Joseph Smith Quote About Seeing His Hourse Again

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Joseph Smith (Dec 23, 1805 – June 27, 1844) was an American religious leader and the founder of the Latter Solar day Saint motility whose electric current followers include members of The Church of Jesus Christ of Latter-day Saints, the Customs of Christ, and other Latter Day Saint denominations. The early life of Joseph Smith covers his life from his birth to the finish of 1827.

Smith was built-in in Sharon, Vermont, the fifth of eleven children born to Joseph and Lucy Mack Smith. By 1817, Smith's family unit had moved to the "burned-over district" of western New York, an surface area repeatedly swept by religious revivals during the Second Corking Awakening. Smith family unit members held divergent views well-nigh organized religion, believed in visions and prophecies, and engaged in certain folk religious practices typical of the era. Smith briefly investigated Methodism, but he was generally disillusioned with the churches of his day.

Around 1820 Smith is said to have experienced a theophany, now known as his First Vision among adherents. Around this time he, along with other male members of his family, was hired to assist in searching for buried treasure. In 1823, Smith said an angel directed him to a nearby hill where he said was cached a book of gold plates containing a Christian history of ancient American civilizations. According to Smith, the angel prevented him from taking the plates in 1823, telling him to come back in exactly a year. Smith made almanac visits to the hill over the side by side three years, reporting to his family that he had not yet been allowed to take the plates.

Meanwhile, during one of Smith's treasure hunting expeditions, he met and barbarous in dear with Emma Smith from Harmony Township, Susquehanna Canton, Pennsylvania, whom he married in 1827. Returning with Emma to the hill in 1827, Smith said the affections allowed him to take the plates simply forbade him from showing them to anyone except those to whom the angel directed. As news of the plates spread, Smith'southward one-time treasure hunting assembly sought to share in the proceeds, ransacking places they idea the plates were hidden. Intending to translate the plates himself, Smith moved to Harmony Township to live with his in-laws.

Childhood [edit]

Smith was born in Sharon, Vermont, the fifth of eleven children born to Joseph Smith Sr. and Lucy Mack Smith. Through modern Deoxyribonucleic acid testing of Smith'south relatives, it's probable that the Smith family were of Irish descent originally. Smith carried the Y-Dna marker R-M222, a subclade of Haplogroup R1b found almost entirely in people of Northwestern Irish descent today.^{[i] [2]}

The Smiths were a middling farm family, but suffered a fateful loss when Smith Sr., after speculating in ginseng and beingness cheated by a concern associate, was financially ruined. After he sold the family unit farm to pay his debts, the Smiths "crossed the boundary dividing contained buying from tenancy and twenty-four hours labor." In the adjacent fourteen years, the Smiths moved seven times.^[3]

Despite the moves and the financial woes, Lucy Smith remembered the menstruation of Joseph Smith'southward early babyhood equally "perfectly comfortable both for food and raiment also as that which is necessary to a respectable advent in society."^[4] And so during the wintertime of 1812–1813, typhoid fever struck along the Connecticut Valley, including the expanse around Lebanon, New Hampshire, where the Smiths had recently moved. A number of family members vicious ill, and Joseph experienced a common complication whereby typhoid bacteria infected bone, in Smith'southward case, the shin bone. Lucy later claimed that she had refused to allow her son's leg to be amputated; in fact, the Smiths had chanced on 1 of New England'due south most respected physicians, Nathan Smith, who "probably alone in American medicine at this time" advocated removal of the expressionless portion of the bone rather than amputation of the leg. Later the typically horrific early on nineteenth-century surgery without either anesthetic or antiseptic, Smith eventually recovered, though he used crutches for several years and had a slight limp for the residual of his life.^{[5] [half dozen]}

In 1814 the Smiths moved dorsum across the Connecticut River to Norwich, Vermont, where they suffered three seasons of crop failures, the terminal the result of the Twelvemonth Without a Summer.^[vii] The extended Smith clan had already moved west to New York, and in 1817, Joseph Smith Sr. traveled lone to Palmyra, New York, followed soon past the rest of his family—although not before Lucy Smith was forced to settle with some terminal-minute creditors.^[8] In Palmyra village, Smith Sr. and his oldest sons hired themselves out as common laborers, ran a "cake and beer shop," and peddled refreshments from a cart; Lucy painted cloth coverings for tables and stands.^[nine] When Smith was fourteen, he was evidently shot at, while returning home from an errand, but was not injured. The bullet missed him, hit a cow instead, and the perpetrator was not establish.^[10] In 1820, the family contracted to pay for a 100-acre (40 ha) farm but exterior Palmyra in Manchester Township.^[xi] The Smith family first built a log domicile,^[12] and so in 1822, under the supervision of Joseph Smith'southward oldest brother Alvin, they began edifice a larger frame business firm.^[13] Alvin died in November 1823, possibly as a consequence of being given calomel for "ailing fever", and the house remained uncompleted for a year.^[14] By this time Joseph Smith Sr. may have partially abdicated family leadership to Alvin,^[15] and in 1825, the Smiths were unable to make their mortgage payments. When their creditor foreclosed, the family unit persuaded a local Quaker, Lemuel Durfee, to buy the farm and rent information technology to them. Nevertheless, in 1829, the Smiths and five of their children moved back into the log house, with Hyrum Smith and his wife.^[16]

