552:. In that book, Vogel proposes that Joseph Smith created the Book of Mormon and founded a church to save his family from poverty. The statements contained in the affidavits are used as sources to support Vogel's assertion of the influence of treasure hunting on Smith's actions. LDS scholars respond that Vogel "fails to see how weak and vague these charges are" and point out that for the majority of the treasure hunting expeditions described, Smith is not even recorded as having been present. Furthermore, in an earlier collection of Mormon documents which he edited, Vogel opined, "the collection of affidavits gathered in 1833 by Doctor Philastus Hurlbut ... shed no light on Mormon origins."
344:"At the age of about ten years my Father Joseph Smith, Siegnior , moved to Palmyra, Ontario County in the State of New York. And being in indigent circumstances were obliged to labour hard for the support of a large Family having nine Chilldren. As it required the exertions of all that were able to render any assistance for the support of the Family, therefore we were deprived of the bennifit of an education. Suffice it to say I was merely instructed in reading, writing, and the ground rule of Arithmatic which constuted my whole literary acquirements."
2109:
586:, "gave a detailed account of their journey from Jerusalem, by land and sea, till they arrived in America, under the command of NEPHI and LEHI. They afterwards had quarrels and contentions, and separated into two distinct nations, one of which he denominated Nephites and the other Lamanites." Martha Spalding, John's wife, tells a similar story, and states that "the names of Nephi and Lehi are yet fresh in my memory, as being the principal heroes of his tale".
165:"A faithful account of that singular imposition and delusion, from its rise to the present time. With sketches of the characters of its propagators, and a full detail of the manner in which the famous Golden Bible was brought before the world. To which are added, inquiries into the probability that the historical part of the said Bible was written by one Solomon Spalding, more than twenty years ago, and by him intended to have been published as a romance."
494:, supports the affidavits and contrasts the statements in them with statements made by Joseph Smith in his own published history. Anderson states that the affidavits "must be granted permanent status as primary documents relating to Joseph Smith's early life and the origins of Mormonism". LDS scholars respond that Anderson has "attempted to rescue the Hurlbut-Howe and other similar statements from the ravages of Mormon sophistry".
36:
397:
the box something like a toad, which soon assumed the appearance of a man, and struck him on the side of his head". Years later, Chase's brother-in-law, Benjamin
Saunders, claimed that he heard the story directly from Joseph Smith. By 1893, Saunders's nephew was "quoting" Joseph Smith as having said that the animal was an "enormous toad" which turned into a "flaming monster with glittering eyes". According to author
312:. One purpose of the affidavits was to discredit the Smith family by emphasizing their treasure-seeking activities as a negative reflection upon their character. In doing so, some of those providing the statements revealed their own involvement with treasure-seeking as well. Martin Harris was also the subject of a number of these statements.
417:"I told them, that I considered the whole of it a delusion, and advised them to abandon it. The manner in which he pretended to read and interpret, was the same as when he looked for the money-diggers, with the stone in his hat, and his hat over his face, while the Book of Plates were at the same time hid in the woods!"
471:
money. Anthon described the characters as "evidently copied after the
Mexican Calender given by Humboldt, but copied in such a way as not to betray the source whence it was derived." Anthon requested for his letter to be published immediately in case his name was mentioned again "by these wretched fanatics".
