also, and to prevent others from doing them violence.
Beyond this it should not go.  And they call our system of
marriage, bigamy.  Such confusion of terms!  The essence of the
crime of bigamy is that a man, already married to one wife,
clandestinely marries another.  Both women are wronged and
deceived; the first by his marrying a second time during her
lifetime; the second by his concealment of the fact that he
already has a living wife.  In the anxiety to attach odium to our
system of marriage, our enemies call it bigamy, ignoring the fact
that, according to our rules, a man who has one wife does not
take another wife without the consent of the first wife; no
advantage is taken of her by keeping her in ignorance.  The new
relationship has been entered into by common consent.  There is
no element of crime about this--that is, of the crime of bigamy.
It is, as I have said the concealment that makes it a crime; it
is the fact that both women are deceived and wronged by the act
of the man.  And such a man ought to be punished.  That which has
been done has been done in the face of high heaven, in the light
of day, believing, as we did, that it would be the means of
preserving this community in purity, that if every means were
used to provide for marriage there would be no margin of
unmarried women left for lust to prey upon.
     Men have said to me:  "Mr. Cannon, we cannot understand why
it is that women will consent to such arrangements."
     "My dear sirs," I have said, "do you not think that the
ladies who occupy questionable relationships to gentlemen in this
city (Washington) would be very glad to have that relationship
sanctified by marriage; do you think they would object to it?
Would any true woman, if she loved a man, put herself in such a
false position in society, and yet not marry him if she could do
so honorably?  Which relation would (p. 46) be the better and
more honorable?"
     I do not wish to convey the idea that plural marriage can be
universal.  In the very nature of things as I have often said, it
is impossible; * * *
     Besides all this, it should be borne in mind, that God did
not give this revelation and commandment to us to urge upon the
world for its practice.


187.  "Revelations"; John Taylor; CHO Ms/d/41; 27 June 1882.

Free Agency; Lord as supreme ruler
     "Verily, thus saith the Lord, I have instituted my Kingdom
and Laws, with the Keys and power thereof, and have appointed you
as my spokesmen and my Constitution, with President John Taylor
at your head, whom I have appointed to my Church and my Kingdom
as Prophet, Seer and Revelator unto my Church and unto my
Kingdom, and to preside over my Church, and over my Kingdom, and
to be my mouthpiece unto my Church and unto my Kingdom, and I
will honor him, and he shall speak forth the words that I will
reveal unto him from time to time by the whisperings of my
Spirit, by the revelation of my will and my word, or by mine own
voice, as I will, saith the Lord; and ye shall listen to his
words as my words, saith the Lord Your God.
     Thus saith the Lord God who rules in the heavens above and
in the earth beneath, I have introduced my Kingdom and my
Government, even the Kingdom of God, that my servants have here
before prophesied of, and that I taught my disciples to pray for,
saying, "Thy Kingdom Come, thy will be done on earth as it is in
heaven", for the establishment of my rule, for the introduction
of my law, for the protection of my Church, and for the
maintenance, promulgation and protection of Civil and religious
liberty in this nation and throughout the world; and all men of
every nation, color and Creed shall yet be protected and shielded
thereby; and every nation and Kindred, and people, and tongue
shall yet bow the Knee to me,and acknowledge me to be Ahman
Christ, to the glory of God the Father.  And my law, and my rule,
and my dominion shall extend over the whole earth, and no one
shall stay my or question my authority; for I rule by right in
the heavens above, and in the earth; and my right, and my rule,
and my dominion shall yet be Known and extended to all people.
And now, behold, I speak unto you through my Servant John, whom
you have acknowledged, and shall acknowledge as my spokesman:
     Thus saith the Lord God, the Maker of heaven and earth, the
Ruler of the Universe, whose right it is to rule in the heavens
above, and in the earth beneath, behold, I raised up my servant,
Joseph Smith, to introduce my Gospel, and to build up my Church,
and established my Kingdom on the earth; and I gave unto him
Wisdom, and Knowledge and revelation, and intelligence pertaining
to the past, the present, and the future, even to that extent
which was not known among men; and I endowed him with power from
on high, and conferred upon him the Priesthood of Aaron, and also
the Priesthood of Melchisidek [sic], which is after the order of
the Son of God, even the holiest of all, and after the power of
an endless life, and administereth forever in this world and the
World to come.  He was called and ordained to his office before
the World was.  He was called by me; and empowered by me, and
sustained by me to introduce and establish my Church and Kingdom
upon the earth; and to be a Prophet, Seer, and Revelator to my
Church and Kingdom, and to be a King and Ruler over Israel.  He
was slain for the testimony of Jesus and for the word of God; but
he yet lives, and is with me where I am.
     And now I speak unto you who are members of this Council and
of my Kingdom, and I say unto you, as I said unto my disciples of
old, Ye have not chosen me, but I have chosen you.  I called you
by my servant Joseph, and by my servant Brigham, and by my
servant John.  You did not teach and instruct me; but I have
taught and instructed you, and organized you according to my
eternal laws.  Ye are my Constitution, and I am your God; and I
will be acknowledged; and my will and my word, and my law shall
bear rule in my Kingdom, saith the Lord.  If it does not, then it
is not my Kingdom, and then are ye not my spokesmen; for if it is
by the wisdom of man, by the intelligence of man; and under the
direction of man; then it is a Kingdom of man, and is not of me,
and I will not acknowledge it, saith the Lord God!  Have I not
instructed you in all that you know, and that this Kingdom
organized and directed by revelation from me?  Is it not called
the Kingdom of God?  If, therefore, it is not my Kingdom, why do
you make use of my name, and invoke my authority and my aid?  Is
this Kingdom not called, "The Kingdom of God, and His laws, with
the Keys and power thereof, and judgment in the hands of his
servants, Ahman Christ."
     And because I am Kind and beneficent to all peoples, and
because I have given to man his free agency, and have always
maintained that free agency among all peoples, and have treated
all men alike among all nations, and made the sun to shine on the
evil and the good, on the just and the unjust, and have never
controlled the consciences of men; think ye, therefore, that I
have no rights, and will yield up all my authority to the
dictates and caprices of wicked and corrupt men?  Verily, I say
unto you, nay.  Behold, Satan sought to take away the free agency
of man in the beginning, for which cause he was thrust out of
heaven, and has sought to introduce the same principles upon the
earth, which principles are opposed to me, to my institutions and
my laws, and to the freedom, the welfare and happiness of man,
and by which principles the Government of the United States has
sought to deprive my people of their free agency; and because men
have been under the influence and power and dominion of Lucifer
and because tyranny and oppression and evil have abounded by him,
and not by me, saith the Lord your God, shall righteousness and
justice, and judgment, and truth, and virtue, and holiness be
forever trampled under foot? and the principles of tyranny,
oppression and misrule, and anarchy, deception, and fraud forever
prevail?  Verily, I say unto you nay; and for this Cause have I
introduced my Church and my Kingdom, that pure and righteous
principles might be inculcated, and in and by his free agency
yield a willing obedience to my law; for after this testimony and
the rejection thereof, I will sweep the earth of evil doers as
with the bosom of destruction; for this is my right, and while
man has his free agency, judgment belongs to me, saith the Lord;
And I will Come out of my hiding place and vex the nations of the
earth because of their iniquities, their misrule, their tyranny,
their oppression, their Corruption, their murders, their
adulteries and fornications and all their abominations; and
because my servant Joseph, whose soul was pained because of their
cruelties and oppression, the injustice, fraud and Corruption,
and the inhumanity of men, proclaimed himself the advocate of
human rights, the advocate of liberty, and the friend of man; and
because, according to my eternal decrees, the free agency of man
should be guaranteed to all men, I moved upon him to introduce
into my Kingdom Certain parties not in my Church, for the purpose
of exhibiting unto my Kingdom that I would still maintain the
free agency of man, and that I hold inviolate that principle, and
will still maintain it to the end.  Think ye, therefore, that
because they are thus admitted to a share in my government and my
laws that they shall be permitted to break their covenants,
violate their obligations, and reject me and my laws and
authority, and seek to overthrow the Kingdom of God, and deprive
my people who are Contending for freedom and who shall yet
maintain it, of their agency, and of my laws?  Verily, I say unto
you nay.  They may be admitted to the right of representation in
the manner appointed, after subscribing to my Covenants and
Commandments, and have a full and free opportunity of presenting
their views, interests and principles, and enjoying all the
freedom and rights of this Council; but they shall acknowledge me
and my laws in this Council, saith the Lord God; for my people's
rights and immunities and free agency shall be acknowledged as
well as those of all other people, and my laws and government
shall be sustained, or I will not acknowledge you, saith the
Lord.  I have invested you with the Keys and power of my Kingdom
and they cannot be bartered away to others.  Shall all men be
free?  Yes, free to do right, free to express their sentiments
and opinions, and have a full, fair and free representation; but
no man shall violate his covenants, pervert my laws, subvert
others. free agency, and trample upon mine authority in this
Council, saith the Lord your God.  Again, I say unto you as I
said before, Henceforth, do as I shall Command you, saith the
Lord Your God.  Even so, Amen.