Joseph Smith had little formal schooling, simply may take attended schoolhouse briefly in Palmyra and received didactics in his home.^[17] Young Joseph worked on his family farm and maybe took an occasional odd job or worked for nearby farmers.^[18] His mother described him equally "much less inclined to the perusal of books than whatsoever of the rest of the children, but far more given to meditation and deep study." Lucy Smith besides noted that though he never read through the Bible until he was at to the lowest degree eighteen, he was imaginative and could regale the family with "the virtually amusing recitals" of the life and religion of ancient Native Americans "with as much ease, seemingly, as if he had spent his whole life with them."^[19] Smith was variously described every bit "remarkably quiet,"^[20] "taciturn," "proverbially good-natured," and "never known to express joy."^[21] One associate said Smith had "a jovial, piece of cake, don't-intendance manner about him," and he had an aptitude for debating moral and political issues in a local junior debating lodge.^[22] Biographer Fawn Brodie wrote, "He was a gregarious, cheerful, imaginative youth, born to leadership, but hampered by meager education and grinding poverty."^[23]

Religious background [edit]

Smith grew to maturity during the Second Dandy Awakening, a period of religious excitement in the Us. New York west of the Catskill and Adirondack Mountains became known as the "Burned-over district" because information technology was "repeatedly singed by the fires of revival that swept through the region in the early years of the nineteenth century."^[24] Major multi-denominational religious revivals occurred in the Palmyra area in both 1816-17 (when the Smiths were in the procedure of migrating from Vermont) and in 1824-25.^[25] Small denominational revivals and military camp meetings occurred during the intervals.^{[26] [27] [28]}

Joseph Smith's ancestors had an eclectic variety of religious views and affiliations.^[29] For instance, Joseph Smith's paternal grandfather, Asael, was a Universalist who opposed evangelical religion. Co-ordinate to Lucy Smith, Asael once came to Joseph Smith Sr.'due south door afterwards he had attended a Methodist meeting with Lucy and "threw Tom Paine's Age of Reason into the the [sic?] house and angrily bade him read that until he believed information technology."^[30] Conversely, in 1811 Smith'southward maternal grandpa, Solomon Mack, self-published a book describing a serial of heavenly visions and voices he said had led to his conversion to Christianity at the age of seventy-six.^[31]

Smith'due south parents likewise experienced visions. Before Joseph was born, his mother Lucy, prayed in a grove about her husband'due south refusal to attend church building and subsequently said she had had a dream-vision, which she interpreted as a prophecy that Joseph Sr. would subsequently accept the "pure and undefiled Gospel of the Son of God."^[32] According to Lucy, Joseph Smith Sr. too had seven visions between 1811 and 1819, coming at a time when he was "much excited upon the subject of organized religion." These visions confirmed in his mind the correctness of his refusal to join whatever organized church and led him to believe that he would be directed in the proper path toward conservancy.^[33] Lucy's business relationship, recorded thirty years afterward the menses in which the visions are said to accept occurred, suggests "a trend to make her husband the predecessor of her son" by echoing passages in the Book of Mormon.^[34]

Similar perchance thousands of contemporary Americans,^[35] the Smith family unit practiced various forms of folk magic such as using divining rods and seer stones to search for cached treasure. Iv witnesses reported that the Smiths used divining rods in the Palmyra area, and sometime between Joseph Smith's eleventh and thirteenth years, he began "following his father's example in using a divining rod."^[36] Magical parchments handed down in the Hyrum Smith family may take belonged to Joseph Sr.^[37] Lucy Mack Smith noted in her memoirs that while family members were "trying to win the faculty of Abrac, drawing magic circles or sooth saying," they did not fail manual labor, "simply whilst nosotros worked with our hands we endeavored to think the service of & the welfare of our souls."^[38] Smith'southward reputation among his Palmyra neighbors was that of a "nondescript farm male child" who was "lazy and superstitious," and townspeople viewed his family equally "treasure-seekers, not eager Christians."^[39] Thus, Smith was reared in a family that believed in prophecy and visions, was skeptical of organized religion, and was interested in both folk magic and new religious ideas.^[xl]

Smith said he had become concerned almost religion "at about the historic period of twelve years," although after he seems to accept wondered whether "a Supreme existence did exist."^[41] Smith apparently attended the Presbyterian Sun schoolhouse every bit a child,^[42] and after as an adolescent, he displayed involvement in Methodism.^[43] One of Smith's acquaintances said that Smith had caught "a spark of Methodism" at camp meetings "away down in the wood, on the Vienna route."^[44] He even reportedly spoke during some of these meetings, and the associate described Smith as a "very passable exhorter."^[45]

Nevertheless, at some point after 1822,^[46] Smith withdrew from organized organized religion.^[47] According to his mother, Smith claimed, "I can take my Bible, and go into the wood, and acquire more than in ii hours, than you can acquire at meeting in two years, if you should go all the fourth dimension."^[48] Still, Smith seems to have been significantly influenced by the interdenominational revival of 1824-25.^[49]

First Vision [edit]

Like his male parent, the younger Smith reportedly had his ain set of visions, the start of which occurred in the early 1820s when Smith was in his early teens and is called by Latter Day Saints the First Vision.^[50] The first description of this event was non published until 1832,^[51] which said the event occurred in 1821;^[52] however, well-nigh accounts date the event to the twelvemonth 1820.^[53] The First Vision was a theophany (a personal and directly communication from God). The details of the theophany have varied every bit the story was retold throughout Smith'southward life.^[54]

