Footnotes
The embossment may be that of D. & J. Ames, a paper mill. (Whiting, “Paper-Making in New England,” 309; Gravell et al., American Watermarks, 235.)
Whiting, William. “Paper-Making in New England.” In The New England States: Their Constitutional, Judicial, Educational, Commercial, Professional and Industrial History, edited by William T. Davis, vol. 1, pp. 303–333. Boston: D. H. Hurd, 1897.
Gravell, Thomas L., George Miller, and Elizabeth Walsh. American Watermarks: 1690–1835. 2nd ed. New Castle, DE: Oak Knoll Press, 2002.
Jessee, “Writing of Joseph Smith’s History,” 456, 458; Woodruff, Journal, 22 Jan. 1865.
Jessee, Dean C. “The Writing of Joseph Smith’s History.” BYU Studies 11 (Summer 1971): 439–473.
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
Best, “Register of the Revelations Collection,” 20.
Best, Christy. “Register of the Revelations Collection in the Church Archives, the Church of Jesus Christ of Latter-day Saints,” July 1983. CHL.
Footnotes
On 3 September 1842, Adams County, Illinois, constable James Pitman, Missouri state agent Edward Ford, and Adams County undersheriff Thomas King came to Nauvoo, Illinois, to arrest JS and extradite him to Missouri. Learning of the effort, JS hid in the home of Newel K. Whitney and from there went to Hunter’s house, where he remained in hiding until the evening of 10 September. (JS, Journal, 3 and 10 Sept. 1842; Eliza R. Snow, Journal, 4 Sept. 1842; Thomas Reynolds, Requisition, 22 July 1842; “Part 1: 1 September–31 October 1842.”)
Snow, Eliza R. Journal, 1842–1844. CHL. MS 1439.
Early revelations referred frequently to records and record keeping. The Book of Mormon frequently described keeping “a record,” and an early revelation described the book as “the record of a fallen people.” The language of record keeping subsequently became integral to the organization of the church, with a revelation instructing, “Behold there Shall a Record be kept among you.” Additional revelations further instructed the Saints to keep “a general church reccord of all things that transpire in Zion.” In February 1835, JS highlighted the importance of record keeping by encouraging the newly organized Quorum of the Twelve Apostles to ensure that “one or more be appointed to keep a record of [their] proceedings,” noting that problems had arisen because accurate records had not been kept in earlier days. In accordance with these instructions, early members produced a variety of records, including revelation books, minute books, diaries, and letterbooks. (Title Page of Book of Mormon, ca. Early June 1829; Book of Mormon, 1840 ed., 7, 317, 318, 451, 517, 572 [1 Nephi 1:1–3; Alma 37:1–2, 8–9; 3 Nephi 5:9–11; Mormon 8:1]; Testimony of Three Witnesses, Late June 1829; Articles and Covenants, ca. Apr. 1830 [D&C 20:9, 82]; Revelation, 6 Apr. 1830 [D&C 21:1]; Letter to William W. Phelps, 27 Nov. 1832 [D&C 85:1]; Minutes and Discourses, 27 Feb. 1835.)
For example, the record book of the church branch in Quincy, Illinois, includes records of thirteen baptisms for the dead between 9 November 1840 and 27 February 1841. In addition to recording the names of those who were baptized, the names of the deceased, and the relationship between the person baptized and the deceased, the book noted the exact dates of the baptisms. However, the earliest records are generally less detailed than the Quincy record book, often including only the year rather than a specific date. An inserted page in book B of the Nauvoo proxy baptism records includes some additional details, but a notation on the reverse side of the page indicates that the page had been found among the Nauvoo high council papers, suggesting that it was added to the book later and was not created at the same time as the other records contained in that book. (Quincy, IL, Branch, Record Book, 9 Nov. 1840 and 17 Nov. 1840–27 Feb. 1841, 20, 22; Nauvoo Temple, Record of Baptisms for the Dead, bk. A; bk. B, 2–3.)
