Letter from William Smith, 18 December 1835
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Source Note
, Letter, [, Geauga Co., OH], to JS, [, Geauga Co., OH], 18 Dec. 1835. Featured version copied [ca. 18 Dec. 1835] in JS, Journal, 1835–1836, pp. 77–79; handwriting of ; JS Collection, CHL. For more complete source information, see the source note for JS, Journal, 1835–1836.
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Historical Introduction
In fall 1835, JS and his younger brother had a series of altercations, culminating on 16 December when William assaulted JS. Two days later, William penned an apologetic letter begging his brother for forgiveness. While it was not uncommon for men of the age—or brothers, for that matter—to settle their differences by fighting, the dispute between the Smith brothers was complicated by the fact that JS was revered as a prophet and William was a member of the .Little is known about the relationship between the two brothers during their formative years in , but there is no record of unusual friction between them prior to 1835. In his memoir, published nearly fifty years later, recalled that in his youth he was “quite wild and inconsiderate, paying no attention to religion of any kind, for which I received frequent lectures from my and my brother Joseph.” In the years prior to the conflict, JS seemed particularly concerned with his younger brother’s spiritual welfare. In February 1835, JS charged the Three Witnesses of the Book of Mormon—, , and —with selecting the members of the Quorum of the Twelve Apostles. According to reminiscent accounts written by Cowdery and Whitmer, the men chose to be one of the apostles, but JS requested that they instead select William Smith. Whitmer recalled JS saying that “it was the only way which he [William] could be saved.”Contemporary accounts also indicate that JS and his father, , had long been concerned about ’s defiant and prideful nature. An 1833 entry in JS’s journal described William as a “fierce lion” who “in the pride of his heart . . . will neglect the more weighty matters until his soul is bowed down in sorrow.” Despite this apprehension, JS believed that William would eventually repent, “find forgiveness . . . [and] wax valiant.” In a blessing pronounced on William in December 1834, Joseph Smith Sr. reminded his son, “Thou hast greatly desired to see thy father’s family redeemed from trouble. . . . But thou hast not altogether desired this thing in meek[n]ess, because thou hast not always known the Lord.” In a 4 August 1835 letter to the Quorum of the Twelve, many of whom were then serving missions in the eastern , JS and the church’s presidency reminded William specifically “to be very humble and prayerful, and to remember further, that he that humbleth himself shall be exalted.”For his part, JS at times reacted to insult with physical confrontation. In June 1835, for example, he had a violent clash with his brother-in-law . Over sixty years later, , a friend and admirer of JS, recalled that JS “would allow no arrogance or undue liberties, and criticisms, even by his associates, was rarely acceptable; and contradictions would rouse in him the lion at once.”Conflict between JS and had flared up earlier in 1835. During a disciplinary hearing for and Mary Cahoon Elliott on 29 October, the two brothers engaged in a heated argument over a deposition offered by their mother, . The day after this confrontation, William notified JS by letter (no longer extant) that the had proposed to censure William. He called on JS on 31 October, and, in the presence of and , the two men revisited their dispute. According to JS’s journal, William insisted that “he had not done wrong” and that JS “was always determined to carry [his] points whether right or wrong.” When Hyrum interceded, William became agitated. “His passion increased,” the entry recorded, and he “arose abruptly and declared that he wanted no more to do with us or the and said we might take his for he would have nothing to do with us.” William sent his ecclesiastical license to JS—an action that likely signaled his intention to resign from the Quorum of the Twelve or separate himself entirely from the church. He then began to speak publicly against JS, turning even their brother against the church president. Despite his frustration with William, JS seems to have been more grieved than angry with his brother’s actions. A 31 October entry in JS’s journal implored the Lord to forgive William and Samuel “and give them humility and repentance . . . I can only pray my heavenly Father to open their eyes . . . that they may extricate themselves from the snare they have fallen into.”JS’s apprehension about his brother was compounded by the fact that was also an . Tensions within the Quorum of the Twelve Apostles, dating back to August, remained, and William’s actions only added to the difficulties. On 3 November, JS dictated a revelation that condemned the quorum for failing to be “sufficiently humble” before God. The revelation also stated that if the other eleven members would pray in faith and humility, seeking unity as a body, William would return.On 18 November, JS attended a debate in the home that and his wife, Caroline Grant Smith, shared with his parents, and . JS’s journal indicates that he arrived to find William and several other “young ” discussing whether it was “the design of Christ to establish his gospel by miracles.” Though he later said that he had attended the debating school with a genuine interest in learning from the exchange, JS apparently found this particular three-hour debate too argumentative and its participants self-serving. JS instructed the elders to give “due deference to the opinions of others” and be careful to “handle sacred things verry sacredly.” As he had done during the trial, JS freely corrected William, both as his older brother and as his ecclesiastical leader.After months of tension, the brothers came to blows on 16 December, following another session of the debating school. After the evening’s formal discussion had concluded, an argument commenced, in the words of JS’s journal, “upon the impropiety of continueing the school.” The journal records that raised the issue, but when insisted that he would not allow any man to speak ill of the school in his house, JS apparently took exception. Despite ’s attempt to intervene, a war of words quickly devolved into physical confrontation. As JS was removing his jacket, William attacked him. Though the exact nature of the fight is unclear, it appears several men were involved, including , a member of the high council. In the end, JS left the house “bruised and wounded” and unable to “sit down or rise up without help.” JS’s history described him being “grieved beyond expr[e]ssion, at the wickedness of his brother, who Cain like had sought to kill him.”News of JS and ’s physical and verbal fights reverberated throughout the community. For church members, William’s attack on a man considered a prophet was a serious matter. The Twelve quickly summoned their colleague William to a council meeting to account for his behavior. The following day, William penned a letter to JS in which he pleaded for his brother’s forgiveness.Though the original letter is no longer extant, JS’s scribes recorded versions of the letter in three different church records. In mid-December 1835, copied it into JS’s 1835–1836 journal, and that copy is featured here. Wafer residue in JS’s 1835–1836 journal suggests that Parrish may have attached the original letter to the journal while copying it. Parrish also copied the letter into JS’s 1834–1836 history. Then, in October 1843, copied the text of the letter, most likely from JS’s journal, into the history begun in 1838. Significant differences between the featured text and the copy in the 1834–1836 history are noted; the copy in JS’s later history has no significant differences.
