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{{:Question: Why were textual changes made to the Book of Mormon over the years after it was first published?}}


==Response to claim: "Why do the stories and the characters in the Book of Mormon repeat with only minor variations in content and different names given to the characters?"==
==Response to claim: "Why do the stories and the characters in the Book of Mormon repeat with only minor variations in content and different names given to the characters?"==

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Response to claim: "If God was inspiring the translation process of the Book of Mormon, why were 4,000 changes necessary?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "If God was inspiring the translation process of the Book of Mormon, why were 4,000 changes necessary?"

FAIR's Response

Question: Why were textual changes made to the Book of Mormon over the years after it was first published?

The few significant modifications were made by the Prophet Joseph Smith to clarify the meaning of the text, not to change it

The published text of the Book of Mormon has been corrected and edited through its various editions. Many of these changes were made by Joseph Smith himself. Why was this done?

The authenticity of the Book of Mormon is not affected by the modifications that have been made to its text because the vast majority of those modifications are minor corrections in spelling, punctuation, and grammar. The few significant modifications were made by the Prophet Joseph Smith to clarify the meaning of the text, not to change it. This was his right as translator of the book.

These changes have not been kept secret. A discussion of them can be found in the individual articles linked below, and in the references listed below, including papers in BYU Studies and the Ensign.

Joseph Smith taught "the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book."[1] As the end of the preceding quote clarifies, by "most correct" this he meant in principle and teaching. The authors of the Book of Mormon themselves explained several times that their writing was imperfect, but that the teachings in the book were from God (1 Nephi 19:6; 2 Nephi 33:4; Mormon 8:17; Mormon 9:31-33; Ether 12:23-26).

There are over 100,000 insignificant changes that have been made to the Book of Mormon

If one counts every difference in every punctuation mark in every edition of the Book of Mormon, the result is well over 100,000 changes.[2] The critical issue is not the number of changes that have been made to the text, but the nature of the changes.

Most changes are insignificant modifications to spelling, grammar, and punctuation, and are mainly due to the human failings of editors and publishers. For example, the word meet — meaning "appropriate" — as it appears in 1 Nephi 7:1, was spelled "mete" in the first edition of the Book of Mormon, published in 1830. (This is a common error made by scribes of dictated texts.) "Mete" means to distribute, but the context here is obvious, and so the spelling was corrected in later editions.

Some of these typographical errors do affect the meaning of a passage or present a new understanding of it, but not in a way that presents a challenge to the divinity of the Book of Mormon. One example is 1 Nephi 12:18, which in all printed editions reads "a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God," while the manuscript reads "the sword of the justice of the Eternal God." In this instance, the typesetter accidentally dropped the s at the beginning of sword.

The current (2013) edition of the Book of Mormon has this notice printed at the bottom of the page opposite 1 Nephi, chapter 1:

Some minor errors in the text have been perpetuated in past editions of the Book of Mormon. This edition contains corrections that seem appropriate to bring the material into conformity with prepublication manuscripts and early editions edited by the Prophet Joseph Smith.

Some Book of Mormon changes were corrections of transcription or printing errors.

There are a few significant changes that have been made to the Book of Mormon

Changes that would affect the authenticity of the Book of Mormon are limited to:

  • those that are substantive AND
    • could possibly change the doctrine of the book OR
    • could be used as evidence that the book was written by Joseph Smith.

There are surprisingly few meaningful changes to the Book of Mormon text, and all of them were made by Joseph Smith himself in editions published during his lifetime. These changes include:

The historical record shows that these changes were made to clarify the meaning of the text, not to alter it.

Many people in the church experience revelation that is to be dictated (such as a patriarch blessing). They will go back and alter their original dictation. This is done to clarify the initial premonitions received through the Spirit. The translation process for the Prophet Joseph may have occurred in a similar manner.


Response to claim: "Why do the stories and the characters in the Book of Mormon repeat with only minor variations in content and different names given to the characters?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why do the stories and the characters in the Book of Mormon repeat with only minor variations in content and different names given to the characters? Example: Nephi and Moroni sound and act like the same character. "There were other Anti-Christs among the Nephites, but they were more military leaders than religious innovators . . . they are all of one breed and brand; so nearly alike that one mind is the author of them, and that a young and undeveloped, but piously inclined mind. The evidence I sorrowfully submit, points to Joseph Smith as their creator. It is difficult to believe that they are the product of history, that they come upon the scene separated by long periods of time, and among a race which was the ancestral race of the red man of America." (B. H. Roberts - Studies of the Book of Mormon, page 271)."