Co-ordinate to accounts by Joseph and his brother, William, the First Vision was prompted in role by a reading of James 1:5, which in the King James Version reads, "If any of you lot lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and information technology shall be given him"; William suggested that Smith "enquire of God".^[55] William too suggested that much of the "religious excitement" in the area was acquired by the Rev. George Lane, a "groovy revival preacher".^[56] Lane is never recorded as having visited Palmyra until 1824, although he visited nearby Vienna in 1819 for a large Methodist conference.^[57] Joseph and his family could accept traveled to sell cake and beer at this event, as they did other events in the Palmyra vicinity, but this is pure speculation.^[58]

The verbal details of the Offset Vision vary somewhat depending upon who is recounting the story and when. Smith'southward showtime account in 1832 dated the vision to 1821 and stated that he saw "a piller [sic] of burn down light above the brightness of the sun at apex day", and that "the Lord opened the heavens upon me and I saw the Lord and he spake unto me proverb Joseph my son thy sins are forgiven thee".^[52] Whether Smith regarded this event as a vision or as an bodily visitation past a physical existence has been debated, because a missionary tract published for Smith'south church building in 1840 stated that afterward Smith saw the light, "his heed was caught abroad, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision".^[59]

In an account Smith dictated in 1838 for inclusion in the official church history, he described the First Vision as an advent of two divine personages onetime during the spring of 1820:

"I saw a colonnade of light exactly over my head, higher up the brightness of the sun, which descended gradually until it vicious upon me…When the lite rested upon me I saw two Personages, whose effulgence and glory defy all description, continuing above me in the air. One of them spake unto me, calling me past name, and said, pointing to the other, 'This is my Beloved Son. Hear Him!'".^[sixty]

It is unclear who, if anyone, Smith told about his vision prior to his reported discovery of the golden plates in 1823.^[61] According to Smith, he told his mother at the time that he had "learned for [him]self that Presbyterianism is non true";^[62] however, mention of this conversation is omitted from Lucy's own history,^[63] and Joseph never stated that he described the details of the vision to his family in 1820 or shortly thereafter. He did say that he spoke nigh the vision with "one of the Methodist preachers,^[64] who was very agile in the before-mentioned religious excitement".^[65] Many accept presumed this to be the Rev. Lane, but there is no record of Lane visiting the Palmyra vicinity in 1820.^[66] Joseph's brother William was plainly unaware of any visions until 1823,^[67] although he would accept only been 9 years old in 1820.

Smith stated that the retelling of his vision story "excited a groovy bargain of prejudice against me among professors of religion, and was the cause of great persecution, which connected to increment".^[65] Tales of visions and theophanies, however, were not unusual at the time, though the clergy of many organized religions often resisted the stories.^{[68] [69]} Early prejudice confronting Smith may have taken place past clergy, but at that place is no contemporary record of this.^{[ original research? ]} The bulk of Smith'south persecution seems to take arisen among laity, and non because of his Offset Vision, but because of his later on assertion to have discovered the gold plates in a hill near his home;^{[ citation needed ]} the statement was widely publicized and ridiculed in local newspapers beginning around 1827.^{[ citation needed ]}

Years later, one not-Mormon neighbour summed upward views of Smith and his family past their Palmyra neighbors by saying, "To tell the truth, there was something about him they could not understand; some fashion he knew more than they did, and information technology fabricated them mad."^[70]

Treasure hunting [edit]

From about 1819, Smith regularly practiced scrying, a class of divination in which a "seer" looked into a seer stone to receive supernatural knowledge.^[71] Smith unremarkably adept crystal gazing by putting a stone at the bottom of a white stovepipe hat, putting his face over the lid to block the lite, so divining information from the stone.^[72] Smith and his begetter achieved "something of a mysterious local reputation in the profession—mysterious because there is no record that they ever found annihilation despite the readiness of some local residents to pay for their efforts."^[73]

In belatedly 1825, Josiah Stowell, a well-to-do farmer from South Bainbridge, Chenango County, New York, who had been searching for a lost Spanish mine well-nigh Harmony Township, Susquehanna County, Pennsylvania with another seer, traveled to Manchester to hire Smith "on business relationship of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye."^[74]

Smith agreed to have the job of assisting Stowell and Unhurt, and he and his male parent worked with the Stowell-Hale team for approximately one month, attempting, according to their contract, to locate "a valuable mine of either Aureate or Silver and also...coined coin and confined or ingots of Gold or Silver".^[75] Smith boarded with an Isaac Hale (a relative of William Hale), and fell in honey with Isaac Hale's girl Emma, a schoolteacher he would later ally in 1827. Isaac Hale, yet, disapproved of their relationship and of Smith in full general. According to an unsupported account by Unhurt, Smith attempted to locate the mine past burying his confront in a chapeau containing the seer stone; still, as the treasure hunters got close to their objective, Smith said that an enchantment became so potent that Smith could no longer see it.^[76] The failed project disbanded on November 17, 1825;^[77] however, Smith continued to piece of work for Stowell on other matters until 1826.^{[ citation needed ]}