Footnotes
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1
JS, Journal, 29 Oct. and 16 Dec. 1835.
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2
In nineteenth-century America, men often defended their reputation, honor, or masculinity when questioned or challenged by others, sometimes violently. Historian Richard Bushman stated that “any personal hurt, any damage to reputation called for an immediate response. Vengeance was to be sought for a hurt, and no insult was to go unchallenged.” Men might defend their honor or sort out their differences through various physical confrontations, including verbal debate, fistfights, or even armed duels. (Bushman, “Character of Joseph Smith,” 27; see also Wyatt-Brown, Honor and Violence in the Old South; and Gorn, “Social Significance of Fighting in the Southern Backcountry,” 18–43.)
Bushman, Richard Lyman. “The Character of Joseph Smith.” BYU Studies 42, no. 2 (2003): 23–34.
Wyatt-Brown, Bertram. Honor and Violence in the Old South. New York: Oxford University Press, 1986.
Gorn, Elliott J. “‘Gouge and Bite, Pull Hair and Scratch’: The Social Significance of Fighting in the Southern Backcountry.” American Historical Review 90, no. 1 (Feb. 1985): 18–43.
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3
Smith, William Smith on Mormonism, 10.
Smith, William. William Smith on Mormonism. This Book Contains a True Account of the Origin of the Book of Mormon. A Sketch of the History, Experience, and Ministry of Elder William Smith. . . . Lamoni, IA: Herald Steam Book and Job Office, 1883.
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4
Minutes, Discourse, and Blessings, 14–15 Feb. 1835; Oliver Cowdery, Elk Horn, Wisconsin Territory, to Brigham Young, 27 Feb. 1848, Brigham Young Office Files, CHL; Gurley, “Questions Asked of David Whitmer,” [7].
Brigham Young Office Files, 1832–1878. CHL. CR 1234 1.
Gurley, Zenos. “Questions Asked of David Whitmer at His Home in Richmond Ray County Mo,” 14–21 Jan. 1885. CHL. MS 4633.
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5
JS, Journal, 18 Dec. 1833.
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6
Joseph Smith Sr. to William Smith, Blessing, 9 Dec. 1834, in Patriarchal Blessings, 1:6.
Patriarchal Blessings, 1833–. CHL. CR 500 2.
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8
JS, Kirtland, OH, Letter to the Editor, 22 June 1835, in Painesville (OH) Telegraph, 26 June 1835, [3].
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9
Benjamin F. Johnson, Mesa, AZ, to George S. Gibbs, Salt Lake City, UT, 1903, CHL.
Johnson, Benjamin Franklin. Papers, 1852–1911. CHL. MS 1289, box 2, fd. 1.
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10
See Minutes, 29 Oct. 1835; and JS, Journal, 29 Oct. 1835.
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11
JS, Journal, 31 Oct. 1835. A license demonstrated that the bearer had been granted the authority for a particular calling or office. Though William sent his license to JS, there is no extant evidence to suggest that JS accepted William’s resignation from the Quorum of the Twelve. In the letter featured here, William proposed “withdrawing from the office of the apostleship . . . and remaining a member in the church.” JS later responded that this idea was a “stratigem of the evil one” and counseled William that by “maintaining your apostleship in rising up, and making one tremendous effort, you may overcome your passions, and please God.” (Historical Introduction to License for Frederick G. Williams, 20 Mar. 1833; Letter to William Smith, ca. 18 Dec. 1835.)
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12
JS’s journal records that as he prayed that night, JS received a witness that his brother “would return to the church and repair the wrong he had done.” (JS, Journal, 31 Oct. 1835.)