FAIR's Response

Response to claim: "Why was the Book of Mormon cast into the KJV style?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why was the Book of Mormon cast into the KJV style? "...there is a continual use of the 'thee', 'thou' and 'ye', as well as the archaic verb endings 'est' (second person singular) and 'eth' (third person singular). Since the Elizabethan style was not Joseph's natural idiom, he continually slipped out of this King James pattern and repeatedly confused the norms as well. Thus he lapsed from 'ye' (subject) to 'you' (object) as the subject of sentences (e.g. 'Mos. 2:19; 3:34; 4:24), jumped from plural ('ye') to singular ('thou') in the same sentence (Mos. 4:22) and moved from verbs without endings to ones with endings (e.g. 'yields . . . putteth,' 3:19)." (The Use of the Old Testament in the Book of Mormon, by Wesley P. Walters, 1990, page 30)."

FAIR's Response

Response to claim: "Was there a room full of plates in a secret chamber in the hill near Joseph's house as he and Brigham Young said?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Was there a room full of plates in a secret chamber in the hill near Joseph's house as he and Brigham Young said?"

FAIR's Response

Question: Is there a cave in the Hill Cumorah containing the Nephite records?

Brigham Young related a story about how the plates were returned to Moroni in a cave in the Hill Cumorah

On June 17, 1877, Brigham Young related the following at a conference:

I believe I will take the liberty to tell you of another circumstance that will be as marvelous as anything can be. This is an incident in the life of Oliver Cowdery, but he did not take the liberty of telling such things in meeting as I take. I tell these things to you, and I have a motive for doing so. I want to carry them to the ears of my brethren and sisters, and to the children also, that they may grow to an understanding of some things that seem to be entirely hidden from the human family. Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: "This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ." [4]

The geologic unlikelihood of a cave existing within the drumlin in New York called "Hill Cumorah" suggests that the experience related by the various witnesses was most likely a vision

There are at least ten second hand accounts describing the story of the cave in Cumorah, however, Joseph Smith himself did not record the incident. [5] As mentioned previously, the Hill Cumorah located in New York state is a drumlin: this means it is a pile of gravel scraped together by an ancient glacier. The geologic unlikelihood of a cave existing within the hill such as the one described suggests that the experience related by the various witnesses was most likely a vision, or a divine transportation to another locale (as with Nephi's experience in 1 Nephi 11꞉1). John Tvedtnes supports this view:

The story of the cave full of plates inside the Hill Cumorah in New York is often given as evidence that it is, indeed, the hill where Mormon hid the plates. Yorgason quotes one version of the story from Brigham Young and alludes to six others collected by Paul T. Smith. Unfortunately, none of the accounts is firsthand. The New York Hill Cumorah is a [drumlin] laid down anciently by a glacier in motion. It is comprised of gravel and earth. Geologically, it is impossible for the hill to have a cave, and all those who have gone in search of the cave have come back empty-handed. If, therefore, the story attributed to Oliver Cowdery (by others) is true, then the visits to the cave perhaps represent visions, perhaps of some far distant hill, not physical events.[6]

Given that the angel Moroni had retrieved the plates from Joseph several times previously, it is not unreasonable to assume that he was capable of transporting them to a different location than the hill in New York. As Tvedtnes asks, "If they could truly be moved about, why not from Mexico, for example?"[6]


Response to claim: "Why were clichéd Indian phrases like "Nine Moons" in (Omni 1:21) or "Great Spirit" in (Alma 19:25-27) included?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why were clichéd Indian phrases like "Nine Moons" in (Omni 1:21) or "Great Spirit" in (Alma 19:25-27) included?"

FAIR's Response

Response to claim: "How did the Jaredites come up with the same rare idea of writing on plates 2,000 years before Lehi when such a record keeping system is virtually unknown?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How did the Jaredites come up with the same rare idea of writing on plates 2,000 years before Lehi when such a record keeping system is virtually unknown?"

FAIR's Response

Response to claim: "Why include the ridiculous prayer of the Zoramites in Alma 31?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why include the ridiculous prayer of the Zoramites in Alma 31?"