188.  "Revelations"; John Taylor; CHO Ms/d/41; July 1882.

King of Kings and Lord of Lords
     "Am I not King of Kings and Lord of Lords?  Do I not rule in
the heavens above and in the earth beneath, as I will, saith the
Lord?  And though men do not acknowledge me yet do I control
them; and I will Control them according to my will and purpose;
and I will make use of the Kings of the earth, and the rulers and
powers of the earth to accomplish my purposes, saith the Lord God
your Redeemer, and none shall stay my hand.  And I will build up
my Kingdom as I have heretofore decreed and made Known through
the mouth of mine holy Prophets, so far as they have declared my
purposes pertaining thereto; and I have many other things to make
Known and to proclaim relative to my Church and to my Kingdom,
and to the building up of my Zion on the earth.
     Behold, you are my Kingdom, and rulers in my Kingdom and
then you are also many of you, rulers in my Church according to
your ordinations therein.  For are you not of the First
Presidency, and of the Twelve Apostles, and some Presidents of
Stakes, and some Bishops, and some High Priests and some
Seventies and Elders therein?  And are ye not all of my Church
and belong to my holy Priesthood?  And then, are ye not all of my
kingdom, and do you not belong to my Kingdom, and are ye not the
representatives thereof, even my Constitution?  And am I not your
God, even your Redeemer and your King?  Behold, I have told you
to do as I command you, and have I not a right to dictate in the
affairs of my Kingdom, and is it not incumbent upon you to obey
me as your Lord, your lawgiver and your King?  Behold, thus saith
the Lord, 1 will be obeyed by my Council, and if they do no
acknowledge me, I will not acknowledge them, saith the Lord of
hosts, the God and King of the whole earth.
     Speaking of my Church, Behold I establish my Church that I
might reveal unto them my word, and my will and the law of the
Gospel, and the order of the Holy Priesthood, and I set in order
my Priesthood, even the Aaronic and Melchisidek [sic], and I have
sent forth mine Elders to the world to preach this Gospel of the
Kingdom to all people, and to gather mine elect from among all
nations, that a people might be prepared through my Gospel,
through the manifestation of my Spirit, even the Spirit of Truth,
the Gift of the Holy Ghost, the Comforter, and through the
teachings of my holy Priesthood and the revelations of my Will,
to comprehend the law of my Gospel, to be one with each other,
and to be one with me as I am one with the Father, to Comprehend
and obey the principles of righteousness, virtue and holiness,
purity, and the love and fear of God, and to assist in building
my Zion unto me, saith the Lord of hosts, and to prepare for the
salvation and redemption of the world, even the living and the
dead.
     And, again, it required this Gospel, this Priesthood, this
revelation, this unity, this Spirit, to introduce the Kingdom of
God, that the will of God might be done on earth as it is done in
heaven.
     1 rule now among the nations but not by their Consent, and
the rulers of the earth do not Know me or my law, nor recognize
my authority.  They have their free agency and use it; so have
also my people, and they use their agency through my Gospel to
serve me, to obey my law and to build up my Church and Kingdom.
For outside of my Church there is no people on the earth who will
listen to my law, and if there not be people who would listen to
my law, how could I have a Kingdom, and how could I be their
ruler?  I have established my Kingdom to be a shield and
protection to my Church, to learn and comprehend my law, and to
carry out my purposes, that my will may be done on earth as it is
done in heaven, the Church through the law and Spirit of the
Gospel to preserve the virtue and purity of my Kingdom; and the
Kingdom to preserve and protect the Church from the aggressions
of the wicked and ungodly.  And behold, I do not want my own
will, but the will of my Father; the same is my Father and my
God, and your Father and your God, and your Father and your God,
and we are one, I in Him, and you in me.  Are I and my Father
with the Church?  Yes.  Are we not also with the Kingdom?  Yes.
Am I not your God, your Ahman Christ?  You so acknowledge me.  My
Father is King of Kings and Lord of Lords.  I rule as my Father
directs me, and if ye rule and direct according to my will, under
the direction of my servant who is your president and head, are
we not one, and is it not the rule and government of God?
     And any Kingdom, or government, or dominion that is not
under my direction, and does not acknowledge me I will not
acknowledge, saith the Lord of hosts; and if they fight against
me and my laws, and my Church, and my Kingdom, they shall be
overthrown in mine own due time, for I have so decreed, Even so,
Amen."


189.  Journal of Discourses, Vol. 23:240-241; President John
Taylor; Ephraim, San Pete County; Sunday, August 20, 1882.

     Some people tell us we ought to proclaim polygamy.  We have
no such mission.  Further, if we were to proclaim the principle
that they call polygamy, they could not obey it.  We believe in
celestial marriage, in celestial covenants, in men and women
being united for time and for all eternity.  Are (P. 241) we
going to suffer a surrender of this point?  No, never!  No,
never!  We intend to be true to our covenants in time and in the
eternities to come.  They call it bigamy.  What is a bigamist?  A
man who marries one wife promising to be true to her, and
afterwards representing himself as an honorable man, marries
another one and deceives both of them.  He is a breaker of
covenants.  A polygamist does not do that.  Abraham, Jacob, David
and Solomon did not perpetrate such infamies.  Nor do we.  Bigamy
is an institution of a perverted Christianity and not ours.  We
make covenants with our wives, and we will be true to them and
they to us in time and in eternity.  Supposing, I say, we were to
preach this doctrine to the world, and tell them what David and
Abraham and the Patriarchs did, and they were to say we accept
it; could we administer in it?  No, and they could not enter into
this thing.  There are only a few in Utah associated with this
matter, comparatively, and those none but the most honorable,
pure and virtuous, yet our nation has seen fit to condemn
everybody, the non-polygamists as well as the polygamists,
because the non-polygamists happen to live in the same place as
the polygamists.


190.  Journal of Discourses, Vol. 23:294-301; Erastus Snow;
Tabernacle, Salt Lake City; Saturday morning, October 7, 1882.

     I believe it was in 1856, that the Republican party was
organized; at their first convention held in Philadelphia, they
incorporated in their platform the noted plank, "the two relics
of barbarism--slavery and polygamy," and pledged themselves to
rid the country of these two evils.  * * *
The authors of this republican plank have taken polygamy as
taught by the Latter-day Saints as being synonymous with the
polygamy of oriental nations, and the bigamy of the Christian
nations; this is clearly shown in the law of 1862, passed by the
Congress of the United States, designed for its suppression, the
term bigamy being used instead of polygamy.  The offence was made
to consist in (p. 295) the marriage rather than in the
cohabitation; . . . when in reality there was very little, if
any, similarity.  The bigamy of England and the American States
consists in crime and deception, the betraying and wronging of
two innocent and unsuspecting women.  While the corrupt, lying,
deceiving, unprincipled husband was feigning virtue and
integrity, both violating their confidence by lying and
deception, and by violating all the duties and obligations of
marriage--the duties that the father owes to the wife and
children and also to the State.  But the fact that our lawmakers
took this view of our social system when they passed this law,
shows how poorly and ill they comprehend the system of marriage
as taught by the Latter-day Saints.  The republican party had
this view of the case, no doubt, when they first announced this
noted plank.  * * *
     Anciently, when God's laws provided a government for ancient
Israel, marriage was honorable both plural and single, as all
students of the Bible know full well.  At the same time adultery
was punished by death.  * * * But our Christian statesmen are
offering premiums, for licentiousness, and are seeking to make
odious the honor and purity of marriage.  * * *
     (p. 297) For it is known to all students of history . . .
that polygamy has been the rule-- . . . polygamy has existed, and
has been recognized to a greater or less extent, so far as its
practice was consistent with the conditions of the people of the
various nations, it has been the rule from time immemorial; and
there has never been a time in the history of the world when it
has not been common and recognized among the nations of the
earth, with the exception of modern Europe.  * * *
     (P. 298) It is sheer sophistry on the part of our sectarian
friends and groundless assertion that monogamy, to the exclusion
of polygamy was introduced into Europe by the primitive
Christians; for that system of marriage was introduced prior to
the establishment of Christianity in Europe, by the Roman empire,
and became the form of marriage in early times when, as history
alleges, men were more numerous in Rome than women.  And the
earlier settlers of Rome were political refugees, renegades and
scapegraces from surrounding nations, and were under the
necessity of making raids upon their neighbors to procure wives;
and it became a matter of necessity and for mutual protection, to
limit the number to one.  It was the Roman state that limited the
number of a man's wives to one, and not the Christian church; and
this being done, it was perpetuated.  And history teaches us that
under that monogamic system, Rome became the most licentious of
all nations.  * * *
     (p. 301) And so did the Congress of the United States know
what they were doing in passing the Edmunds Bill, for when an
amendment was introduced making that proposed law binding upon
adulterers, it was quickly disposed of; and one gentleman who was
sitting near Captain Hooper at the time, remarked, that if that
were to carry, it would leave the House of Representatives
without a quorum.  Such an amendment, of course, did not express
the mind of our American statesmen and that of hireling priests;
they needed adulterers, whoremongers, and fornicators, to carry
out the vote in Utah over the Mormons. * * * It is not morality
they seek; it is not public purity they wish to maintain.  The
decision of the heavens is already passed upon them, and they
will go down like a mighty millstone cast into the depths of the
sea.  They cannot hold the reigns of government of this American
soil, only to work out their own destruction.