In 1826 Smith was arrested and brought to court in Bainbridge, New York, on the complaint of Stowell's nephew who accused Smith of being "a disorderly person and an imposter."^[78] Courtroom records testify that Smith, identified as "The Glass Looker," stood before the courtroom on March 20, 1826, on a warrant for an unspecified misdemeanor charge,^[79] and that the judge issued a mittimus for Smith to be held, either during or afterward the proceedings.^[80] Although Smith'due south acquaintance Oliver Cowdery later stated that Smith was "honorably acquitted,"^[81] the effect of the proceeding is unclear, with some challenge he was constitute guilty, others challenge he was "condemned" but "designedly immune to escape," and all the same others (including the trial annotation taker) challenge he was "discharged" for lack of evidence.^[80]

Past November 1826, Josiah Stowell could no longer afford to continue searching for cached treasure; Smith traveled to Colesville, New York, for a few months to work for Joseph Knight Sr.,^[82] one of Stowell's friends. At that place are reports that Smith directed further excavations on Knight'southward property and at other locations around Colesville.^[83] Smith later commented on his working as a treasure hunter: "'Was non Joseph Smith a money digger?' Aye, only it was never a very profitable job for him, as he only got fourteen dollars a month for it."^[84]

Marriage [edit]

Because Smith had been unable to gain Isaac Unhurt's approving, he and Emma Hale Smith eloped to Southward Bainbridge on January 18, 1827, after which Joseph and Emma went to live with Smith's parents in Manchester, New York.^[85] He went on to marry many more than wives, becoming a polygamist. Some of the women he married were married to other men and some were underage.

Moroni and the aureate plates [edit]

Depiction of Angel Moroni'due south 1823 visit to Joseph Smith as described past Smith in 1838

While Smith was working as a treasure hunter, he was also oftentimes occupied with another more religious matter: acquiring a set of golden plates he said were deposited, along with other artifacts, in a prominent hill well-nigh his home.

In Smith's own business relationship dated 1838, he stated that an angel visited him on the nighttime of September 21, 1823.^[86] Apropos the visit, Smith dictated the following:

He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni;^[87] that God had a work for me to do; and that my name should exist had for skilful and evil amongst all nations, kindreds, and tongues, or that it should be both practiced and evil spoken of among all people.

He said at that place was a volume deposited, written upon gilded plates, giving an business relationship of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness[sic] of the everlasting Gospel was contained in it, as delivered past the Savior to the aboriginal inhabitants; also that at that place were two stones in silver bows—and these stones, attached to a breastplate, constituted what is chosen the Urim and Thummim—deposited with the plates".^[88]

The term 'Urim and Thummim' was non initially used by Smith and his associates prior to around 1832, instead referring to the device as 'interpreters' or 'glasses'.^[89] The words Urim and Thummim derive from passages in the Erstwhile Testament which depict the utilise of "the Urim and the Thummim" as a ways for divination past Israelite priests (see, e.g., Exodus 28:30).

Later on the messenger departed, Smith said he had two more encounters with him that nighttime and an additional one the next morn, subsequently which he told his father^[90] and soon thereafter the rest of his family, who believed his story, but generally kept it within the family.^[91]

An 1841 engraving of "Mormon Loma" (looking southward), where Smith said he found the gold plates on the w side, well-nigh the peak.

Thus, on September 22, 1823, a twenty-four hours listed in local almanacs as the fall equinox, Smith said that he went to a prominent loma well-nigh his home, and institute the location of the artifacts.^[92] There are varying accounts equally to how Smith reportedly found the precise location of the gilded plates. In 1838, Smith stated that this location was shown to him in a vision while he conversed with Moroni.^[93] This conforms to an account past Smith's friend Joseph Knight Sr., though he refers to Smith's guide only as "the personage."^[94] All the same, according to a Palmyra resident Henry Harris, Smith told him he located the plates using his seer stone.^[95] In still another business relationship, the angel required Smith to follow a sequence of landmarks until he arrived at the correct location.^[96]

The plates, according to Smith, were inside a covered stone box. Nevertheless, Smith stated he was unable to obtain the plates at his first visit. According to an account by Willard Chase, the angel gave Smith a strict set up of "commandments" which he was to follow in order to obtain the plates. Among these requirements, according to Chase, was that Smith must approach the site "dressed in blackness clothes, and riding a black equus caballus with a switch tail, and demand the book in a certain name, and after obtaining information technology, he must get directly away, and neither lay it down nor wait backside him".^[97] Smith's close friend Joseph Knight Sr. corroborates the requirement that Smith was to "take the Book and go right away".^[94] Co-ordinate to Smith's mother, the angel forbade him to put the plates on the ground until they were nether lock and key.^[98] He was, however, according to a retelling of an account by Smith Sr., allowed to put down the plates on a napkin he was to bring with him for that purpose.^[99]

When Smith arrived at the place where the plates were supposed to be, he reportedly took the plates from the stone box they were in and gear up them down on the ground nearby, looking to see if there were other items in the box that would "be of some pecuniary advantage to him".^[100] When he turned effectually, however, the plates were said to accept disappeared into the box, which was then closed.^[94] When Smith attempted to get the plates back out of the box, the affections hurled him back to the basis with a violent force (id.).^[101] After iii failed attempts to call back the plates, the angel told him that he could non accept them then, because he "had been tempted of the advisary [sic] and saught [sic] the Plates to obtain riches and kept non the commandments that I should accept".^[52]

Thus, Smith said the angel directed him to return the next year on September 22, 1824, with the "correct person", whom the affections reportedly said was his brother Alvin.^[94] Notwithstanding, Alvin died inside a few months, and when Smith returned to the hill in 1824, he did not return with the plates. Once more, the angel reportedly told Smith that he must return the next year with the "right person", the identity of whom the angel would not say.^[94] According to Smith'south acquaintance Willard Chase, Smith originally thought this person was to be Samuel Tyler Lawrence, a "seer" himself who worked in Smith's treasure-seeking company in Palmyra,^[102] and therefore Smith reportedly took Lawrence to the loma in 1825.^[103] At Lawrence's prompting, Smith reportedly ascertained through his seer stone that there was an additional item together with the plates in the box, which Smith later called the Urim and Thummim.^[104] However, Lawrence was apparently non the "right person", because Smith did not obtain the plates in his 1825 visit.

