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I have identified thirty-three well-documented wives of Joseph Smith, which some may regard as an overly conservative numbering... Historians Fawn Brodie, D. Michael Quinn, and George D. Smith list forty-eight, forty-six, and forty-three, respectfully. Yet in problematic areas it may be advisable to err on the side of caution. (In Sacred Loneliness: The Plural Wives of Joseph Smith, p.1)Compton also noted that Joseph Smith wanted to marry even more women. He noted that Joseph Smith "proposed to at least five more women who turned him down." On the dust jacket of his book, we read:
Mormons today have little idea about their founder's family life.… Fewer know of his contempt for traditional marriage and Victorian morality.
To understand these issues, Todd Compton has painstakingly researched and recovered the life stories of the women aged fourteen to fifty-four —whom the prophet loved and married and whose salvation he guaranteed. In their own accounts, the wives tell how difficult it was to accept this secret—shared marriage—and to forfeit their dreams of meeting and falling in love with a man of their choice. What they received were tainted reputations among the uninitiated and, ultimately, their husband's violent death.
These were colorful, tragic figures. After the martyrdom, one of the widows became a nun; another joined the prophet's first wife in the Midwestern anti-polygamy reorganization; and some abandoned Utah for California. Most were claimed by the twelve apostles, who fathered their children but proved unreliable as husbands, resulting in more than one divorce.
The widows experienced sadness as they contemplated what they had become. One reticently revealed on her deathbed that her child, Josephine, was the prophet's daughter—a whispered confidentiality that only underscored the secrecy that still surrounds these women's identities a half-century later.
Thirty-three extraordinary lives began with promise and devotion and ended almost uniformly in loneliness. The great consolation these women held was that their sacrifices had been for God. Whatever reward they received, it was not of this world.
When the family organization was revealed from heaven-the patriarchal order of God, and Joseph began, on the right and on the left, to add to his family, what a quaking there was in Israel. Says one brother to another, "Joseph says all covenants are done away, and none are binding but the new covenants; now suppose Joseph should come and say he wanted your wife, what would you say to that?" "I would tell him to go to hell." This was the spirit of many in the early days of this Church....Todd Compton frankly discussed the issue of Joseph Smith's practice of polyandry, marrying women who already had husbands:
What would a man of God say, who felt aright, when Joseph asked him for his money? He would say, "Yes, and I wish I had more to help to build up the kingdom of God." Or if he came and said, "I want your wife?" "O Yes," he would say, "here she is, there are plenty more."… Did the Prophet Joseph want every man's wife he asked for? He did not… If such a man of God should come to me and say, "I want your gold and silver, or your wives," I should say, "Here they are, I wish I had more to give you, take all I have got." (Journal of Discourses, vol. 2, Feb. 19, 1854, pp.13-14)
Polyandry is one of the major problems found in Smith's polygamy and many questions surround it. Why did he at first primarily prefer polyandrous marriages? In the past, polyandry has often been ignored or glossed over, but if these women merit serious attention, the topic cannot be overlooked… A common misconception concerning Joseph Smith's polyandry is that he participated in only one or two such unusual unions. In fact, fully one-third of his plural wives, eleven of them were married civilly to other men when he married them. If one superimposes a chronological perspective, one sees that of Smith's first twelve wives, nine were polyandrous. So in this early period polyandry was the norm, not the anomaly… Polyandry might be easier to understand if one viewed these marriages to Smith as a sort of de facto divorce with the first husband. However, none of these women divorced their 'first husbands' while Smith was alive and all of them continued to live with their civil spouses while married to Smith… In the eleven certain polyandrous marriages, only three of the husbands were non-Mormon (Lightner, Sayers, and Cleveland) and only one was disaffected (Buell). All other husbands were in good standing in the church at the time Joseph married their wives. Many were prominent church leaders and close friends of Smith.…One of Smith's polyandrous marriages was to Zina Diantha Huntington Jacobs. Smith had taught eighteen-year-old Zina about plural marriage and proposed to her but she put him off. She was being courted by a "handsome, eligible twenty-three-year-old" named Henry Jacobs. "On 7 March 1841, twenty-year-old Zina married Henry Jacobs." Smith would not attend their marriage. He next approached Zina's brother, Dimick, to talk to her about becoming his plural wife. "In October 1841, Smith sent him [her brother Dimick] with an unwelcome message to force Zina to a decision. 'Joseph said, Tell Zina I have put it off and put it off until an angel with a drawn sword has stood before me and told me if I did not establish that principle [plurality of wives] and live it, I would lose my position and my life and the Church could progress no further.' " (Four Zinas: A Story of Mothers and Daughters on the Mormon Frontier, by Martha Bradley & Mary Woodward, pp.107-115) Under such religious pressure, Zina submitted to become Smith's secret plural wife. She also continued in her marriage to Henry, a devout Mormon. "Zina does not record if she and Joseph consummated their union, although Zina later signed an affidavit that she was Smith's wife in 'very deed.' " (Four Zinas, p. 115) Joseph Smith's death did not end Zina's struggles with polygamy and polyandry, "on 2 February 1846, Henry Jacobs witnessed the sealing of his twenty-five-year-old wife, Zina, for time to Brigham Young, who was twenty years her senior." (Four Zinas, p. 132)
These data suggested that Joseph may have married these women, often, not because they were married to non-members but because they were married to faithful Latter-day Saints who were his devoted friends. This again suggests that the men knew about the marriages and permitted them." (In Sacred Loneliness, pp.15-16)
Emily Partridge Young said she "roomed" with Joseph the night following her marriage to him, and said that she had "carnal intercourse" with him. (In Sacred Loneliness, p. 12)Other early witnesses also affirmed this. Benjamin Johnson wrote:
On the 15th of May…the Prophet again came and at my hosue [house] ocupied [sic] the Same Room & Bed with my sister that the month previous he had occupied with the Daughter of the Later [late?] Bishop Partridge as his wife." According to Joseph Bates Noble, Smith told him he had spent a night with Louisa Beaman... Many of Joseph's wives affirmed that they were married to him for eternity and time, with sexuality included. (In Sacred Loneliness, pp.13-14)