191.  Journal of Discourses, Vol. 23:278-280; President George Q.
Cannon; Tabernacle, Salt Lake City; Sunday, October 8, 1882.

     Now, I want to say for myself personally, if I had not
obeyed that command of God, concerning plural marriage, I believe
that I would have been damned.  That is my position; but I do not
judge any other man.  I am so organized that I could have lived,
if necessary, and God had commanded it, as a Catholic priest is
supposed to live, without knowing woman.  I believe that with
God's help I could have done that all the days of my life, if it
had been necessary for my salvation; but, on the contrary, when I
had taken one wife, after I had returned from one of my missions,
a spirit rested upon me that (p. 279) I could not resist; I felt
that I should be damned if I refused or neglected to obey that
law of God.  It was not prompted by any improper feeling; it was
not prompted by a feeling of lust, or a desire for women; but it
was an overpowering anxiety to obey the commandments of God.  * *
* I knew that God had commanded me, whether He had other men or
not; and I did obey it because of this overpowering command,
believing, as I have said, that I should be damned if I did not.
* * * The Prophet Joseph Smith said, and so taught, when he first
communicated this principle, that there had come a time in the
history of God's people, when if they did not obey that law, all
progress would cease, that the kingdom could go no further.  And
He commanded the servants of God, His associates, the Apostles,
to obey it, under penalty of losing the Spirit of God, under
penalty of their ceasing to progress in the work of our God.  * *
* There is no other (p.  280) course for me; that is the only
alternative before me.  To be untrue to my God, to be untrue to
the revelations of my God; to be untrue to the convictions of my
nature; to be untrue to the women--wives--whom I have covenanted
for time and all eternity to love, to revere and to protect, and
to my children, children borne to me by those women--to be untrue
to these, or to endure all the consequences that man may inflict
upon me for disobeying laws which are framed against my religion.
I am willing to trust to my God.


192.  Wilford Woodruff, History of his Life and Labors, by
Matthias F.  Cowley, p. 542; 13 October 1882.  For a reprint of
the revelation see The Life of John Taylor, pp. 349-351, by B. H.
Roberts; The Gospel Kingdom, p.  390 (4th ed., July 1964), by G.
Homer Durham.  (See quote #194 and #195.)

     On the 27th of the following September [1882] they met in
council to consider fully all the vacancies in the Quorum of the
Twelve and the First Council of Seventies.  It was decided to
leave the nominations entirely to the President of the Church,
which has been largely the custom from the beginning.
     On the 13th of October the First Presidency and the Twelve
met to receive the revelation of God to President Taylor, in
which the duties of the Priesthood and of the Saints were set
forth.  In the same revelation appears the call of President
George Teasdale of the Juab Stake, and President Heber J. Grant
of the Tooele Stake to the vacancies in the Quorum of the Twelve. 
Elder Seymour B. Young was called to fill the vacancy in the
First Council of Seventies and requested to keep the whole law of
God as a preparation for his new calling and labors.


193.  Life of Wilford Woodruff, p. 542, by Matthias F. Cowley;
October 13, 1882.

     Concerning the Patriarchal Order of Marriage, President
Taylor said:  .If we do not embrace that principle soon, the keys
will be turned against us.  If we do not keep the same law that
our Heavenly Father has kept, we cannot go with Him.  A man
obeying a lower law is not qualified to preside over those who
keep a higher law.' In harmony with the remarks of President
Taylor, Elder Woodruff observed:  .The reason why the Church and
Kingdom of God cannot advance without the Patriarchal Order of
Marriage is that it belongs to this dispensation just as baptism
for the dead does, or any law or ordinance that belongs to a
dispensation.  Without it the Church cannot progress.  The
leading men of Israel who are presiding over stakes will have to
obey the law of Abraham, or they will have to resign.'


194.  The Gospel Kingdom, p. 390; 4th ed.; revelation given to
President John Taylor; October 13, 1882.

     You may appoint Seymour B. Young to fill up the vacancy in
the presiding quorum of Seventies, if he will conform to my law;
for it is not meet that men who will not abide my law shall
preside over my priesthood.


195.  BYU Special Collection, Mss 188, L. John Nuttall Papers,
etc.  Box 5, file folder #11, "Doctrine"; John Taylor.  This is
made from a xerox of xerox of the original paper which is also
located with the papers.  See also Messages of the First
Presidency, 2:348-9 and The Gospel Kingdom by G. Homer Durham,
4th ed., p. 390; 13 October 1882.

Heber J. Grant and George Teasdale to fill vacancies in Twelve;
instructions to priesthood leaders--
     "Thus saith the Lord to the Twelve, and to the Priesthoods
and People of my Church:  Let my servants George Teasdale and
Heber J. Grant be appointed to fill the vacancies in the Twelve
that you may be fully organized and prepared for the labors
devolving upon you, for you have a great work to perform, and
there proceed to fill up the presiding Quorums of Seventies, and
assist in organizing that body of my Priesthood who are your co-
laborers in the ministry.  You may appoint Seymour B. Young to
fill up the vacancy in the presiding Quorum of Seventies, if he
will conform to my law; for it is not meet that men who will not
abide my law shall preside over my Priesthood; and, then proceed
forthwith and call to your aid any assistance that you may
require from among the Seventies to assist you in your labors in
introducing and maintaining the Gospel, among the Lamanites
throughout the land.  And then let High Priests be selected under
the direction of the First Presidency to preside over the various
organizations that shall exist among this people; that these who
receive the Gospel may be taught in the doctrines of my Church
and in the ordinances and laws thereof, and also in the things
pertaining to my Zion and my Kingdom, saith the Lord, that they
may be one with you in my Church and in my Kingdom.
     Let the Presidency of my Church be one in all things; and
let the Twelve also be one in all things; and let them all be one
with me and am one with the Father.
     And let the High Priests organize themselves, and purify
themselves, and this Priesthood and People of the Stakes over
which they preside, and organize the Priesthood in the various
stakes according to my law, in all the various departments
thereof, in the High Councils, in the Elders Quorums, and in the
Bishops and their Councils, and in the Quorums of Priests,
Teachers and Deacons, that every Quorum may be fully organized
according to the order of my Church; and, then, let them inquire
into the standing and fellowship of all that hold any Holy
Priesthood in their several Stakes; and if they find these that
are unworthy let them remove them, except they repent; for my
Priesthood, whom I have called and whom I have sustained and
honored, shall honor one [me] and obey my laws, and the laws of
my Holy Priesthood, or they shall not be considered worthy to
hold my Priesthood, saith the Lord.  And let my Priesthood humble
themselves before me, and seek not their own will but my will;
for if my Priesthood whom I have chosen, and called, and endowed
with the Spirit and gifts of their several callings, and with the
powers thereof do not acknowledge me I will not acknowledge them,
saith the Lord; for I will be honored and obeyed by my
Priesthood.  And, then, I call upon my Priesthood, and upon all
of my people to repent of their sins and shortcomings, of their
covetousness, and pride, and self will, and of all their
iniquities wherein they sin against me; and to seek with all
humility to fulfill my law, as my Priesthood, my Saints, and my
people; and I call upon the heads of families to put their houses
in order according to the law of God, and attend to the various
duties and responsibilities appointed therewith, and to purify
themselves before me, and to purge out iniquity from their
households.  And I will bless and be with you, saith the Lord,
and ye shall gather together in your holy places wherein ye
assemble to call upon [me], and ye shall ask for such things as
are right, and I will hear your prayers, and my Spirit and power
shall be with you, and my blessing shall be upon you, upon your
families, your dwellings, and your households, upon your flocks
and herds and fields, your orchards and vineyards, and upon all
that pertain to you; and you shall be my people and I will be
your God; and your enemies shall not have dominion over you, for
I will preserve you and confound them, saith the Lord, and they
shall not have power nor dominion over you; for my word shall go
forth, and my work shall be accomplished, and my Zion shall be
established, and my rule and my power and my dominion shall
prevail among my people, and all nations shall yet acknowledge
me.  Even so, Amen.