Later, Smith reportedly determined by looking into his seer stone that the "right person" was Emma Hale Smith, his future wife.^[94] In that location is no specific tape of Smith seeing the angel in 1826, however, after Joseph and Emma were married on January eighteen, 1827, Smith returned to Manchester, and equally he passed by Cumorah, he said he was chastised by the angel for not being "engaged enough in the work of the Lord".^[105] He was reportedly told that the next almanac meeting was his last chance to get the plates and the Urim and Thummim.^[106]

Just days prior to the day Smith said he was to run into with the affections on September 22, 1827, Smith's treasure-seeking associate, Josiah Stowell, and Joseph Knight Sr. arranged to be in Palmyra for the effort to retrieve the plates.^[107] Because Smith was concerned that Samuel Lawrence, his earlier confidant, might interfere, Smith sent his begetter to spy on Lawrence's firm the nighttime of September 21 until dark.^[106] Late that dark, Smith took the horse and wagon of Joseph Knight Sr. to Cumorah with his wife Emma.^[108] Leaving Emma in the wagon, where she knelt in prayer,^[109] he reportedly walked to the site of the gold plates, retrieved them, and hid them in a fallen tree-acme on or virtually the hill.^[110] He also reportedly retrieved the Urim and Thummim, which he showed to his female parent the next morning time.^[111] Co-ordinate to Knight, Smith was more fascinated by this antiquity than he was the plates.^[106]

Over the next few days, Smith took a well-digging chore in nearby Macedon to obtain money to buy a solid lockable breast in which he said he would put the plates.^[111] By and so, however, some of Smith's treasure-seeking visitor had heard that Smith was successful in obtaining the plates, and they wanted what they believed was their cut of the profits from what they saw as function of their joint venture.^[112] Spying once over again on the firm of Samuel Lawrence, Smith Sr. determined that a group of 10–twelve of these men, including Lawrence and Willard Chase, had enlisted the talents of a renowned and supposedly talented seer from 60 miles (100 km) away, in an attempt to locate where the plates were hidden by means of divination.^[113] When Emma heard of this, she went to Macedon and informed Smith Jr., who reportedly determined through his Urim and Thummim that the plates were safety, only withal he hurriedly traveled home by horseback.^[114] In one case habitation in Palmyra, he and so walked to Cumorah and said he removed the plates from their hiding identify, and walked back home with the plates wrapped in a linen frock nether his arm, suffering a dislocated thumb as he fended off attackers.^[115]

According to Smith, the plates "had the advent of gilt", and were:

vi inches wide and eight inches long and non quite so thick as common can. They were filled with engravings, in Ancient Egyptian characters and jump together in a volume, every bit the leaves of a volume with 3 rings running through the whole. The volume was something near 6 inches in thickness, a part of which was sealed. The characters on the unsealed part were modest, and beautifully engraved. The whole book exhibited many marks of antiquity in its structure and much skill in the art of engraving.^[116]

Smith refused to allow anyone, including his family, to view the plates directly. Some people, however, were allowed to heft them or experience them through a material.^[117] At first, he reportedly kept the plates in a breast under the hearth in his parents' home.^[118] Fearing it might be discovered, however, Smith hid the chest under the flooring boards of his parents' old log home nearby.^[112] Later, he said he took the plates out of the chest, left the empty chest under the floor boards, and hid the plates in a barrel of flax, non long before the location of the empty box was discovered and the place ransacked by Smith's quondam treasure-seeking associates, who had enlisted ane of the men'south sisters to observe that location by looking in her seer stone.^[119]

Move to Harmony Township, Pennsylvania [edit]

Joseph Smith's intention was to keep the box reportedly containing the golden plates safe from his Palmyra neighbors while he dictated a translation of the book's reputed contents, which he would then publish. To practice then, notwithstanding, he needed an investment of coin, and at the fourth dimension he was penniless.^[118] Therefore, Smith sent his mother^[120] to the home of Martin Harris, a local landowner said at the time to be worth nigh $8,000 to $10,000.^[121]

Harris had apparently been a close confidant of the Smith family since at least 1826,^[122] and he may take heard about Smith'south attempts to obtain the plates from the angel even earlier from Smith Sr.^[123] He was also a believer in Smith's powers with his seer stone.^[102] When Lucy visited Harris, he had heard about Smith'southward report to have found aureate plates through the grapevine in Palmyra, and was interested in finding out more than.^[124] Thus, at Lucy Smith'southward request, Harris went to the Smith dwelling, heard the story from Smith, and hefted a drinking glass box that Smith said contained the plates.^[125] Smith convinced Harris that he had the plates, and that the affections had told him to "quit the company of the money-diggers".^[126] Convinced, Harris immediately gave Smith $fifty (equivalent to $1,100 in 2020), and committed to sponsor the translation of the plates.^[127]