Quincy, IL, Branch, Record Book / “Record of the Branch of the Church of Jesus Christ of Latter day Saints in Quincy, (Ill),” 1840–1846. CHL. LR 5361 21, fd. 1.
Nauvoo Temple. Record of Baptisms for the Dead, 1841, 1843–1845. CHL.
Nineteenth-century Christians frequently referred to dispensations, such as the Mosaic dispensation, defining them as periods of divine involvement with humanity. During the previous years in Nauvoo, JS had addressed the topics of priesthood and gospel dispensations on several occasions. Like other nineteenth-century Christians, he taught that there had been gospel dispensations prior to Christ, although JS held that people during these dispensations were aware of and taught about Christ. JS’s comments on these earlier dispensations also emphasized that Adam, Noah, and others “held the Keys” of the priesthood “from genration to Generation.” Teaching that the church and its priesthood were linked to those earlier prophets, JS urged the Latter-day Saints to “seek for the Glory of Abraham. Noah. Adam.” (“Dispensation,” in Buck, Theological Dictionary, 127–128; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, underlining in original; see also Instruction on Priesthood, ca. 5 Oct. 1840; and Minutes and Discourse, 1–5 Oct. 1841.)
Buck, Charles. A Theological Dictionary, Containing Definitions of All Religious Terms: A Comprehensive View of Every Article in the System of Divinity. . . . Philadelphia: W. W. Woodward, 1818.
Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 1. Loose slips of paper inserted throughout the book indicate that the general church record was compiled from loose records that were subsequently given to the general church recorder.
Nauvoo Temple. Record of Baptisms for the Dead, 1841, 1843–1845. CHL.
While it is possible that Clayton inadvertently misdated the letter in JS’s journal, his description of 6 September 1842 in JS’s journal seems to indicate otherwise. Describing the events of that day, Clayton noted, “The evening was spent cheerfully but nothing of special importance transpired.” (JS, Journal, 6 Sept. 1842.)
“Extracts from J. Smith’s Letter of Septr. 6th 1842,” Revelations Collection, CHL.
Revelations Collection, 1831–ca. 1844, 1847, 1861, ca. 1876. CHL. MS 4583.
While JS’s early revelations and statements do not ascribe a name to the hill from which he retrieved the gold plates, as early as 1833, Latter-day Saints referred to the hill as Cumorah. In an 1833 poem, William W. Phelps stated that the record had been “hid in Cumorah.” Oliver Cowdery also referred to the hill by the name Cumorah in a letter that was published in the October 1835 issue of the Latter Day Saints’ Messenger and Advocate. In an 1840 tract, Orson Pratt stated that Moroni “hid up the records in the hill Cumorah, where they remained concealed, until by the ministry of an angel they were discovered” by JS. (“New Hymns,” The Evening and the Morning Star, Feb. 1833, [8]; Oliver Cowdery, “Letter VIII,” Messenger and Advocate, Oct. 1835, 2:196–197, 200; Pratt, A[n] Interesting Account of Several Remarkable Visions, 22.)
The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.
Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.
JS identified Moroni as the angel who visited him on the night of 21–22 September 1823, informing him of a record written upon gold plates that was deposited in a nearby hill. The early drafts of JS’s 1838–circa 1841 history identified the angel as Nephi rather than Moroni. In other documents, however, JS consistently identified the angel as Moroni. (JS History, vol. A-1, 5–7; see also Revelation, ca. Aug. 1835 [D&C 27:5]; Questions and Answers, 8 May 1838; Discourse, between ca. 26 June and ca. 4 Aug. 1839–B; and JS History, vol. A-1, 8.)
In describing Moroni’s visitation, both JS and Oliver Cowdery noted that Moroni had quoted several prophecies from the Bible, particularly the Old Testament, and had stated that they were “not yet fulfilled” but were “soon to be.” (JS History, vol. A-1, 5–6; Oliver Cowdery, “Letter IV,” Messenger and Advocate, Feb. 1835, 1:78–9].)
Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.
A June 1829 revelation named Oliver Cowdery, David Whitmer, and Martin Harris to serve as witnesses of the gold plates. JS’s history states that a few days after the revelation, JS and the three others went to a wooded area near the Whitmer home in Fayette, New York, where, following prayer, an angel visited them and showed them the plates; it also states that immediately after the vision they “heard a voice from out of the bright light above us, saying ‘These plates have been revealed by the power of God, and they have been translated by the power of God; the translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.’” (Revelation, June 1829–E [D&C 17]; JS History, vol. A-1, 24–25; see also Testimony of Three Witnesses, Late June 1829.)
The Bible refers to Michael as “the great prince” and as “the archangel.” JS’s revelations spoke of him in similar language. A September 1830 revelation spoke of him as “Michael mine Archangel” who was to “sound his trump” prior to the resurrection of the dead. A later revelation similarly referred to Michael as “your prince,” to whom God had given “the keys of salvation under the counsel and direction of the Holy One.” By early 1834, Latter-day Saints began to identify Michael as Adam. (Daniel 12:1; Jude 1:9; Revelation, Sept. 1830–A [D&C 29:26]; Revelation, 1 Mar. 1832, in Doctrine and Covenants 75:3, 1835 ed. [D&C 78:16]; Revelation, 27–28 Dec. 1832 [D&C 88:112–113, 115]; Oliver Cowdery, Kirtland, OH, to John Whitmer, 1 Jan. 1834, in Cowdery, Letterbook, 15.)
Cowdery, Oliver. Letterbook, 1833–1838. Huntington Library, San Marino, CA.
The Bible refers to at least two combative encounters between Michael and the devil. (See Jude 1:9; and Revelation 12:7.)
See 2 Corinthians 11:14; and Book of Mormon, 1840 ed., 78 [2 Nephi 9:9]. In June 1839, JS instructed the Quorum of the Twelve Apostles how to “detect Satan when he transforms himself nigh unto an angel of light.” Because not all were present for JS’s 1839 remarks, members of the Twelve shared these instructions with each other and JS reiterated them when the opportunity arose. (Discourse, 27 June 1839; Richards, “Pocket Companion,” 9–10; Woodruff, Journal, 27 June 1839; Instruction, 9 Feb. 1843 [D&C 129:8].)
Richards, Willard. “Willard Richards Pocket Companion Written in England,” ca. 1838–1840. Willard Richards, Papers, 1821–1854. CHL. MS 1490, box 2, fd. 6.
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
An August 1835 expansion of an earlier revelation noted that Peter, James, and John “ordained you [JS and Oliver Cowdery] and confirmed you to be apostles and especial witnesses of my name, and bear the keys of your ministry: and of the same things which I revealed unto them: unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times.” The date of Peter, James, and John’s visit is unknown, but sources indicate it occurred sometime after John the Baptist’s 15 May 1829 visit to confer the lesser priesthood on JS and Cowdery. (Revelation, ca. Aug. 1835 [D&C 27:12–13].)
JS’s history stated that in June 1829, JS, Cowdery, and others “got together in the Chamber of Mr Whitmer [Peter Whitmer Sr.]’s house in order more particularly to seek of the Lord” regarding their ordination to the higher priesthood, or Melchizedek Priesthood. While at the Whitmer house, they received various “instructions from time to time,” including instructions “by the Spirit of Prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to his will and commandment, we should proceed to organize his Church once again, here upon the earth.” Following these instructions, JS and others formally established the church on 6 April 1830. (JS History, vol. A-1, 27, 29; “Part 3: April–September 1830”; Articles and Covenants, ca. Apr. 1830 [D&C 20:1].)