651:
Jessee states that
Hurlbut's task was to "obtain information that would show 'the bad character of the Mormon Smith Family', divest Joseph of 'all claims to the character of an honest man', and place him at an 'immeasurable distance from the high station he pretends to occupy. To accomplish his task,
452:
Harris's affidavit claims that her husband "was once industrious attentive to his domestic concerns" and that he was once worth ten thousand dollars. She stated, "If he had labored as hard on his farm as he has to make
Mormons, he might now be one of the wealthiest farmers in the country." She stated
396:
from which the Book of Mormon is said to have been translated. According to Chase, there were certain requirements related to treasure-seeking that Smith had to fulfill so that he would be able to obtain the plates. One statement attributed by Chase to Joseph Smith, Sr., is that Smith, Jr., "saw in
206:
Mormonism
Unvailed: Or, A Faithful Account of That Singular Imposition and Delusion from Its Rise to the Present Time. With Sketches of the Characters of Its Propagators, and a Full Detail of the Manner in Which the Famous Golden Bible Was Brought Before the World. To Which Are Added, Inquiries into
2089:
The origin of the
Spaulding story, concerning the Manuscript Found; with a short biography of Dr. P. Hulbert, the originator of the same; and some testimony adduced, showing it to be a sheer fabrication, so far as in connection with the Book of Mormon is concerned. By B. Winchester, minister of the
243:
Chapter 9 deals more with Rigdon during his time in
Kirkland. Included in the chapter is a lengthy letter to Rigdon from Thomas Campbell, who refers to Rigdon as "a professed disciple and public teacher of the infernal book of Mormon." Regarding the letter, Howe states, "after Rigdon had read a few
470:
Howe includes a letter received from
Charles Anthon on a visit made to him by Martin Harris. Harris showed him a copy of characters, reported to have been copied from the gold plates. Anthon states that he initially viewed this as a hoax and later decided it was a scheme to cheat Harris out of his
670:
Chase claimed, "On the 22d of
September, must repair to the place where was deposited this manuscript, dressed in black clothes, and riding a black horse with a switch tail, and demand the book in a certain name, and after obtaining it, he must go directly away, and neither lay it down nor look
371:
The
Willard Chase affidavit discusses the joint discovery that he and Joseph Smith made of a "seer" stone while they were digging a well together. Chase states that Smith claimed to be able to see things in the stone and that he allowed it to remain in Smith's possession for several years. Chase
335:
area signed the following statement: "We, the undersigned, being personally acquainted with the family of Joseph Smith, sen. with whom the celebrated Gold Bible, so called, originated, state: that they were not only a lazy, indolent set of men, but also intemperate; and their word was not to be
315:
Hurlbut had previously been excommunicated on charges of immorality. A contemporary author discusses Hurlbut's background and noted that prior to joining the LDS church, he was a member of a Methodist congregation but was "expelled for unvirtuous conduct with a young lady". As a member, Hurlbut
316:"immediately commenced his old practices, in attempting to seduce a young female ... for this crime he was immediately expelled from the church." In response to his expulsion from the church, Hurlbut "now determined to demolish, as far as practicable, what he had once endeavoured to build up".
213:
Chapter 1 discusses the character of Joseph Smith and his family as well as "some of the principal actors in the imposition." Howe presents "old Joseph and wife, the parents of the pretended Prophet, as lazy, indolent, ignorant and superstitious" and "not much disposed to obtain an honorable
570:
Author Dan Vogel suggests that Hurlbut was not the originator of the theory, noting that Hurlbut pursued that in response to what he had heard about the manuscript and suggests that had Hurlbut been the inventor of the theory, "he would not have made strenuous efforts to recover Spalding's
444:
was the former wife of Martin Harris. While she was married to Martin Harris, Lucy Harris once claimed to have a dream in which she said that she saw the gold plates. She thus offered Joseph Smith a gift of $ 28 to help finance the Book of Mormon translation. She was also involved in the
566:
Hurlbut heard of an unpublished romance novel by author Solomon Spalding as he was touring Pennsylvania giving lectures against Mormonism. Hurlbut concluded that the description of the story in the manuscript bore some resemblance to that of the Book of Mormon.
429:. Howe does not single out the source of Hale's statement other than to state that it was "ffirmed to and subscribed before me, March 20, 1834. Charles Dimon, J. Peace" of Susquehanna County, approximately one-and-a-half months before its publication in the
401:, early American folk traditions associate the toad with "Satanism, black magic, sorcery, and witchcraft. ... If anything changed from the appearance of a toad to the appearance of a person, that thing was an evil spirit, or a witch, or a bewitched person".
379:
LDS scholars note that Chase's statements all represent second- or third-hand accounts. They also note that Chase was just as involved in treasure-seeking as Joseph Smith and so perhaps envied the seer stone once he became aware of its purported abilities.
356:
was a friend of Joseph Smith. According to one author, ordinary people at the time had "no difficulty blending Christianity with magic" and described Chase as "the most vigorous of the Manchester treasure-seekers" as well as a Methodist class leader.