The coin provided past Harris was enough to pay all of Smith'southward debts in Palmyra, and for him to travel with Emma and all of their belongings to Harmony Township, Susquehanna Canton, Pennsylvania, where they would be able to avoid the public commotion in Palmyra over the plates.^[128] Thus, in early October 1827, they moved to Harmony, with the glass box reportedly property the plates hidden during the trip in a barrel of beans.^[128]

Notes [edit]

1. ^ Groote, Michael De (2008-08-08). "Deoxyribonucleic acid shows Joseph Smith was Irish". DeseretNews.com . Retrieved 2018-06-30 .
2. ^ Perego, Ugo A.; Myres, Natalie Thousand.; Woodward, Scott R. (2005). "Reconstructing the Y-Chromosome of Joseph Smith: Genealogical Applications". Journal of Mormon History. 31 (two): 42–60. JSTOR 23289931.
3. ^ Bushman (2005, pp. 18–xix). Two of the Smiths' children died in infancy. Loma (1977, pp. 32–35)
4. ^ Bushman (2005, pp. 18–19).
5. ^ Bushman (2005, pp. 18–19);Vogel (2004, pp. 16–17).
6. ^ Hill, Donna (1977). Joseph Smith: The Get-go Mormon (1st ed.). Garden Metropolis, N.Y.: Doubleday. pp. 35–36. ISBN0-385-00804-10.
7. ^ Vogel (2004, pp. 19–20).
8. ^ Bushman (2005, pp. 27–28).
9. ^ Bushman (2005, p. 31);Vogel (2004, pp. 25–26). In 1818, the two Josephs and Hyrum Smith worked on a subcontract owned by i Jeremiah Hurlburt, only the human relationship concluded with each party suing the other.
10. ^ Smith (1853, p. 76).
11. ^ Bushman (2005, pp. 32–34). Manchester was part of Farmington until 1821.
12. ^ Berge (1985). The log firm was built just outside their property in the town of Palmyra.
13. ^ Vogel (2004, pp. 53, 68.)
14. ^ Alvin Smith's death remains mysterious. Lucy idea it the result of a dose of Mercury(I) chloride, or calomel, given for "bilious fever" later on he ate greenish turnips. Bushman (2005, p. 46). Alvin Smith may take died of appendicitis, hastened by the laxative. Joseph Smith Papers.
15. ^ Joseph Smith Sr. confessed in 1834, "I have not always set that case before my family that I ought." After, Joseph Smith Sr. told Hyrum he had "been out of the manner through wine." Bushman (2005, p. 42) (noting that Smith'southward drinking was not excessive for the fourth dimension and identify). Vogel frankly calls Smith Sr.'s difficulty "low cocky-esteem and alcoholism."Vogel (2004, p. 20).
16. ^ Bushman (2005, p. 47).
17. ^ Smith may have attended school briefly in Palmyra. He later wrote that he was "deprived of the bennifit of an education" and that he had been instructed only in reading, writing, and the ground rules of arithmetic. Bushman (2005, pp. 41–42); Smith also may take been educated at habitation by his father, who had taught schoolhouse some winters to make ends meet. Ostling (1999, p. 23) harvtxt error: no target: CITEREFOstling1999 (assistance).
18. ^ Bushman (2005, p. 34).
19. ^ Vogel (2004, p. 27); Smith (1853, pp. 84–85).
20. ^ Smith (1853, p. 73); Bushman (2005, p. 35).
21. ^ Tucker (1867, pp. 16–17); Vogel (2004, p. 27).
22. ^ Turner (1852, p. 214); Quoted in Bushman (2005, pp. 37–38), and Brodie (1971, p. 26).
23. ^ Brodie (1971, p. 18).
24. ^ Randall Balmer, Encyclopedia of Evangelicalism (Waco: Baylor Academy Press, 2004), 112; Michael McClymond, ed., Encyclopeida of Religious Revivals in America (Westport, CT: Greenwood Press, 2007), I, 63; Shipps (1985, p. 7) harvtxt error: no target: CITEREFShipps1985 (assistance). The heightened religious interest increased membership in traditional denominations, but many new sects and communitarian experiments also sprang from the motility in upstate New York including the American Shakers and the Oneida Community of John Humphrey Noyes. Ostling (1999, pp. 20–21) harvtxt fault: no target: CITEREFOstling1999 (help); Whitney R. Cantankerous, The Burned-over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850 (Ithaca: Cornell University Press, 1950).
25. ^ Bushman (2005, pp. 36–37, 46).
26. ^ Backman (1969, p. 309)
27. ^ Norton (1991, p. 255)
28. ^ Quinn (2006)
29. ^ Bushman (2005, p. 26).
30. ^ Quoted in Bushman (2005, p. 25).
31. ^ Bushman (2005, pp. 25–26);Mack (1811, p. 25).
32. ^ Bushman (2005, p. 23); Smith (1853, pp. 55–56).
33. ^ Smith (1853, pp. 56, 58–59, seventy–72, 74); Bushman (2005, p. 36)
34. ^ Bushman (2005, p. 36)
35. ^ Bushman (2005, p. 50); Quinn (1998, pp. 25–xxx): "Gimmicky diaries, newspaper reports, and later town histories point that thousands of early Americans participated in treasure-excavation nationwide. A smaller number actually took the pb in practicing diverse forms of divination and magic." (25)