196.  ???--from xerox copies of original holographs.  Xeroxes are
in L. John Nuttall Collection at HDC, d 1269, Box 3.  Originals
may be at BYU.  Two page Ms.  "Correspondence" CHO; October 14,
1882.

     At a Meeting of the First Presidency, Apostles & Pres of
stakes held at Pres Taylor's office S L City Oct 14, 1882 at 10
a.m.
     The Revelation given through Prest John Taylor respecting
Priesthood read to the Apostles--was read to the Meeting.
     President Taylor referring to the Revelation upon Celestial
Marriage said when this principle was first made known to us by
Joseph Smith, it was in Nauvoo, and many of you will remember the
place very well.  We were assembled in the office over the brick
store, there being present Bro B.  Young Heber C Kimball, Orson
Hyde & myself.  Bro Willard Richards may have been present too,
but I am not positive.  Upon that occasion Joseph Smith laid
before us there the whole principle pertaining to this doctrine
and we believed it.  Having done this Joseph felt, as he said
that he had got a big burden rolled off his shoulders.  He felt
the responsibility of that matter resting heavily upon him.
Notwithstanding, however, that we received the principle &
believed it, yet we were in no great hurry to enter into it.
Sometime after this, I was riding out of Nauvoo when I met Joseph
coming up.  We met in the old graveyard--if any of you remember
the place--and I moved to Bro Joseph and he moved to me, 1 think
we were both on horseback, but of that I am not sure.  Said he
"Prest Taylor stop" and I stopped.  He looked me right in the
eye, and spoke with all the solemnity that I ever heard him
speak, said he:  "Brother Taylor, that principle has got to be
complied with forthwith; and if not, the Key will be turned." He
had told us before that if this principle was not entered into,
the Kingdom could not go one step further.  Well now that was a
singular kind of a statement to make.  Why?  We had not made
covenants that would reach unto [second page] eternity.  We were
married to our wives only until Death, and he said that if we
could not enter into covenants that the Gods had entered into in
the eternal worlds of what use was our religion?  We had got, it
is true, the first principles of the Gospel--doctrines that were
very good to live by, but would not go high enough to be
resurrected by.  And in regard to the attitude of people against
us now, why we have nothing of that kind to give up or sacrifice.
No, they may chop us into a thousand pieces, any one among us, we
could not do it, and we would not do it.  We[ll] I though[t] I
would refer to this at the present time.  Afterwards, I had the
principle made manifest to me definitely and positively so that I
knew, and I have never had a particle of doubt since.
     The 3 & 4 verses of the Revelation on the Eternity of the
Marriage Covenant, See 132 D & C, having been read Pres Taylor
said Now the question arises, would arise are men--The President
of the Church, The Twelve & others--men holding holy Priesthood
who do not enter into this order, fit to preside over the
Priesthood and why.  If a man is not going to obtain an
exaltation in the celestial Kingdom of God is he fit to preside
over the priesthood that are expected to go there?  These are
questions for us to ask.
     The 5 & 6th verses were read.  Pres Taylor said These are
very important things and they bring these matters home to us.
It is proper that we should comprehend these things.  We are not
at liberty to observe such principles as God imparts as pleases
ourselves [and] to reject the others & then claim blessings from
the hand of God.
     Thursday June 21/83 [sic] The Council house was burned this
morning commencing at 1215 o'clock.
     Sunday Oct 8/82 Elder Erastus Snow testified that Joseph
Smith was the sixth angel spoken of in the Revelations; It was so
recorded in the Kirtland Temple.


197.  Journal of Wilford Woodruff; October 14, 1882.

     A man obeying a lower law is not qualified to preside over
those who keep a higher law.  E[rastus] Snow said that Joseph
Smith said that the parable that Jesus spoke of that the man who
had one talent & hid it in the Earth was the man who had but one
wife & would not take another would have taken from him & given
to one who had more.


198.  Letter to Mrs. Malinda J. Merrill from Pres. John Taylor;
BYU Special Collections, File #M 1267; January 19, 1883.

Mrs. Malinda J. Merrill                                 Salt Lake
City, Utah
Fremont, Piute Co., Utah                 January 19, 1883

Dear Sister:

     In regard to the question which you have proposed pertaining
to plurality of wives you say:  "According to my understanding
the revelation, I thought it was sealing, but some say it is
plurality." Permit me to say that it is both, you will find that
the revelation is on the Eternity of the Marriage Covenant,
including Plurality of Wives, and the first paragraph reads:
"Verily thus saith the Lord, unto you my Servant Joseph, that
inasmuch as you have inquired of my hand, to know and understand
wherein I the Lord justified my Servants, Abraham, Isaac, and
Jacob; as also my servants Moses, David and Solomon, as touching
the principle and doctrine of their having many wives and
concubines." The question that was asked was evidently in
relation to those people, and especially in relation to the
plurality of wives.  In the 4th verse it is said:  "For behold, I
reveal unto you a new and everlasting covenant, and if ye abide
not that covenant, then are ye damned, for no one can reject this
covenant and be permitted to enter into my glory.  For all who
will have a blessing at my hand shall abide the law which was
appointed for that blessing, and the conditions thereof as were
instituted from before the foundation of the world, and as
pertaining to the New and Everlasting covenant, it was instituted
for the fullness of my glory, and he that receiveth a fullness
thereof, must and shall abide my law, or he shall be damned,
saith the Lord God."
     You ask:  "If a man and woman go to the House of the Lord
and get their endowments and are sealed for time and all
eternity, and they two live together quietly and peaceably and
teach their children the principles of life and salvation, and
bring them up in the fear of the Lord, will they gain an
exaltation in the Celestial Kingdom with a continuation of their
seed or not?  I have been sealed to my husband, and my
patriarchal blessing says:  "I shall raise children in the
Millennium," and I would like to live so as to gain that
blessing.  I hear men say that one cannot gain an exaltation and
a continuation of their seed in the eternal world unless they
take more wives than one, and I am anxious to understand it." In
fulfilling this, you have entered so far into the everlasting
covenant, which is so far acceptable before the Lord, but in
regard to the Law, it is further said, verse 32:  "Go ye,
therefore, and do the works of Abraham." The question is:  What
is the Law?  The 34th verse says:  "God commanded Abraham, and
Sarah gave Hagar to Abraham to wife.  And why did she do it?
Because this was the law; and from Hagar sprang many people.
This, therefore, was fulfilling, among other things, the
promises." In the 37th verse it is said:  "Abraham received
concubines, and they bore him children, and it was accounted unto
him for righteousness, because they were given unto him, and he
abode my law:  as Isaac also, and Jacob did not other things than
that which they were commanded." "David also received many wives
and concubines, as also Solomon and Moses my servants; as also
many others of my servants, from the beginning of creation until
this time; and in nothing did they sin, save in those things
which they received not of me." 38th verse.
     You seem desirous to take part of the Law and reject the
other part, but it is plainly stated as above quoted, that they
were "to do the works of Abraham, and that if ye enter not into
my law, ye cannot receive the promise of my Father which was made
unto Abraham." It is further said:  "God commanded Abraham, and
Sarah gave Hagar to Abraham to wife, and that the reason why she
did it was because it was the Law." It is evident therefore from
the whole of the above that other wives were included in this law
as well as the one.
     You further inquire:  "What is the difference in a man
having dead wives sealed to him than living women, so that he has
one living wife; will they gain as great an exaltation if they
have dead women sealed to them as they would if they had living
women sealed to them?" This law pertains more particularly to the
living, and on this point I refer you to verse 52 wherein it is
said:  "And let mine handmaid, Emma Smith, receive all those that
have been given unto my servant Joseph, and who are virtuous and
pure before me; and those who are not pure, and have said they
were pure, shall be destroyed, saith the Lord God," and in the
64th verse:  "And again, verily, verily, I say unto you, if any
man have a wife, who holds the keys of this power, and he teaches
unto her this law of my priesthood, as pertaining to these
things, then shall she believe and administer unto him, or she
shall be destroyed, saith the Lord your God; for I will destroy
her; for I will magnify my name upon all those who receive and
abide in my law." "This is the law of Sarah, who administered
unto Abraham according to the law, when I commanded Abraham to
take Hagar to wife." You seem to be desirous to having dead women
sealed to your husband instead of living ones, where as the law
pertaining to these matters does not put things in that shape.
We read that the Lord commanded, and Sarah gave Hagar to Abraham
to wife, and it is for wives as well as husbands to perform their
part in relation to these matters as explicitly stated in verse
64 wherein it is said:  "If he teaches unto her the law of my
priesthood as pertaining to these things, then shall she believe
and administer unto him, or she shall be destroyed, saith the
Lord your God." Circumstances do not always place it in the power
of man to enter into this covenant and these matters are left
with the Lord to adjust, but no man or woman has authority to
point out any other way than that which the Lord has appointed.
                                                  Respectfully your 
Brother in the Gospel,
                         /s/ John Taylor


199.  Utah Stake Historical Record, 1877-1888, p. 271, record
#64904; Church Archives; Quarterly Conference held March 3rd and
4th 1883, Sunday 2 P M.