598:
Howe concluded that Joseph Smith and Sidney Ridgon plagiarized a Spalding manuscript and then produced the Book of Mormon to make money. Hurlbut obtained a manuscript from Spalding's widow and provided it to Howe in 1833 before the publication of
339:
One LDS scholar points out the contradiction that "the large household of ten Smiths survived a dozen years without seriously working but spent days and nights in seeking treasures and finding none." Smith himself wrote in his journal:
322:
LDS scholars have challenged the Hurlbut affidavits, claiming that they appear to contain "selected rather than random comments" and that they "appear to be hearsay and gossip rather than a reflection of firsthand knowledge".
224:
Chapters 3 to 7 discuss the contents of the Book of Mormon itself. Howe begins with a comment regarding the style in which the book was written: "The whole work is written in a miserable attempt to imitate the style of
244:
lines of the above, he hastily committed it to the flames." Unexplained is the ability of Howe to reproduce Campbell's letter in its entirety, covering a full seven-and-a-half pages in his book, after Rigdon burned it.
589:
Author Fawn Brodie expressed suspicion on the statements and claims that the style of the statements was too similar and displayed too much uniformity. Brodie claimed that Hurlbut did a "little judicious prompting".
412:
Isaac Hale was the father-in-law of Joseph Smith Junior. Hale's affidavit concerns his belief that the story of the translation of the gold plates was a delusion on the part of Smith and his associates. Hale states:
505:
Vogel presents the Hurlbut affidavits in Volume 2 of his compilation of early Mormon documents as the "Philastus Hurlbut Collection". Vogel cites Anderson's 1990 work as support for the validity of the documents.
372:
describes how he wanted the stone back and sent a friend to the Smiths' house to view it. The response related by Chase is that his friend said that Smith said, "I don't care who in the Devil it belongs to,
304:"We next present to the reader a few, among the many despositions which have been obtained from the neighborhood of the Smith family, and the scene where the far famed Gold Bible had its pretended origin."
184:
Of the many subjects discussed in the book, two had a significantly lasting impact. The first of these was the publication of a number of affidavits and other statements related to the character of
2143:
479:
The Howe/Hurlbut affidavits have continued over the years to provide a source of information for authors skeptical of the origins of the Book of Mormon and of the Latter Day Saint movement.
626:, was discovered and published. The manuscript is believed by some to bear no resemblance to the Book of Mormon story but is believed by others to contain parallels in theme and narrative.
561:
193:
308:
The affidavits attesting to the character of Joseph Smith were collected by Doctor Philastus Hurlbut. The affidavits themselves are not known to exist outside of their printing in
388:
The Chase affidavit relates a conversation that he states that he had with the father of Joseph Smith in June 1827. The story relates to Smith's claim to have seen an angel named
207:
the Probability That the Historical Part of the Said Bible Was Written by One Solomon Spalding, More Than Twenty Years Ago, and by Him Intended to Have Been Published As a Romance
319:
Hurlbut traveled to Palmyra and the surrounding regions at the request of an Ohio anti-Mormon committee for the purpose of "collecting statements disparaging to the Smith name".
619:, who personally knew Hurlbut, published a book rejecting the Spalding theory as "a sheer fabrication". Winchester attributed the creation of the entire story to Hurlbut.
247:
Chapter 10 deals with alleged Mormon practices of healing and the execution of missionary work "by sending abroad every thing that could walk, no matter how ignorant".
607:
Spalding manuscript that was now lost. After the publication of Howe's book in 1834, the Spalding manuscript in his possession was either lost or suppressed.
404:
It is suggested by LDS scholars that Chase and others "intentionally portrayed Moroni as a particular type of treasure guardian incompatible with an angel".
433:. Howe's introduction to the affidavit section of his book implies that all statements (including Hale's) contained therein were obtained as "depositions".
603:. Howe was unable to find the alleged similarities with the Book of Mormon that were described in the statements and instead argued that there must be a
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Eight of the affidavits acquired by Hurlbut from Spalding's neighbors stated that there were similarities between the story and the Book of Mormon.