36. ^ Quinn (1998, p. 35).
37. ^ Bushman (2005, pp. 50)
38. ^ Quoted in Bushman (2005, pp. 50).
39. ^ Bushman (2005, pp. 35–36);Brodie (1971, pp. xvi) ("his reputation before he organized his church was not that of an adolescent mystic brooding over visions, merely of a likable ne'er-do-well who was notorious for tall tales and necromantic arts and who spent his leisure leading a ring of idler in digging for buried treasure."); Bushman (2005, p. 143) ("In the neighbors' reports, he was a plain rural visionary with little talent save a gift for seeing in a stone.")
40. ^ Bushman (2005, pp. 36–37)
41. ^ Bushman (2005, pp. 36–38).
42. ^ Matzko (2007, p. 70).
43. ^ Bushman (2005, p. 37)
44. ^ Quoted in Bushman (2008, p. 37) harvtxt error: no target: CITEREFBushman2008 (help)
45. ^ Brodie (1971, p. 26)
46. ^ Orsamus Turner who reported Smith "catching a spark of Methodism on the Vienna road" visited Palmyra only between 1822 and 1828.Vogel (2004, p. 59).
47. ^ Bushman (2005, pp. 38); Vogel (2004, p. 61).
48. ^ Smith (1853, p. 90); Quoted in Brodie (1971, p. 26).
49. ^ Vogel (2004, p. 61)"The fact that Joseph twice lifted the revival out of its historical context, pushing it back to 1823, so to 1820, indicates that he considered the revival of 1824-25 important to his genesis as a prophet. It seems evident that his quest for the true church building began in 1824-25, non in 1820."
50. ^ Bushman (2005, pp. 35, 38) (placing the Offset Vision around 1820)
51. ^ Bushman (2005, p. 39)
52. ^ ^{a b c} Smith (1832, p. iii).
53. ^ Joseph Smith Jr. dated the vision to when he was "a little over fourteen years of historic period" Roberts (1902, vol. 1, ch. ane, p. 7), which would have been 1820. However, Smith's blood brother William stated information technology happened when Joseph was eighteen years old, when William himself would take been twelve Smith (1883, p. half-dozen). For a discussion of these dating problems, come across Get-go Vision.
54. ^ Brodie (1971, p. 24); Bushman (2005, p. 39)
55. ^ Smith (1884)(According to William, a minister had referred Smith to the scripture and suggested that he "ask of God");Bushman (2008, p. 38) harvtxt error: no target: CITEREFBushman2008 (help)
56. ^ Smith (1883, p. 6).
57. ^ Porter (1969, p. 330)
58. ^ Anderson (1969, p. seven).
59. ^ Pratt (1840, p. 5).
60. ^ Roberts (1902, vol. 1, ch. 1, p. v); Brodie (1971, pp. 21–22)
61. ^ "At kickoff, Joseph was reluctant to talk most his vision. Nearly early converts probably never heard about the 1820 vision."Bushman (2005, p. 39)
62. ^ Roberts (1902, vol. i, ch. 1, p. 5)
63. ^ Smith (1853, p. 77).
64. ^ Bushman (2005, p. xl) "Joseph did tell a Methodist preacher about the First Vision. Newly reborn people customarily talked over their experiences with a clergyman to test the validity of the conversion."
65. ^ ^{a b} Roberts (1902, vol. 1, ch. 1, p. 6)
66. ^ Matzko (2007, p. 68). Dr. Matzko notes that "Oliver Cowdery claimed that Smith had been 'awakened' during a sermon past the Methodist minister George Lane."
67. ^ Smith (1883, pp. 8–9).
68. ^ Quinn (1998).
69. ^ Bushman (2005, pp. 40–41) "The preacher reacted quickly and negatively, not because of the strangeness of the story but because of its familiarity. Subjects of revivals all to often claimed to have seen visions."
70. ^ Cobb (1881).
71. ^ "When Joseph Smith first began to apply his seer or "peep" stone he employed the sociology familiar to rural America. The details of his rituals and incantations are unimportant because they were commonplace, and Joseph gave upwards money-excavation when he was twenty-ane for a profession far more exciting." Brodie (1971, p. 21)
72. ^ Harris (1859, p. 164); Mather (1880, p. 199). Co-ordinate to an account of an interview with Joseph Smith Sr., the xiv-year-old Joseph borrowed a rock from a person working as a local crystal gazer Lapham (1870, pp. 305–306) which reportedly showed him the underground location of another stone near his dwelling, which he located at a depth of nearly twenty-2 feet. According to another story, in either 1819 Tucker (1867, p. 19) or 1822 Howe (1834, p. 240), while the older Smith males were digging a well for a Palmyra neighbor, they found an unusual stone Harris (1859, p. 163), described as either white and glassy and shaped similar a child'south foot or "chocolate-colored, somewhat egg-shaped." Roberts (1930, 1:129). Smith then used this stone every bit a seer stone.Tucker (1867, p. twenty).
73. ^ Ostling (1999, p. 25) harvtxt fault: no target: CITEREFOstling1999 (help).