     Prest. Smoot then made brief explanations in regard to the
progress of the Tabernacle.
     Prest. W. Woodruff then occupied the stand reading from the
Doc. and Covt. relative to the sealing ordinance.
     followed by Prest. Jos. F. Smith who gave a history of the
coming forth of the Revelation on Celestial Marriage; and said as
follows.  Bro Woodruff has read a portion of a Revelation written
in 1843, known as the Revelation on Celestial Marriage which
however was revealed in 1831 one thousand eight hundred and
thirty one.  but never written untill July 12, 1843 but was not
then given as a commandment to the Church, but was given for a
specific purpose and was not presented to the Church untill 1852
or 3.  it was then first read to the Church in Conference
assembled up to that time it was not in force unto the whole
church but only to those to whom it was given but since 1852 it
has been binding upon the whole Church:  there were many
speculations in regard to its real meaning what was the duty of
the Latter day Saints in regard to this Revelation and what was
meant by the principles here set forth:  Joseph received it in
1831 but he was told by the Lord that the time was not come to
reveal it, and was forbidden to publish it save it be to a few.
Joseph did entrust this to a few soon after 1831.  Lyman E.
Johnson one of the Apostles received this from Joseph, we also
understand that Oliver Cowdery received it from Joseph did not
know of any others that Joseph entrusted it to.  L. E. Johnson
testified of this to Orson Pratt as early as 1832 or a little
later, and Brother Orson Pratt has left his written testimony of
the facts relating to this matter:  Oliver Cowdery was not so
discreet in regard to this matter but in consequence of his
conduct brought reproach upon the Church bringing upon the Church
the accusation of fornication and polygamy - he wrote an article
to stave off the impression that had been made which was
published in the Book of Doctrine and Covenants which has been
left out of the New Edition because it was not one of the
Revelations in latter times Joseph Smith was commanded to take
wives, he hesitated and postponed it, seeing the consequences and
the trouble that it would bring and he shrank from the
responsibility, but he prayed to the Lord for it to pass as Jesus
did, but Jesus had to drink it to the dregs so it was with Joseph
Smith, the Lord had revealed it to him, and said now is the time
for it to be practised but it was not untill he had been told he
must practice it or be destroyed that he made the attempt - in
1841 he had wives sealed to him - from that time untill his death
he had wives sealed unto him - Emma, his wife yielded but it was
not without considerable argument that she consented and with her
own hand gave to Joseph Smith four wives in this new and
everlasting covenant their names are Emily and Eliza Partridge
and Sarah and Maria Lawrence the latter two being sisters of
Henry Lawrence of Salt Lake City and I have their testimony and
of the witnesses of the Ceremony of their marriage - not
withstanding this young Joseph (the son of the Prophet) has
published to the world that his Father never had a plurality of
wives.  I do not think that Emma (Joseph Smiths wife) ever made
such an assertion and if she did she lied.  Soon after the
marriage of Joseph to the four ladies mentioned Emma repented of
having given them to Joseph and told Joseph that if [he] would
not give them up, she would bring him up before the law and
became very bitter about this time under this threat and on
account of the determined manner of Emma, Joseph went to his
brother Hyrum and had a talk with him about it.  Hyrum told
Joseph if you will write the Revelation I will take it and go and
see Emma for I can convince her that it is true.  Joseph smiled
at Hyrum saying you do not know Emma as well as I do - but Hyrum
said he still had faith that he could do as he said, and to
satisfy his brother Hyrum, Joseph caused the Revelation to be
written on the 12th July 1843.  Joseph with Hyrum went into the
office and Joseph commanded Wm. Clayton to write as he should
dictate.  Joseph was asked by Hyrum to get the Urim and Thummim.
Joseph said he knew it from beginning to end, he then dictated it
word for word to Wm. Clayton as it is now in the Doctrine and
Covenants it was written for this purpose at Hyrums suggestion,
after it was done, Joseph said there that is enough for the
present, but I have a great deal more, which would be given
hereafter; Hyrum went to Emma and returned without making any
impression upon her; some two or three days after this Emma
getting so violent Joseph burned the Revelation to pacify her
saying "there that is the last of it" and for the rest of the
time he was more or less in her power, and all he done hereafter
in relation to this law, was done in secret, unbeknown to Emma:
the new and everlasting Covenant is marriage, plural marriage -
men may say that with their single marriage the same promises and
blessings had been granted, why cannot I attain to as much as
with three or four, many question me in this manner I suppose
they are afraid of Edmunds, what is the Covenant?  it is the
eternity of the marriage covenant, and includes a plurality of
wives and takes both to make the law - the Lord leads the mind
along step by step to this point - first that all covenants must
be made by this power - next the eternity of the covenant
reaching into Eternity after this the Lord tells us what the Law
is and how he justified his servants.  God commanded Abraham and
Sarah gave Hagar to Abraham because this was the law ordained for
the fullness and glory of God before the world was.  This was the
law and from Hagar sprang many nations, the Lord has said that to
whom this Revelation is given, that they are eligible to this
law, its blessings and its requirements - the men can only be
saved by acts of Righteousness and the woman are under the same
law.  Joseph Smith declared that all who became heirs of God and
joint heirs of Christ must obey his law or they cannot enter into
the fullness and if they do not they may lose the one talent,
when men are offered knowledge and they refuse it they will be
dammed and there is not a man that is sealed by this priesthood
but covenants to enter into the fullness of the law and the same
with the woman she says she will observe

all that pertains to the new and everlasting Covenant both are
under the Covenant - and must obey if they wish to enter into a
continuation of the lives or of the seeds.
     The choir sang an anthem and the conference adjourned.


200.  Journal of Discourses, Vol. 24:75; Erastus Snow;
Tabernacle, Salt Lake City, April 6, 1883.

     It is as Jesus said concerning the man who hid it in a
napkin; he laid it carefully away, and by and by brought it out,
saying, here it is as I received it, not having increased at all;
in other words, we are just where we were when we started.
Another one says I received two talents; and have increased to
four, another says I received five talents, and now have ten; the
master says to the one who hid his talent, who perhaps laid it
carefully away and kept it nice, watching over it with the
greatest care; or in other words, to him who did not multiply and
increase, but on the contrary took pains to avoid doing so, .Take
from him that which he seems to have and give to him that has
ten; for he that has and improves upon that which he receives,
shall receive more abundantly.'


201.  Messages of the First Presidency, 2:354; John Taylor; 14
April 1883.

Organization of Seventies
     "What ye have written is my will, and is acceptable unto me:
and furthermore, Thus saith the Lord unto the First Presidency,
unto the Twelve, unto the Seventies and unto all my holy
Priesthood, let not your heart be troubled, neither be ye
concerned about the management and organization of my Church and
Priesthood and the accomplishment of my work.  Fear me and
observe my laws and I will reveal unto you, from time to time,
through the channels that I have appointed, everything that shall
be necessary for the future development and perfection of my
Church, for the adjustment and rolling forth of my kingdom, and
for the building up and the establishment of my Zion.  For ye are
my Priesthood and I am your God Even so. Amen.


202.  Journal of Discourses, Vol. 24:146; George Q. Cannon;
Quarterly Stake Conference held in Logan, Cache County, Utah;
Sunday morning, May 6, 1883.

     And I obeyed the doctrine of patriarchal marriage, upon the
same principle of salvation and of exaltation, and that if I
would be exalted in the presence of God I must obey the law.