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One author suggests that the Isaac Hale affidavit was not obtained by Hurlbut but was instead published first in a local newspaper, the
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book. The book represented the first significant opposition to Mormonism by an author who had actually addressed the contents of the
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She also accused her husband of beating her with a whip and implied that he was having an affair with a neighbor, Mrs. Haggard.
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192:. The second significant item was the introduction of a popular early authorship theory for the Book of Mormon known as the "
1896:
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2153:
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An example is the statement of Solomon Spalding's brother John, which declared that Spalding's manuscript, referred to as
527:
for the purpose of "overlaying run-of-the-mill treasure lore" onto Joseph Smith's original account of the recovery of the
250:
Chapter 11 discusses the "gift of tongues". Howe comments: "This gibberish for several months was practiced almost daily".
35:
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2011:
2007:
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254:
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It is not known whether or not Hurlbut authored this statement before it was attested to by these individuals.
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Hurlbut traveled in Ohio, New York, and Pennsylvania collecting statements disparaging to the Smith name."
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Chapter 19 introduces the claim that the Book of Mormon plagiarized from a manuscript written by
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240:, the prime mover, of the whole conspiracy. Of this, however, we have no positive proof."
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Author Dan Vogel repeatedly used the statements in the Hurlbut affidavits and
453:
the Harris's motivation in being associated with Mormonism was to make money.
268:
1897:"Anti-Mormon Writings: Encountering a Topsy-Turvy Approach to Mormon Origins"
2055:
2029:
2001:
150:
70:
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depended upon; and that we are truly glad to dispense with their society".
1412:
253:
Chapter 12 discusses the conflicts of the Mormons with the inhabitants of
1382:
126:
267:
Chapter 15 includes a number of letters written by Methodist clergyman
961:
An American Prophet's Record: The Diaries and Journals of Joseph Smith
173:
is significant in Mormon history as it is considered to be the first
1884:
The Papers of Joseph Smith: Autobiographical and Historical Writings
392:
at the time that he was attempting to retrieve from a stone box the
149:. The title page proclaims the book to be a contemporary exposé of
482:
300:
Howe introduces the section containing the affidavits by stating:
284:
Chapter 18 discusses the visit of Martin Harris to Charles Anthon.
642:
The term "Doctor" was not a title but Hurlbut's first given name.
1414:
Book of Mormon Authorship (2nd. edition, revised e-text version)
521:
relied extensively upon the Hurlbut affidavits in his 2002 book
281:, which discuss the character of Joseph Smith and Martin Harris.
237:
217:
Chapters 2 discusses the production of the Book of Mormon, or "
2003:
Manuscript Found: The Complete Original "Spaulding" Manuscript
141:
1398:
Book of Mormon Authorship: A Closer Look Enlarged 3rd edition
425:, on 1 May 1834 and that Howe simply reprinted the letter in
120:
534:
1697:
Cowdrey, Wayne L; Davis, Howard A; Vinik, Arthur (2005).
1354:. Painesville, Ohio: Telegraph Press. p. 220 et seq.
955:"A History of the Life of Joseph Smith, Jr.," 1832 (from
153:, and makes the claim that the historical portion of the
1699:
Who Really Wrote the Book of Mormon? The Spalding Enigma
509:
2093:, Philadelphia: Brown, Bicking & Guilbert, Printers
274:
Chapter 16 addresses the subject of Mormon revelations.
232:
Chapter 8 discusses the conversion and involvement of
277:
Chapter 17 includes a set of affidavits collected by
497:
236:. Howe remarks on reports that "Rigdon has been the
562:
Spalding–Rigdon theory of Book of Mormon authorship
194:
Spalding–Rigdon theory of Book of Mormon authorship
118:
110:
102:
94:
84:
76:
66:
58:
48:
575:Statements from Spalding's neighbors and relatives
2144:History books about the Latter Day Saint movement
260:Chapters 13 and 14 deal with the expedition of "
2127:- complete copies in multiple formats from the
593:
1367:"Reassessing Authorship of the Book of Mormon"
1435:Joseph Smith's New York Reputation Reexamined
1181:
1064:
1038:
492:Joseph Smith's New York Reputation Reexamined
485:Joseph Smith's New York Reputation Reexamined
8:
1207:
556:Spalding theory of Book of Mormon authorship
490:Author Rodger I. Anderson, in his 1990 book
157:text was based upon a manuscript written by
28:
1103:
1541:"Moroni as Angel and as Treasure Guardian"
1365:Jockers; Witten; Criddle (December 2008).