FAIR's Response

Response to claim: "Why is the Passover mentioned 71 times in the Bible, but -0- times in the Book of Mormon?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why is the Passover mentioned 71 times in the Bible, but -0- times in the Book of Mormon?"

FAIR's Response

Response to claim: "How did Book of Mormon characters get the priesthood when they weren't from the tribe of Levi?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "How did Book of Mormon characters get the priesthood when they weren't from the tribe of Levi?"

FAIR's Response

Countercult ministries/The Interactive Bible/Difficult Questions for Mormons/Book of Mormon Style and Inconsistencies


Response to claim: "Why was Shakespeare used?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why was Shakespeare used?"

FAIR's Response

Question: Did Joseph Smith plagiarize Shakespeare?

Book of Mormon Central, KnoWhy #26: Did Lehi Quote Shakespeare? (Video)

The passages which suggest Shakespeare are better explained by other ancient parallels

It is claimed that Joseph Smith plagiarized Shakespeare in order to write portions of The Book of Mormon. However, there is no evidence that Joseph had read Priest's book. Even so, there is so little of it that has parallels with the Book of Mormon that this would provide a forger with little help. The passages which suggest Shakespeare are better explained by other ancient parallels; in any case, these passages provide very little that would assist in writing the Book of Mormon.

Whence no traveler returns

See also: "Plagiarism"—Shakespeare
The Wonders of Nature(1825) Book of Mormon Other similar phrases
I then requested him to leave me, as my time was short, and I had some preparation to make before I went hence to "that bourne from whence no traveller returns." (p. 469) "Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth. " (2 Nephi 1:14)
  • "That undiscovered country from whose bourn no traveler returns." (Hamlet, Act 3, Scene 1)
  • He is gone to that bourne from whence no traveller returns. (Dickens, The Life and Adventures of Nicholas Nickleby, (1838-1839)
  • Let me alone that I may take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death." (Job 10:20-21.)
  • When a few years are come, then I shall go the way whence I shall not return. (Job 16:22.)

The phrase "from whence no traveller returns" quoted by Josiah Priest is from Shakspeare's Hamlet. Therefore, an alternate criticism is the Joseph Smith plagiarized this line from Hamlet.

B.H. Roberts

B.H. Roberts notes that the critic "fairly revels in the thought that he has Lehi quoting Shakespeare many generations before our great English poet was born; and indulges in the sarcasms which Campbell and more than a score of anti-Mormon writers have indulged in who have mimicked his phraseology." Roberts notes that the Book of Job, contained in the Jewish scriptures that Lehi certainly would have been familiar with, contains two passages "which could easily have supplied both Shakespeare and Lehi with the idea of that country 'from whose bourn no traveler returns.'" In other words, Lehi could have obtained his idea from the same source from which Shakespeare obtained the inspiration for his phrase. Roberts concludes:

It will be observed that the passage from the Book of Mormon follows Job more closely than it does Shakespeare both in thought and diction; and this for the reason, doubtless, that Lehi had been impressed with Job's idea of going to the land whence he would not return, and Joseph Smith, being familiar with Job, and very likely not familiar with Shakespeare, when he came to Lehi's thought, expressed it nearly in Job's phraseology...Lehi lived in Judea in the seventh and sixth century, B.C. He was acquainted with the Hebrew scriptures, including the book of Job, and when he departed from Jerusalem for the western world his colony took with them those same scriptures. Through them he became familiar in the Hebrew with Job's--"Let me alone, that I may take comfort a little before I go whence I shall not return." Also Job's--"When a few years are come, then I shall go the way whence I shall not return." When Lehi's own hour of departure hence had come, impressed with this solemn thought of Job's, he gave expression to it in Hebrew. The saying was recorded by his son Nephi in the Egyptian characters employed by him in making his record. Observe that we have traced these ideas of the "land whence I shall not return" into the Nephite records without the aid of the English Bible or Shakespeare.[7]

Hugh Nibley

Wrote Hugh Nibley:

No passage in the Book of Mormon has been more often singled out for attack than Lehi's description of himself as one "whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return" (2 Nephi 1:14). This passage has inspired scathing descriptions of the Book of Mormon as a mass of stolen quotations "from Shakespeare and other English poets." Lehi does not quote Hamlet directly, to be sure, for he does not talk of "that undiscovered country, from whose bourne no traveler returns," but simply speaks of "the cold and silent grave, from whence no traveler can return." In mentioning the grave, the eloquent old man cannot resist the inevitable "cold and silent" nor the equally inevitable tag about the traveler—a device that, with all respect to Shakespeare, Lehi's own contemporaries made constant use of. Long ago Friedrich Delitzsch wrote a classic work on ancient Oriental ideas about death and afterlife, and a fitting title of his book was Das Land ohne Heimkehr—"The Land of No Return." In the story of Ishtar's descent to the underworld, the lady goes to the irsit la tari, "the land of no return." She visits "the dark house from which no one ever comes out again" and travels along "the road on which there is no turning back." A recent study of Sumerian and Akkadian names for the world of the dead lists prominently "the hole, the earth, the land of no return, the path of no turning back, the road whose course never turns back, the distant land, etc." A recently discovered fragment speaks of the grave as "the house of Irkallu, where those who have come to it are without return. . . . A place whose dead are cast in the dust, in the direction of darkness . . . [going] to the place where they who came to it are without return."
This is a good deal closer to Lehi's language than Shakespeare is. The same sentiments are found in Egyptian literature, as in a popular song which tells how "the gods that were aforetime rest in their pyramids. . . . None cometh again from thence that he may tell of their state. . . . Lo, none may take his goods with him, and none that hath gone may come again." A literary text reports: "The mockers say, 'The house of the inhabitants of the Land of the West is deep and dark; it has no door and no window. . . . There the sun never rises but they lie forever in the dark.' "
Shakespeare should sue; but Lehi, a lover of poetic imagery and high-flown speech, can hardly be denied the luxury of speaking as he was supposed to speak. The ideas to which he here gives such familiar and conventional expression are actually not his own ideas about life after death—nor Nephi's nor Joseph Smith's, for that matter, but they are the ideas which any eloquent man of Lehi's day, with a sound literary education such as Lehi had, would be expected and required to use. And so the most popular and obvious charge of fraud against the Book of Mormon has backfired.[8]


Response to claim: "What was the purpose in Moroni taking the plates back?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "What was the purpose in Moroni taking the plates back? Similarly, what ever happened to the parchment written by John of the New Testament? (D&C 7) Why weren't the supposed writings of Abraham (which were actually common A.D. funerary texts) also taken similarly back?"

FAIR's Response

Response to claim: "Why did Joseph's own accounts confuse whether he was visited by Moroni or Nephi?"

The author(s) of Difficult Questions for Mormons make(s) the following claim:

Response to claim: "Why did Joseph's own accounts confuse whether he was visited by Moroni or Nephi. "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 Nephi." (J. Smith - Times & Seasons Vol. 3, p. 753 1842) also (J. Smith 1851 PoGP p. 41)."

FAIR's Response

Question: Did Joseph Smith originally identify the angel that visited him as "Nephi" instead of "Moroni"?

The text in question

The text in question reads as follows:

While I was thus in the act of calling upon God, I discovered a light appearing in the room which continued to increase untill the room was lighter than at noonday and <when> immediately a personage <appeared> at my bedside standing in the air for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond any <thing> earthly I had ever seen, nor do I believe that any earthly thing could be made to appear so exceeding[g]ly white and brilliant, His hands were naked and his arms also a little above the wrists. So also were his feet naked as were his legs a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open so that I could see into his bosom. Not only was his robe exceedingly white but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him I was afraid, but the fear soon left me. 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 Nephi....(emphasis added)[9]

Orson Pratt would later observe:

The discrepency in the history … may have occurred through the ignorance or carelessness of the historian or transcriber. It is true, that the history reads as though the Prophet himself recorded [it, that he] was [doing the] writing: but … many events recorded were written by his scribes who undoubtedly trusted too much to their memories, and the items probably were not sufficiently scanned by Bro. Joseph, before they got into print.[10]

The identity of the angel that appeared to Joseph Smith in his room in 1823 was published as "Moroni" for many years prior to the erroneous identification of the angel as "Nephi"

The Church teaches that Moroni was the heavenly messenger which appeared to Joseph Smith and directed him to the gold plates. Yet, some Church sources give the identity of this messenger as Nephi. Some claim that this shows that Joseph was 'making it up as he went along.' One critic even claims that if the angel spoke about the plates being "engraven by Moroni," then he couldn't have been Moroni himself.