203.  Abraham H. Cannon "Journal", Vol. IV:47-8 of original
journal; BYU Special Collections; 10 June 1883.

     Sunday June 10th 1883 - At a mtg in Centerville, several
Apostles & all of the First Council of Seventy were present and
the discussion of plural marriage came up.
     "Bro. Thomas Grover testified to having heard the revelation
on celestial marriage read by Hyrum Smith in the high council
previous to the death of the Prophet.  All of the council present
excepting three accepted the doctrine, and those three soon
afterwards apostatized.  Bro. Nobles testified to having
performed the first ceremony in celestial marriage in this
generation he sealing his wife's sister to the Prophet Joseph."
239.  Journal of Abraham H. Cannon, Vol. 12:217; Salt Lake City;
July 9, 1890.

     Mina was very much changed in feeling this evening.  She
repented the course she had taken, and after considerable talk
she begged my forgiveness for what she said last night.  This I
readily granted, and all past differences were settled.  Her
mother had been down today and gave her a good scolding for her
folly, and this helped, I suppose to convince her of her
foolishness.


240.  Journal of Abraham H. Cannon, Vol. 12:218; Salt Lake City;
July 10, 1890.

     Though rabid anti-Mormons are working against the people,
yet the Republican Party are becoming more favorably impressed
with regard to the importance of securing Mormon votes and
influence and the leaders feel as though Utah should be admitted
as a State into the Union.  Even Secretary of State Blaine is
desirous of Utah's admission; while Stephen B. Elkins says he is
in favor of admitting the Territory 'polygamy or no polygamy.'
The Democrats might have won several States had they but
possessed sufficient courage when Cleveland was President to
admit Mormons to political power, but they failed to do so and
now realize their loss.---The resolution of the First Presidency
of June 30/90 in regard to plural marriages was read.  It is to
the effect that none shall be permitted to occur even in Mexico
unless the contracting parties, or at least the female, has
resolved to remain in that country.


241.  Journal of Abraham H. Cannon, Vol. 13:112; Salt Lake City;
September 26, 1890.

     (After just arriving from a trip south.) . . . I was met by
Mina with the buggy, and drove to the farm where I found all
well.  There is considerable comment and fault-finding among some
of the Saints because of a manifesto which Pres. Woodruff issued
on the 24th inst., in reply to a statement made by the Utah
Commission that plural marriages were still authorized and
celebrated, and that within the past year some 40 or more had
been performed.  Pres. W. denied this allegation, and said that
such marriages were forbidden by the Church in this Territory,
and he called upon the Saints to submit to the law of the land in
this particular.  In his declaration, however, there is no
renunciation of principle nor abandonment of families
recommended, as some fault-finders try to make it appear.


242.  Journal of Abraham H. Cannon; Salt Lake City; Tuesday,
September 30, 1890.

     I was at the office by 8 a.m. and was copying our Quorum
meeting minutes nearly all day until noon.  At 2 p.m. our Quorum
meeting was held.  There were present Lorenzo Snow, Franklin D.
Richards, Moses Thatcher, Francis M. Lyman, John H. Smith, Heber
J. Grant, John W. Taylor and myself.
     J. W. Taylor was called to act as clerk.  Opened by singing,
.Come let us anew,' etc.  Prayer by John H. Smith.  Pres. Snow
was pleased to meet and felt that if we really deserve a blessing
we will get it as the Lord is willing to bestow light and wisdom
upon us, and in these meetings it is our privilege to receive
great knowledge.  Some business matters pertaining to Stake
Conferences, missionaries and changes in Bishops, etc., were
briefly discussed.  Referring to Pres. Woodruff's late manifesto
concerning plural marriage, Pres. Snow said:  The Lord will not
permit any faithful Saint to loose blessings through the acts of
the wicked, or because of circumstances over which the individual
has no control. . . . God has a right to suspend His law, as He
has done in the inspiration under which Pres. Woodruff wrote the
manifesto, and as the Savior did when He suspended the law of
Moses and permitted the disciples to pluck corn on the Sabbath
day when they were hungry.  The very important law concerning
baptism is at times suspended as in the case of married women
whose husbands are opposed to the gospel, or minors whose parents
object to the baptism of their children.  I can see great good
and no inconsistency in this matter.  Many honorable men in this
nation have been opposed to us because they believed we were
disloyal, but this declaration will remove stumbling blocks from
the paths of such persons.
     F.D. Richards:  In the issuance of this Manifesto I see
good, and those who possess the spirit of revelation will
understand and appreciate it.  Before the War of the Rebellion
slaves were refused baptism unless their masters consented, and
because of the refusal of the latter to permit such things the
gospel was withheld for 25 years from the Southern States.  When
Pres. Woodruff prepared his Manifesto it was without the aid or
suggestions of his counselors.  He took a clerk and went to a
room alone where under the spirit of inspiration he dictated the
declaration he desired to make, and there was only one slight
change made therein when it was read to Counselors Cannon and
Smith.  Therefore I feel it is from the Almighty.  The Lord is
causing the wisdom of men to fail.  The Supreme Court held the
case of the Church property under advisement for over a year and
then rendered so foolish a decision that when they began to
consider the result, they vacated their own order, and in some
matters will give a decision later.  Thus the highest tribunal in
this land is confused and disgraced when it seeks to do wrong to
the Saints.
     John W. Taylor:  When I first heard of this Manifesto I felt
to say 'Damn it', but on further thought I felt it was not right
to be so impulsive.  I do not yet feel quite right about it.  My
father when President of the Church sought to find a way to evade
the conflict between the Saints and government on the question of
plural marriage, but the Lord said it was an eternal an
unchangeable law and must stand.  Pres. Woodruff lately received
an encouraging revelation in regard to this principle, and now I
ask myself, .Is the Lord a child that He thus changes?. Yet I
feel that the Lord giveth a law and he can also take it away.
     Moses Thatcher:  In 1885 Pres. Taylor made a public
statement in the Tabernacle that he had taken a house to place
himself outside the reach of the law, and many persons then felt
and do feel that he was seeking to evade the issue, just as many
now feel concerning Pres. Woodruff's declaration.  Yet I feel
that both of these brethren acted exactly right.  The law of God
is not abrogated, but in order to try the nation which has long
called us traitors because of the practice of this principle, the
cause of offence is removed, so that the law-makers and people
may be left without just excuse in their prosecution of the
Saints.  This Manifesto will doubtless have the effect, however,
to make the attacks upon us in other directions more bitter, and
we may have to suffer greatly at the hands of the wicked, yet it
is satisfying to my feelings.  It may force us to make friends
with the .battle-axe' of the Lord in Canada and Mexico, and we
will yet become the saviors of the Constitution of our country. .
. .
     F. M. Lyman:  I endorse the manifesto, and feel it will do
good.  I design to live with and have children by my wives, using
the wisdom which God gives me to avoid being c

aptured by the
officers of the law.
     He gave a brief account of his recent labors.  We then
adjourned till tomorrow at 10 a.m.  Benediction by John H. Smith.
. . .


243.  Journal of Abraham H. Cannon; Salt Lake City; Wednesday,
October 1, 1890.

     . . . At the latter time I went to my Quorum meeting (10
a.m.) in the Gardo House.  In addition to the brethren of
yesterday Anthon H. Lund was present today.  Singing, "0 My
Father," etc.  Prayer by Lorenzo Snow in which he asked that if
it was the Lord's will, we might be permitted to see his face
even as Joseph and Oliver, and Moses of old did.
     John H. Smith:  I cannot feel to say that the manifesto is
quite right or wrong.  It may be that the people are unworthy of
the principle and hence the Lord has withdrawn it.  I cannot
consent to cease living with my wives unless I am imprisoned.
     Heber J. Grant:  I approve of the Manifesto, and feel that
it is merely a public announcement of the course which we had
already decided in our private councils to adopt, and this being
the case I do not know why we should not receive any possible
benefits which may arise from a public declaration.  Yet I
believe greater trouble will follow the prominent Elders in the
Church through the adoption of this policy.  If this plan had
been accepted in the beginning of this crusade the nation would
not have been tried as it has been, and would not be worthy of
condemnation such as it now merits, hence I feel this has come at
the proper time.
     Anthon H. Lund:  Sickness prevented my being here yesterday
to my sorrow.  I feel that the manifesto will result in good.  I
gave my approval to what had been said.
     Moses Thatcher:  I think the brethren should so arrange
their families that women bearing children shall not be in
constant fear of capture.  For this feeling is bound to affect
the offspring both in mind and body to its injury.  The troubles
will perhaps cause us to seek refuge in Mexico where there are
twelve millions of Lamanites to whom we can then turn our atten-

tion, and when they are converted they will form the battle-axe
of the Lord, and we will help them to redeem and build up Zion.
     Lorenzo Snow:  I am pleased at our unanimity of feelings,
and know that the Lord will direct us aright. . . .