1311:
878:
865:
27:
1701:. St. Louis: Concordia Publishing House.
1233:
1925:Early Mormonism and the Magic World View
1142:
930:
1574:"For the Sum of Three Thousand Dollars"
973:
852:
701:
635:
574:
1285:
1155:
1129:
1116:
999:
904:
891:
839:
722:
594:Howe's response to Spalding manuscript
19:Not to be confused with the 1877 book
2061:Joseph Smith: The Making of a Prophet
1327:The true origin of the Book of Mormon
1298:
1259:
1246:
1220:
1194:
1168:
1090:
1051:
1025:
1012:
986:
682:Joseph Smith: The Making of a Prophet
549:Joseph Smith: The Making of a Prophet
537:Joseph Smith: The Making of a Prophet
145:] is a book published in 1834 by
7:
1488:"A One-sided View of Mormon Origins"
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943:
917:
826:
813:
800:
787:
774:
761:
748:
735:
709:
1807:"No, Dan, That's Still Not History"
1796:: Telegraph Press, pp. 254–257
1336:Manuscript Story -- Conneaut Creek.
524:An Insider's View of Mormon Origins
512:An Insider's View of Mormon Origins
1735:: Telegraph Press, pp. 262–66
1691:: Telegraph Press, pp. 240–48
1477:: Telegraph Press, pp. 270–72
517:According to LDS scholars, author
14:
1949:"The Mythical "Manuscript Found""
1651:Joseph Smith: Rough Stone Rolling
1579:Journal of Book of Mormon Studies
1371:Literary and Linguistic Computing
624:Manuscript Story — Conneaut Creek
475:Use of affidavits in modern works
40:Frontispiece and title page from
2107:
34:
2159:Mormonism-related controversies
2034:Early Mormon Documents (Vol. 2)
1886:, vol. 1, Salt Lake City:
1596:10.5406/jbookmormstud.14.2.0004
1324:Charles Augustus Shook (1914).
622:In 1884 a Spalding manuscript,
500:Early Mormon Documents (Vol. 2)
2174:Works about the Book of Mormon
367:Seer stone (Latter Day Saints)
204:The full title of the book is
1:
1971:10.5406/farmsreview.17.2.0007
1510:10.5406/farmsreview.15.2.0309
894:, p. 12, editor's note).
2000:(1996), Reeve, Rex C (ed.),
1675:"Testimony of Willard Chase"
1461:"Letter to Eber Dudley Howe"
1330:. Standard Pub. Co. p.
2149:Books critical of Mormonism
1805:; Hedges, Dawson W (2005),
1433:Anderson, Rodger I (1990),
384:Toad as a treasure guardian
361:Discovery of a "seer" stone
2190:
1839:The Essential Joseph Smith
1780:"Affidavit of Lucy Harris"
1572:; Porter, Larry C (2005),
842:, p. xviii, note 13).
559:
463:
460:Letter from Charles Anthon
364:
349:Affidavit of Willard Chase
18:
1895:Mitton, George L (2004),
1719:"Affidavit of Isaac Hale"
33:
16:1834 book by Eber D. Howe
2115:Latter-day Saints portal
2064:, Salt Lake City, Utah:
2036:, Salt Lake City, Utah:
2012:Brigham Young University
2008:Religious Studies Center
1928:, Salt Lake City, Utah:
1437:, Salt Lake City, Utah:
1208:Hedges & Hedges 2005
437:Affidavit of Lucy Harris
331:Eleven residents of the
279:Doctor Philastus Hurlbut
255:Jackson County, Missouri
1947:Roper, Matthew (2005),
1673:Chase, Willard (1834),
1623:No Man Knows My History
1104:Black & Porter 2005
408:Affidavit of Isaac Hale
2164:1834 non-fiction books
1746:"Trustworthy History?"
1411:Vernal Holley (1989).