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13
On the recent issues with the Twelve Apostles, see Historical Introduction to Revelation, 3 Nov. 1835; Letter from Orson Hyde, 15 Dec. 1835; JS, Journal, 3 Nov. and 15 Dec. 1835; and Esplin, “Emergence of Brigham Young,” 150–223.
Esplin, Ronald K. “The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830–1841.” PhD diss., Brigham Young University, 1981. Also available as The Emergence of Brigham Young and the Twelve to Mormon Leadership, 1830–1841, Dissertations in Latter-day Saint History (Provo, UT: Joseph Fielding Smith Institute for Latter-day Saint History; BYU Studies, 2006).
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15
JS, Journal, 18 Nov. and 18 Dec. 1835; Letter to William Smith, ca. 18 Dec. 1835. Some church members participated in several sessions of a debating school in fall 1835. A nationwide “lyceum movement” in this period emphasized adult schooling and debates, influencing communities like Kirtland. (See JS, Journal, 18 Nov. 1835; 12 and 16 Dec. 1835; see also Stevens, “Science, Culture, and Morality,” 69–83; and Bode, American Lyceum.)
Stevens, Edward W., Jr. “Science, Culture, and Morality: Educating Adults in the Early Nineteenth Century.” In “. . . Schools and the Means of Education Shall Forever Be Encouraged”: A History of Education in the Old Northwest, 1787–1880, edited by Paul H. Mattingly and Edward W. Stevens Jr., 68–83. Athens: Ohio University Libraries, 1987.
Bode, Carl. The American Lyceum: Town Meeting of the Mind. New York: Oxford University Press, 1956.
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16
See Smith, William Smith on Mormonism, 15.
Smith, William. William Smith on Mormonism. This Book Contains a True Account of the Origin of the Book of Mormon. A Sketch of the History, Experience, and Ministry of Elder William Smith. . . . Lamoni, IA: Herald Steam Book and Job Office, 1883.
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17
JS, Journal, 16 Dec. 1835.
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18
JS, Journal, 16 and 18 Dec. 1835; JS History, 1834–1836, 149–150.
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19
Nearly fifty years later, former Kirtland justice of the peace John Dowen remembered that “Jo, his brother Bil, and others had a fight. . . . They were raising the devil all the time.” Church member Daniel Tyler was likely referring to this period of animosity when he later recalled a time when “William Smith and others rebelled against the Prophet.” At a meeting held in the Kirtland schoolhouse, Tyler remembered, a solemn JS offered a sincere and humble prayer “in behalf of those who accused him of having gone astray and fallen into sin.” JS then told those in attendance that these men would receive a testimony “this night that I am clear and stand approved before the Lord.” Tyler added, “The next Sabbath his brother William and several others made humble confessions before the public.” (John C. Dowen, Statement, 2 Jan. 1885, Collection of Manuscripts about Mormons, 1832–1954, Chicago History Museum; Tyler, “Recollections of the Prophet,” 127–128, italics in original.)
Manuscripts about Mormons at Chicago History Museum, Research Center, ca. 1832–1954. Microfilm. Chicago Historical Society.
Tyler, Daniel. “Recollections of the Prophet Joseph Smith.” Juvenile Instructor, 1 Feb. 1892, 93–95.
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20
See Minutes, 28 Dec. 1835; and Minutes, 2 Jan. 1836.
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Document Transcript
Footnotes
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1
The version copied into JS’s 1834–1836 history reads, “what took place at my house the other evening.” (JS History, 1834–1836, 155.)
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2
There is no extant record of this meeting.
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3
JS’s 1834–1836 history reads, “in consequence of my bad conduct.” (JS History, 1834–1836, 155.)
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4
Though William references his poor health several times, no extant records shed light on what kind of condition he might have had.
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5
JS’s 1834–1836 history adds that William was chosen “among the twelve.” (JS History, 1834–1836, 156.)
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6
Instead of “and thus by withdrawing from the office of the apostleship,” JS’s 1834–1836 history has, “And therefore I chose to withdraw from the office of the Apostleship.” (JS History, 1834–1836, 156.)
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7
See Revelation, 26 Apr. 1832 [D&C 82:3].
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8
On 27 February 1835, JS and the newly ordained apostles met to further discuss the role of the new priesthood body. During the meeting, JS declared that the Twelve were “called to a travelling high council to preside over all the churches of the saints among the gentiles where there is no presidency established. They are to travel and preach among the Gentiles.” (Record of the Twelve, 27 Feb. 1835; see also Minutes and Discourses, 27 Feb. 1835.)
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9
The version of the letter recorded in JS’s 1834–1836 history reads, “Do not think that I am your enemy, for what I have done. perhaps the inquiry may arise in your mind, why I do not rem[em]ber the many good deeds you have done for me; or if I do remember them, why it is that I should treat you so basely.” (JS History, 1834–1836, 156.)
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10
JS’s 1834–1836 history reads, “This council was called together without my knowledge, or concent.” (JS History, 1834–1836, 157.)