74. ^ Vogel (2004, p. 69).
75. ^ Wade (1880).
76. ^ Howe (1834, pp. 262–266)
77. ^ Howe (1834, p. 262).
78. ^ Vogel (2004, pp. 81).
79. ^ Hill (1972, p. 2) harvtxt mistake: no target: CITEREFHill1972 (help); Brodie (1971, pp. 16).
80. ^ ^{a b} Hill (1972, p. v) harvtxt error: no target: CITEREFHill1972 (help).
81. ^ Cowdery (1835, p. 200).
82. ^ Jessee (1984, p. 32) harvtxt error: no target: CITEREFJessee1984 (help).
83. ^ Vogel (1994, pp. 227, 229).
84. ^ Smith (1976, p. 120); Quoted in Brodie (1971, pp. 20–21)
85. ^ Roberts (1902, p. 17).
86. ^ The date of Moroni'due south first visits is generally taken as 1823. Withal, Smith'due south 1832 history (his first written account) dates the visit of Moroni to September 22, 1822, a yr earlier, although he also states he was seventeen years old (Smith 1832, p. 3), and his seventeenth birthday would not accept been until December 23, 1822. Further possible ambiguity arises because in an 1830 interview, Joseph Smith Sr. reportedly claimed that he was not told well-nigh Moroni'south visit until a yr after the fact, during which Smith Jr. had been collecting items in preparation for receiving the plates (Lapham 1870, p. 305). Lucy Mack Smith asserts that Smith Sr. was told about Moroni's visit in 1823, the day after Moroni's start visit (Smith (1838, p. 7) harvtxt error: no target: CITEREFSmith1838 (assistance); Smith (1853, p. 82)); withal, Lucy's history also indicates that after the advent of the affections, Joseph had made 2 annual visits to the colina Cumorah before the 1823 decease of her son Alvin (Smith 1853, p. 85), which Lucy incorrectly dated to 1824 (Smith 1853, p. 87).
87. ^ As originally taken downwards in dictation and published, the story stated that the angel was Nephi (Smith 1838–1840, p. 4) harv error: no target: CITEREFSmith1838–1840 (assist). Long afterwards Smith's death, however, this reference to Nephi in the official history was changed to Moroni (Roberts 1902) to suit to Smith's other statements from every bit early as 1835 that refer to the latter (Smith 1835, sec. 50:ii, p. 180) harv error: no target: CITEREFSmith1835 (assist). Generally, modernistic historians refer to this angel as Moroni.
88. ^ Smith (1838, p. iv) harvtxt mistake: no target: CITEREFSmith1838 (assistance). (Punctuation has been modernized.)
89. ^ Skousen, R. (2010). The Book of Mormon: the earliest text. New Haven: Yale University Press. folio xi
90. ^ Roberts (1902, vol. ane, ch. 2, p. 14)
91. ^ Smith (1853, pp. 83–84); Smith (1883, pp. 9–10).
92. ^ Roberts (1902, vol. i, ch. 2, p. fifteen)
93. ^ Roberts (1902, vol. 1, ch. 2, p. 13)
94. ^ ^{a b c d e f} Knight (1833, p. 2).
95. ^ Howe (1833, p. 252) harvtxt error: no target: CITEREFHowe1833 (help).
96. ^ Lapham (1870, p. 305).
97. ^ Howe (1834, p. 242).
98. ^ Smith (1853, pp. 85–86).
99. ^ Lapham (1870, pp. 305–306).
100. ^ Smith (1853, p. 85).
101. ^ Smith (1853, p. 86); Lapham (1870, p. 305).
102. ^ ^{a b} Harris (1859, p. 164).
103. ^ Howe (1834, p. 243).
104. ^ Howe (1834, p. 243). In addition to the Urim and Thummim, Smith as well reportedly discovered at some betoken that the box, or the ground nearby, independent several other artifacts, including the Liahona, the sword of Laban (Lapham 1870, p. 306), the vessel in which the gold was melted, a rolling machine for aureate plates, and three balls of golden equally large as a fist (Howe 1834, p. 253).
105. ^ Smith (1853, p. 99).
106. ^ ^{a b c} Knight (1833, p. 3).
107. ^ Kight (1833, p. 3) harvtxt error: no target: CITEREFKight1833 (aid); Smith (1853, p. 99).
108. ^ Smith (1853, p. 100).
109. ^ Harris (1853, p. 164) harvtxt mistake: no target: CITEREFHarris1853 (help).
110. ^ Howe (1976, p. 246) harvtxt error: no target: CITEREFHowe1976 (assistance); Harris (1859, p. 165).
111. ^ ^{a b} Smith (1853, p. 101).
112. ^ ^{a b} Harris (1859, p. 167).
113. ^ Smith (1853, p. 102).
114. ^ Smith (1853, pp. 103–104).
115. ^ Howe (1834, p. 246); Smith (1853, pp. 104–06); Harris (1859, p. 166).
116. ^ Smith (1842) harvtxt fault: no target: CITEREFSmith1842 (help).
117. ^ Howe (1834, p. 264); Harris (1859, pp. 169–seventy); Smith (1884).
118. ^ ^{a b} Smith (1853).
119. ^ Smith (1853, pp. 107–09).
120. ^ Smith (1853, p. 110).
121. ^ Howe (1834, p. 260).
122. ^ Howe (1834, pp. 255).
123. ^ Smith (1853, p. 109).
124. ^ Harris (1859, pp. 167–68).
125. ^ Harris (1859, pp. 168–69).
126. ^ Harris (1859, p. 169).
127. ^ Smith (1853, p. 113).
128. ^ ^{a b} Harris (1859, p. 170).

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