1396:Vernal Holley (1992).
712:, p. Title page).
546:in his 2004 biography
419:
346:
306:
1778:Harris, Lucy (1834),
1459:(February 17, 1834),
1348:Eber D. Howe (1834).
415:
342:
302:
214:livelihood by labor".
2169:1834 in Christianity
2154:Self-published books
2084:Winchester, Benjamin
1717:Hale, Isaac (1834),
431:Susquehanna Register
423:Susquehanna Register
376:shall not have it."
327:Manchester residents
227:King James the first
1537:Ashurst-McGee, Mark
1484:Ashurst-McGee, Mark
1288:, pp. 446–47).
1002:, pp. 273–308)
617:Benjamin Winchester
611:Rejection of theory
169:The publication of
30:
29:Mormonism Unvailed
2124:Mormonism Unvailed
1998:Spaulding, Solomon
1961:(2), Provo, Utah:
1866:Mormonism Unvailed
1841:, Salt Lake City:
1819:(1), Provo, Utah:
1789:Mormonism Unvailed
1728:Mormonism Unvailed
1684:Mormonism Unvailed
1646:Bushman, Richard L
1500:(2), Provo, Utah:
1470:Mormonism Unvailed
1383:10.1093/llc/fqn040
1351:Mormonism Unvailed
1182:Ashurst-McGee 2003
1065:Ashurst-McGee 2003
1039:Ashurst-McGee 2006
907:, p. xix-xx).
686:Mormonism Unvailed
601:Mormonism Unvailed
544:Mormonism Unvailed
427:Mormonism Unvailed
310:Mormonism Unvailed
296:Hurlbut affidavits
171:Mormonism Unvailed
136:Mormonism Unvailed
42:Mormonism Unvailed
22:Mormonism Unveiled
1963:Maxwell Institute
1920:Quinn, D. Michael
1911:Maxwell Institute
1873:: Telegraph Press
1871:Painesville, Ohio
1821:Maxwell Institute
1794:Painesville, Ohio
1784:Howe, Eber Dudley
1760:Maxwell Institute
1733:Painesville, Ohio
1723:Howe, Eber Dudley
1689:Painesville, Ohio
1679:Howe, Eber Dudley
1588:Maxwell Institute
1555:Maxwell Institute
1502:Maxwell Institute
1475:Painesville, Ohio
1465:Howe, Eber Dudley
1106:, pp. 4–11).
957:Scott H. Faulring
725:, p. xviii).
466:Anthon Transcript
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95:Publication place
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584:Manuscript Found
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399:D. Michael Quinn
289:Solomon Spalding
159:Solomon Spalding
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86:Publication date
38:
31:
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2006:, Provo, Utah:
1996:
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1309:
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1279:
1275:, p. 279).
1270:
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928:
924:
920:, p. 262).
915:
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879:Winchester 1840
876:
872:
866:Winchester 1840
863:
859:
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837:
833:
829:, p. 231).
824:
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816:, p. 136).
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798:
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790:, p. 123).
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777:, p. 100).
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1143:Anderson 1990
1138:
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1125:
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931:Anderson 1990
926:
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880:
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867:
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571:manuscript".
568:
563:
555:
553:
551:
550:
545:
538:
535:Vogel's 2004
532:
530:
529:golden plates
526:
525:
520:
513:
507:
501:
498:Vogel's 1998
495:
493:
486:
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467:
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450:
448:
443:
436:
434:
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402:
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395:
394:Golden Plates
391:
383:
381:
377:
375:
368:
360:
358:
355:
354:Willard Chase
348:
345:
341:
337:
334:
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234:Sidney Rigdon
231:
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190:Martin Harris
187:
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144:
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138:
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98:United States
97:
93:
89:
83:
79:
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72:
69:
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61:
57:
54:
51:
47:
43:
37:
32:
24:
23:
2122:
2088:
2059:
2033:
2002:
1987:, retrieved
1983:the original
1958:
1954:FARMS Review
1952:
1923:
1906:
1902:FARMS Review
1900:
1888:Deseret Book
1883:
1865:
1861:Howe, Eber D
1838:
1824:, retrieved
1816:
1810:
1788:
1768:, retrieved
1764:the original
1755:
1751:FARMS Review
1749:
1727:
1698:
1683:
1654:, New York:
1649:
1626:, New York:
1621:
1607:, retrieved
1583:
1577:
1559:, retrieved
1550:
1546:FARMS Review
1544:
1526:, retrieved
1522:the original
1497:
1493:FARMS Review
1491:
1469:
1434:
1413:
1406:
1397:
1391:
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1137:
1124:
1111:
1098:
1085:
1072:
1059:
1046:
1033:
1020:
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994:
981:
974:Bushman 2005
968:
960:
951:
938:
925:
912:
899:
886:
873:
860:
853:Bushman 2005
847:
834:
821:
808:
795:
782:
769:
756:
743:
730:
717:
704:
685:
681:
676:
671:behind him."