Theologian Charles Buck had observed that “some divines” defined an archangel as “an angel occupying the eighth rank in the celestial hierarchy,” while others believed “it a title only applicable to our Saviour.” In 1839 JS stated that Adam was “Michael, the Archangel” and that he had “obtained the first Presidency & held the Keys of it, from genration to Generation” and had “obtained it in the creation before the world was formed.” As a result, Adam “had dominion given him over every living Creature.” (“Archangel,” in Buck, Theological Dictionary, 26; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, underlining in original.)
Buck, Charles. A Theological Dictionary, Containing Definitions of All Religious Terms: A Comprehensive View of Every Article in the System of Divinity. . . . Philadelphia: W. W. Woodward, 1818.
See Daniel 8:16; 9:21; and Luke 1:19, 26. JS explained that Gabriel was Noah. He stated that Gabriel “stands next in authority to Adam in the Priesthood; he was called of God to this office & was the Father of all living in his day, & To him was Given the Dominion.” (Discourse, between ca. 26 June and ca. 4 Aug. 1839–A.)
Raphael is an angel spoken of in the Apocrypha. The book of Tobit states that Raphael was “one of the seven holy angels who present the prayers of the holy ones and enter before the glory of the Holy One.” Beyond this reference, JS did not make any further statements about a visitation by any angel identified as Raphael. (Tobit 3:17; 5:4; 12:15, in Pietersma and Wright, New Translation of the Septuagint, 463, 464, 473.)
Pietersma, Albert, and Benjamin G. Wright, eds. A New English Translation of the Septuagint, and the Other Greek Translations Traditionally Included under That Title. New York: Oxford University Press, 2007.
As early as 1834, Latter-day Saints began to identify Michael as “no less than our father Adam.” In 1835 the notion came into even greater usage in revelations, blessings, and church periodicals. An early 1835 instruction on priesthood declared that three years prior to his death, Adam’s faithful posterity “rose up and blessed Adam, and called him Michael, the Prince, the Archangel,” and the Lord told him, “I have set thee to be at the head: a multitude of nations shall come of thee; and thou art a prince over them for ever.” A revelation recorded later that August fortified the idea that Michael was “Adam, the father of all, the prince of all, the ancient of days.” JS subsequently drew upon this idea in a blessing to his father, and William W. Phelps noted it in a church publication. (Oliver Cowdery, Kirtland, OH, to John Whitmer, 1 Jan. 1834, in Cowdery, Letterbook, 15; Instruction on Priesthood, between ca. 1 Mar. and ca. 4 May 1835 [D&C 107:53–55]; Revelation, ca. Aug. 1835 [D&C 27:11]; Blessing to Joseph Smith Sr. and Lucy Mack Smith, between ca. 15 and 28 Sept. 1835; William W. Phelps, “Letter No. 8,” Messenger and Advocate, June 1835, 1:130.)
Cowdery, Oliver. Letterbook, 1833–1838. Huntington Library, San Marino, CA.
Latter Day Saints’ Messenger and Advocate. Kirtland, OH. Oct. 1834–Sept. 1837.
An 1837 revelation for Thomas B. Marsh stated that the keys of this dispensation “came down from the fathers” and that the First Presidency and the Quorum of the Twelve held those keys and the priesthood “in connection with all those who have received a dispensation at any time from the beginning of the creation.” In 1839 JS further taught that “the Keys have to be brought from heaven whenever the Gospel is sent” and that whenever this was done, it was done under the authority of Adam: “the Keys were first given to him, & by him to others.” Peter, James, and John had received those keys from “The Savior. Moses. & Elias . . . on the Mount when they were transfigured before him.” JS then explained that the priesthood he held had come from Peter, James, John, and others “in regular succession.” (Revelation, 23 July 1837 [D&C 112:31–32]; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A.)
See Isaiah 28:10, 13; Book of Mormon, 1840 ed., 113 [2 Nephi 28:30]; and Revelation, 6 Aug. 1833 [D&C 98:12].