The identity of the angel that appeared to Joseph Smith in his room in 1823 and over the next four years was known and published as "Moroni" for many years prior to the publication of the first identification of the angel as "Nephi" in the Times and Seasons in 1842. Even an anti-Mormon publication, Mormonism Unvailed, identified the angel's name as "Moroni" in 1834—a full eight years earlier. All identifications of the angel as "Nephi" subsequent to the 1842 Times and Seasons article were using the T&S article as a source. These facts have not been hidden; they are readily acknowledged in the History of the Church:

In the original publication of the history in the Times and Seasons at Nauvoo, this name appears as "Nephi," and the Millennial Star perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. [11]

Joseph F. Smith and Orson Pratt understood the problem more than a century ago, when they wrote in 1877 to John Taylor:

"The contradictions in regard to the name of the angelic messenger who appeared to Joseph Smith occurred probably through the mistakes of clerks in making or copying documents and we think should be corrected. . . . From careful research we are fully convinced that Moroni is the correct name. This also was the decision of the former historian, George A. Smith." [12]

The timeline of events related to the "Nephi/Moroni" error

The following time-line illustrates various sources that refer to the angel, and whether the name "Moroni" or "Nephi" was given to them.

As can be readily seen, the "Nephi" sources all derive from a single manuscript and subsequent copies. On the other hand, a variety of earlier sources (including one hostile source) use the name "Moroni," and these are from a variety of sources.

Details about each source are available below the graphic. Readers aware of other source(s) are encouraged to contact FairMormon so they can be included here.

This is not an example of Joseph Smith changing his story over time, but an example of a detail being improperly recorded by someone other than the Prophet, and then reprinted uncritically. Clear contemporary evidence from Joseph and his enemies—who would have seized upon any inconsistency had they known about it—shows that "Moroni" was the name of the heavenly messenger BEFORE the 1838 and 1839 histories were recorded.



Notes

  1. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 2:139. ISBN 0941214133. Quoted in Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 4:461. Volume 4 link See also Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 194. off-site
  2. ↑ Royal Skousen, "Changes In the Book of Mormon," 2002 FAIR Conference proceedings.
  3. ↑ Daniel K. Judd and Allen W. Stoddard, "Adding and Taking Away 'Without a Cause' in Matthew 5:22," in How the New Testament Came to Be, ed. Kent P. Jackson and Frank F. Judd Jr. (Provo and Salt Lake City: Religious Studies Center and Deseret Book, 2006),159-160.
  4. ↑ Brigham Young, "TRYING TO BE SAINTS, etc.," (June 17, 1877) Journal of Discourses 19:38.
  5. ↑ Cameron J. Packer, "Cumorah's Cave," Journal of Book of Mormon Studies 13/1 (2004). [50–57] link
  6. ↑ 6.0 6.1 John A. Tvedtnes, "Review of Little Known Evidences of the Book of Mormon by Brenton G. Yorgason," FARMS Review of Books 2/1 (1990): 258–259. off-site
  7. ↑ Brigham H. Roberts, "A Brief Debate on the Book of Mormon," in Defense of the Faith and the Saints, 2 vols. (1907), 1:333. Vol 1 GL direct link Vol 2 GL direct link
  8. ↑ Hugh W. Nibley, An Approach to the Book of Mormon, 3rd edition, (Vol. 6 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1988), 276–277.
  9. ↑ JS, History, 1838–1856, vol. A-1, created 11 June 1839–24 Aug. 1843; handwriting of James Mulholland, Robert B. Thompson, William W. Phelps, and Willard Richards; 553 pages, plus 16 pages of addenda; CHL, p. 5; also reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62.
  10. ↑ Orson Pratt to John Christensen, 11 March 1876, Orson Pratt Letterbook, Church Archives, Salt Lake City, Utah; cited in Dean C. Jessee (editor), The Papers of Joseph Smith: Autobiographical and Historical Writings (Vol. 1 of 2) (Salt Lake City, Utah: Deseret Book Company, 1989), 277n1. ISBN 0875791999 and Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:62n28.
  11. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:11–12, footnote 2. Volume 1 link
  12. ↑ Letter, Orson Pratt and Joseph F. Smith to John Taylor, 18 December 1877; cited in Dean C. Jessee, ed., The Papers of Joseph Smith: Autobiographical and Historical Writings (Salt Lake City: Deseret Book, 1989), 1:277, nt. 1.
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