244.  Journal of Abraham H. Cannon; Salt Lake City; Thursday,
October 2, 1890.

     . . . At 12 o.clock our Quorum met with the First
Presidency.  Present:  W. Woodruff, Geo. Q. Cannon, Jos. F.
Smith, L. Snow, M. Thatcher, F. M.  Lyman, J. H. Smith, H. J.
Grant, J. W. Taylor, A. H. Lund and myself. . . . The Manifesto
was next discussed, and finally on motion of F. M. Lyman all
voted to sustain and approve it.  The question as to whether or
not it should be presented to the Saints for approval or
rejection at our conference was discussed at some length.  Some
felt that the assent of the Presidency and Twelve to the matter
was sufficient without committing the people by their votes to a
policy which they might in the future wish to discard.
     Joseph F. Smith:  He presented the view that it would lack
much force and would not bring the desired results unless
accepted by the vote of the people.  The Manifesto had already
been the means, he was convinced, of presenting [preventing?] the
enactment of Edmunds. bill, which passed the Senate, confiscating
the Church personal property to the school fund.  Now if we could
convince leading men of the nation that it is the bona fide
intention of the people to have no more plural marriages in this
country in conflict with the laws, it would no doubt bring some
concessions on the part of the government towards those who have
already entered into the plural relation.  The matter of
presenting the Manifesto to the Conference was left open for the
present.  It was, however, resolved that we use our private
influence at present to prevent our brethren from going into
court and promising to obey the law; and as soon as possible we
take steps to get some favors from the government for those who
already have more wives than one.


245.  Journal of Abraham H. Cannon, Vol. 13:129; Salt Lake City;
Sunday, October 5, 1890.

     After meeting (Conference in the Tabernacle) our quorum met
the First Presidency at the Gardo House where we agreed that John
T. Caine would suit us as Delegate to Congress, if he was
acceptable to the convention which meets on Tuesday.  A telegram
was read from J. T. Caine concerning an interview with Secretary
of the Interior Noble.  The latter felt that he could not accept
Pres. W. Woodruff's Manifesto without its acceptance by the
Conference as authoritative, against the statements of the Utah
Commission and Gov. A. L. Thomas.  It was therefore decided to
present the matter tomorrow for the vote of the people.  It was
said that Gov. Thomas had overreached himself in his zeal, and
this thing would break his influence... At 7:30 the largest
Priesthood meeting I ever attended was held in the large
Tabernacle. . . .


246.  Doctrine and Covenants Commentary, revised edition, 1951,
pp. 836-837; Publication Committee:  Joseph Fielding Smith,
Harold B. Lee, Marion G.  Romney; MANIFESTO was dated Sept. 24th,
1890 & read & accepted in General Conference on October 6, 1890.

This is the full text of the Manifesto:
     Press dispatches having been sent for political purposes,
from Salt Lake City, which have been widely published, to the
effect that the Utah Commission, in their recent report to the
Secretary of the Interior, allege, that plural marriages are
still being solemnized and that forty or more such marriages have
been contracted in Utah since last June or during the past year,
also that in public discourses the leaders of the Church have
taught, encouraged and urged the continuance of the practice of
polygamy,
     I, therefore, as President of the Church of Jesus Christ of
Latter-day Saints, do hereby, in the most solemn manner, declare
that these charges are false.  We are not teaching polygamy or
plural marriage nor permitting any person to enter into its
practice, and I deny that either forty or any other number of
plural marriages have during that period been solemnized in our
temples or in any other place in the Territory.
     One case has been reported, in which the parties allege that
the marriage was performed in the Endowment House, in Salt Lake
City, in the spring of 1889, but I have not been able to learn
who performed the ceremony; whatever was done in this matter was
without my knowledge.  In consequence of this alleged occurrence
the Endowment House was, by my instructions, taken down without
delay.
     Inasmuch as laws have been enacted by Congress forbidding
plural marriages, which laws have been pronounced constitutional
by the court of last resort, I hereby declare my intention to
submit to those laws, and to use my influence with the members of
the Church over which I preside to have them do likewise.
     There is nothing in my teachings to the Church or in those
of my associates, during the time specified, which can be
reasonably construed to inculcate or encourage polygamy, and when
any Elder of the Church has used language which appeared to
convey any such teaching, he has been promptly reproved.  And I
now publicly declare that my advice to the Latter-day Saints is
to refrain from contracting any marriage forbidden by the law of
the land.
                         WILFORD WOODRUFF
               President of the Church of Jesus Christ
                         of Latter-day Saints

President Wilford Woodruff issued his Manifesto against the
practice of plural marriage, and this was accepted by a unanimous
vote of the General Conference assembled in Salt Lake City, Oct.
6th, 1890.  (Commentary, p.  836)


247.  General Conference, October 6, 1890.  See end of D&C for
reference to following:

President Lorenzo Snow speaking after the Manifesto was read:
     I move, that, recognizing Wilford Woodruff as the President
of the Church of Jesus Christ of Latter-day Saints, and the only
man on the earth at the present time who holds the keys of the
sealing ordinances, we consider him fully authorized by virtue of
his position to issue the manifesto which has been read in our
hearing and which is dated Sept. 24, 1890, and that as a Church
in General Conference assembled, we accept his declaration
concerning plural marriages as authoritative and binding.  The
vote to sustain the foregoing motion was unanimous.


248.  Journal of Abraham H. Cannon, Vol. 13:130; Salt Lake City;
Monday, October 6, 1890.

     . . . The Church authorities were presented and sustained.
O. F.  Whitney then read the Articles of our Faith and on motion
of Franklin D.  Richards they were accepted by the Church as its
rules of guidance.  Pres.  Woodruff's manifesto was then read,
and Lorenzo Snow moved that recognizing Pres. W. as the only man
who now holds the keys of the sealing ordinance upon the earth,
we sustain him in his action in this matter.  The vote was
unanimous. . . . Pres. Woodruff (12 min.) expressed his gratitude
to the Saints for the support they had given him.  He knew God
would over rule this act for the good of His Saints.  His course
had been taken under direction of God, and rather than do
anything contrary to the will of God, he would allow himself to
be taken out to his death. . . .


249.  Journal of Abraham H. Cannon, Vol. 13:131-134; Salt Lake
City; Tuesday, October 7, 1890.

     . . . I then went to the Gardo House where the majority of
the First Presidency, Twelve, First Seven Presidents of the
Seventy, Presiding Bishopric and Presidents of Stakes were
assembled. . . .
     George Q. Cannon:  I feel like saying, Damn the law.  We can
expect neither justice nor mercy in the administration of the law
with the present corrupt administrators.  Women should be
encouraged, for some feel as though they had been betrayed, and a
man who will act the coward and shield himself behind the
Manifesto for deserting his plural wife or wives, would be
damned.  I will prophesy that in our action at conference
yesterday lies safety; the Lord has revealed this much to me.  I
believe that before long your men will be allowed to vote.  If it
were not for my public duties I would not live a day in my
present condition, but my family understand that my liberty
depends on refraining from visiting them in their homes and they
are contented.
     W. Woodruff:  This manifesto only refers to future
marriages, and does not affect past conditions.  I did not, could
not and would not promise that you would desert your wives and
children.  This you cannot do in honor.
     W. F. Rigby of Bannock State:  I know of cases in Bannock
and Cache Stakes where some men are legalizing certain wives by
marrying them before the Justice of the Peace, and then abandon
the others.  The sons of these deserted wives feel so enraged
that they threaten to kick their fathers if they ever darken
their doors.
     Moses Thatcher:  "If such things are done, those guilty
should repent and do right or be severed from the Church." Father
thought a private labor should be immediately commenced with such
faithless men.
     Angus M. Cannon:  Because of the Manifesto many will feel
justified in promising to obey the law when brought into court.
I would not feel justified in such a course, but many may. . . .


250.  John M. Whitaker Daily Journal; Journal 7, p. 11 (Vol
1:242, U. of U.  edition); November 1, 1890.  Typed as in
original without use of [sic].