666:
657:
647:
638:
623:
621:
614:
604:
600:
597:
588:
583:
581:
578:
569:
565:
547:
543:
541:
536:
522:
519:Grant Palmer
516:
511:
504:
499:
491:
489:
484:
478:
469:
455:
451:
440:
430:
426:
422:
420:
416:
411:
403:
387:
378:
373:
370:
352:
343:
338:
330:
321:
318:
314:
309:
307:
303:
299:
219:Golden Bible
205:
203:
186:Joseph Smith
183:
170:
168:
147:Eber D. Howe
140:
135:
134:
133:
80:Eber D. Howe
53:Eber D. Howe
41:
20:
1286:Brodie 1971
1156:Mitton 2004
1130:Anthon 1834
1117:Harris 1834
1000:Harper 2003
905:Mitton 2004
892:Jessee 1989
840:Mitton 2004
723:Mitton 2004
442:Lucy Harris
262:Zion's Camp
175:anti-Mormon
2138:Categories
2056:Vogel, Dan
2030:Vogel, Dan
1989:2007-01-31
1826:2007-02-02
1770:2007-01-30
1609:2007-01-30
1561:2007-01-30
1528:2007-02-01
1504:: 309–64,
1426:References
1299:Roper 2005
1260:Roper 2005
1247:Vogel 1998
1221:Vogel 1998
1195:Vogel 2004
1169:Vogel 1998
1091:Quinn 1998
1052:Quinn 1998
1026:Chase 1834
1013:Chase 1834
987:Chase 1834
963:, pp. 3-8)
464:See also:
449:incident.
365:See also:
333:Manchester
269:Ezra Booth
139: [
1979:162990806
1965:: 7–140,
1913:: 254–257
1604:165047640
1518:164502393
1273:Howe 1834
1078:Hale 1834
944:Hill 1995
918:Howe 1834
827:Howe 1834
814:Howe 1834
801:Howe 1834
788:Howe 1834
775:Howe 1834
762:Howe 1834
749:Howe 1834
736:Howe 1834
710:Howe 1834
696:Citations
688:56 times.
680:The book
151:Mormonism
77:Publisher
71:Mormonism
2086:(1840),
2058:(2004),
2032:(1998),
1922:(1998),
1863:(1834),
1837:(1995),
1744:(2003),
1648:(2005),
1620:(1971),
1590:: 4–11,
1557:: 34–100
1539:(2006),
1486:(2003),
615:In 1840
200:Overview
127:10395314
59:Language
1786:(ed.),
1725:(ed.),
1681:(ed.),
1467:(ed.),
959:, ed.,
67:Subject
62:English
2090:gospel
2072:
2044:
2018:
1977:
1936:
1849:
1705:
1662:
1634:
1602:
1516:
1445:
684:cites
605:second
390:Moroni
49:Author
1975:S2CID
1909:(1),
1782:, in
1758:(2),
1721:, in
1677:, in
1600:S2CID
1586:(2),
1553:(1),
1514:S2CID
1463:, in
630:Notes
111:Pages
106:Print
2070:ISBN
2042:ISBN
2016:ISBN
1934:ISBN
1847:ISBN
1703:ISBN
1660:ISBN
1632:ISBN
1443:ISBN
238:Iago
188:and
121:OCLC
90:1834
1967:doi
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1379:doi
374:you
196:".
142:sic
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