     November 1st, 1890.  Tonight after my days work, we all
attended the regular anniversary Party of President John Taylor
in the 14th ward assembly Hall, at which Presidents Wilford
Woodruff and George Q. Cannon and other of the General
Authorities were present, and at which Presidents Woodruff and
Cannon related how President Taylor was tried as Abraham of Old,
by the Prophet Joseph Smith just after the revelation on
Plurality of wives was received, at a special meeting of the
Twelve when the prophet explained the revelation to them, a
number were very reluctant and in fact felt they could not
support such a principal and John Taylor was the only one who
stood up for the Prophet and a short time after this, the Prophet
went to the home of President Taylor, and said to him, "Brother
John, I WANT LEONORA, president's Wife,, of all the requests
coming from the Prophet, this was the last straw; it is said.
John Taylor never answered the prophet, turned away and walked
the floor all night, but the next morning, went to the home of
the Prophet's and said to him, Brother Joseph, IF GOD Wants
Leonora He can have her. That was all the prophet was after, to
see where President Taylor stood in the matter, and said to him,
Brother Taylor, 'I don't want your wife, I just wanted to know
just where you stood.' President Taylor was one of the most
devout, loyal and Trustworthy persons the Prophet ever had save
his Bother Hyrum, he loved him and offered his life for him at
Carthage, when he stood in the doorway, parrying off the bullets
fired by the mob, and at the Family Reunions often told his
family How he loved the Prophet, and also said there is no love
in the world equal to the Love I had for Joseph Smith How I loved
that man, it was a different kind of love, surpassing an love for
woman.  He often wept in relating his experiences with the
Prophet to his family and from the prophet he drank in the spirit
of the Celestial order of thing and breathed in his heart the
spirit of Celestial things, and no man in or out of the church
has a better understanding of the great principles of the Kingdom
of God and of Heavenly order of things than John Taylor.  He
breathed it in his speeches and in his writings as a Defendant of
the Faith, and even President Brigham Young once said of him,
John Taylor is the greatest mind I have ever met.

251.  Journal of Abraham H. Cannon, Vol. 13:159-160; Salt Lake
City; November 2, 1890.

     In relation to S. F. Ball who desires to go to Mexico and
get a fourth wife, Father said it could not be done, as such
things had ceased to occur even there.  One young man who
recently had this privilege, came back and allowed the knowledge
of it to go out, and thus put the Church in danger.  Father
feels, as I do, that it is best to entirely cease the performance
of such marriages for the present and thus make the brethren more
appreciative of present blessings.


252.  Journal of Abraham H. Cannon, Vol. 13:184; Salt Lake City;
December 1, 1890.

     Pres. Harrison's message to Congress today expresses
pleasure at the increase of the Gentiles in Utah, and at Pres.
Woodruff's manifesto.  He says, however, that the doctrine of
polygamy is not abolished by this announcement, and while not
wishing to see legislation against a mere belief he suggests that
the Mormons be given no power whereby they may make this practice
lawful.


253.  Journal of Abraham H. Cannon, Vol. 13:185; Salt lake City;
December 2, 1890.

     I attended my Quorum meeting. . . . We then spent nearly two
hours in interesting and instructive conversation on various
points of doctrine.  The subject of the Josephite Church, its
authority and gifts, was discussed, in the course of which John
Henry Smith read a letter to him from the head of that Church--
Joseph Smith--dated Nov.r 7th - the people and authorities here
are congratulated therein for our abandonment of plural marriage,
and the writer suggests that this matter could not have
originated with the Lord or it would have remained unchanged.---
This man is certainly not sincere or he would have accepted the
truth long ago, as he has had abundant evidence given him that
his father, the Prophet, had more than one wife.


254.  Journal of Abraham H. Cannon, Vol. 14:87; Salt Lake City;
April 2, 1891.

     (At the Gardo House with the Quorum) Thereafter Pres.
Woodruff spoke:  In the name of Jesus Christ I say that God has
not forsaken the Presidency or Twelve.  He inspired me to issue
the Manifesto and if he had not done so I should never have taken
that course even though all ordinances for the living and the
dead had ceased, and our temples had fallen into the hands of our
enemies.  The principle of plural marriage will yet be restored
to this Church, but how or when I cannot say.  God will hold this
nation responsible for the wrongs done this people.

255.  Journal of Abraham H. Cannon, Vol. 15:36-37; Salt Lake
City; August 20, 1891.

     (Respecting anticipated meetings with the Master in
Chancery) I attended my regular council meeting where all the
Presidency and Twelve were present excepting Brigham Young, John
Henry Smith and Geo. Teasdale. . . . it is felt that the
situation here demands the saying of something in regard to the
Manifesto and our future intentions in regard to polygamy, and
hence it is expected that we will prove that the latter is really
abandoned.  Written questions, which it is likely will be asked
in court, has been sent to all the Twelve for their replies. . .
.


256.  Journal of Abraham H. Cannon, Vol. 15:85-88; Salt Lake
City; October 7, 1891.

     . . . attended a meeting of the Presidents of Stakes, their
counselors, the Bishops and their Counselors, the Presidency,
Twelve and First Council of Seventies. . . . President Jos. F.
Smith spoke.  Among other things he said:  'God will not justify
you in kicking out your families and stultifying yourselves in
the eyes of all good men.  We do not want you to leave your wives
because of the Manifesto.  Tell your people to take care of their
families just as they have always done.  What, cohabit with them?
I would advise them not to do it in the United States.  Take them
where they will be safe and where you can live with them without
violating the law.  The time will come when those who endure
faithful in this practice will receive a full, complete
deliverance and be more exalted.  All the principles are just as
true as they ever were, and if they have been withdrawn it is
because the people as a rule are unworthy of them. . . .'
     Pres. Woodruff said among other things:  'I never would have
issued the Manifesto had it not been for the inspiration of God
to me.' About 3:15 p.m. we adjourned, and the Presidency and
Twelve went to the Gardo House where we had some dinner, and then
had a Council meeting concerning the replies we shall give
concerning polygamy and cohabitation when the Church cases come
before the Master in Chancery in the near future.  There was
considerable discussion with the result that we all got to the
point where we realize that polygamy is no longer a law of the
Church, and as far as our present families are concerned we must
support and honor them, though if we live with them it is at our
peril.


257.  Journal of Abraham H. Cannon, Vol. 15:103; Salt Lake City;
October 19, 1891.

     (Wilford Woodruff on witness stand before Master in
Chancery) Father and Pres. Woodruff were placed on the witness
stand and questioned as to the uses to which Church funds
received from tithing and donations had been put.  They were also
examined as to the meaning and intent of the Manifesto.  They
gave it their views that plural marriages had ceased in the
Church and cohabitation was discountenanced.  In fact, Pres.
Woodruff said that he intended in the Manifesto to cause men who
had plural wives to cease associating with them.  This was on
reply to Dickson's inquiry.


258.  Wilford Woodruff Diary; Wilford Woodruff; Oct. 25, 1891.

"Thus saith the Lord" not to be used excessively
     ". . . The Lord is with us & gives us revelation.  But I
will say for myself that I wish to Avoid saying 'Thus Saith the
Lord' as far as I Can when I give the will of the Lord to the
people.  In the days of Joseph Smith it was 'Thus saith the Lord'
almost daily until the revelations now embodied in the Book of
Doctrine & Covenants had been given.  Since that day President
Brigham Young and John Taylor to myself have seldom used the
words 'Thus saith the Lord' when giving the word of the Lord to
the people.  In the 68 Sec of the Book of D&C we are informed
that when men speak as they are moved upon by the Holy Ghost it
is word of the Lord & revelation.


259.  Journal of Abraham H. Cannon, Vol. 15:110; Salt Lake City;
October 29, 1891.

     (Abraham H. Cannon visit with his father, George Q. Cannon)
He believes as I do that after a while a change will come whereby
polygamists will be allowed to live with the families they
already have.


260.  Deseret News; reported by Arthur Winter; November 7, 1891.
Remarks made by President Wilford Woodruff at the Cache Stake
Conference, held in Logan, Sunday afternoon, on November 1, 1891.

     I have had some revelations of late, and very important ones
to me, and I will tell you what the Lord has said to me.  Let me
bring your minds to what is termed the Manifesto.  The Lord has
told me by revelation that there are many members of the Church
throughout Zion who are sorely tried in their hearts because of
that Manifesto.  And also because of the testimony of the
Presidency of the Church and the Apostles before the Master in
Chancery.  Since I received that revelation I have heard of many
who are tried in these things, though I had not heard of any
before that particularly.  Now, the Lord has commanded me to do
one thing, and I fulfilled that commandment at the conference at
Brigham City last Sunday, and I will do the same here today.  The
Lord has told me to ask the Latter-day Saints a question, and He
also told me that if they would listen to what I said to them and
answer the question put to them, by the spirit and power of God,
they would all answer alike, and they would all believe alike
with regard to this m