Criticism of Mormonism/Books/American Massacre

A FAIR Analysis of: Criticism of Mormonism/Books A work by author: Sally Denton

Index to claims made in American Massacre: The Tragedy at Mountain Meadows

This is an index of claims made in this work with links to corresponding responses within the FAIR Wiki. An effort has been made to provide the author's original sources where possible.

Claims made in "The Cairn, August 3, 1999"

Page	Claim	Response	Author's sources
xxi	In 1999, Church leaders are claimed to have "gone to great lengths to keep the planned renovation secret from the public and the press."		No source provided.
xxii	The inquiry into the remains was halted before it was completed.		No source provided.
xxiii	Author's quote: But the dead would not be allowed to speak.	Absurd claim: The dead had already spoken repeatedly—at the federal trials of those charged with the crime. The first serious historical treatment of the massacre was undertaken by an active Mormon, Juanita Brooks.  Prejudicial or loaded language	No source provided.

Claims made in "Chapter 1: Palmyra, 1823"

Page	Claim	Response	Author's sources
3	Joseph Smith is claimed to have been visited by a "spirit" named Moroni.	History unclear or in error: Moroni was an angel in the earliest sources, not a "spirit." Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki	No source provided.
4	Author's quote: [I]n that moment the charismatic teenager claimed to have become God's chosen instrument to reveal to the world that all religions were false and corrupt.	Internal contradiction: The First Vision preceded Moroni's visit, which the author reports in the next item.	No source provided.
4	Joseph is claimed to have made "excited proclamations to the public" regarding his First Vision.		No source provided.
4	The author claims that Joseph experienced "hundreds of mythical persecutions" throughout his life.	Prejudicial or loaded language The author does not make clear which of Joseph's persecutions she considers "mythical." Perhaps the time that he was tarred and feathered? Perhaps the time that he was shot and killed by a mob?  Internal contradiction: Author later describes some actual persecutions.	No source provided.
4	Joseph is claimed to have spent his leisure time leading a band of treasure diggers.	Quotes another author's opinion as if it were fact The author simply repeats Fawn Brodie's assertion. Joseph Smith and money digging	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 16. ( Index of claims )
4	Joseph is claimed to have been "apprenticed" with a man who was described as "a peripatetic magician, conjurer and fortuneteller."	The magician Walters as a mentor to Joseph Smith?	Carl Carmer, The Farm Boy and the Angel (1970), p. 53.
5	The "autumnal equinox and a new moon" were considered to be "an excellent time to commence new projects."	Book of Mormon recovered on autumnal equinox	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 167 ( Index of claims )
5	Joseph's family is claimed to have had a "nonconforming contempt for organized religion."	Prejudicial or loaded language  History unclear or in error: Joseph's mother and three siblings joined local churches; this can hardly been seen as "contempt" (see JS-H 1꞉7).	No source provided.
6	Lucy Smith is claimed to have "abandoned traditional Protestantism" in favor of "mysticism and miracles."	Lucy joined the Presbyterian Church (JS-H 1꞉7). Many Christians of the day believed in miracles, and saw a decline of miracles as evidence that Christinaity needed to be revitalized, reformed, or restored. Lucy Mack Smith and the Presbyterians	No source provided.
7	Joseph is claimed to have "detested the plow as only a farmer's son can."	Quotes another author's opinion as if it were fact The author repeats a very recognizable quote from Fawn Brodie. This is Brodie's opinion—there is no primary source to back up this claim.  Mind reading: author has no way of knowing this.	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 18. ( Index of claims )
7	Joseph is claimed to have told stories about the Mound Builders, who, according to the author, were a "thousand-year-old lost race fabled to have been slaughtered and buried on the outskirts of Palmyra."	We are unsure how the author determined that the Mound Builders were slaughtered and buried on the outskirts of Palmyra. The author shows that she knows very little about the Mound Builders. In reality, the mounds were quite numerous and were located in many different parts of the country. Joseph Smith's "amusing recitals" of ancient American inhabitants	No source provided.
7	Joseph entertained his family with tales of the ancient inhabitants of the area.	Joseph Smith's "amusing recitals" of ancient American inhabitants	Lucy Smith, Biographical Sketches, p. 85.
8	The author claims that Emma was warned not to touch the plates because she would suffer "instant death if her eyes fell upon them."	Viewing gold plates would result in death	No source provided. The usual source for this claim is The Hurlbut affidavits.
8	Author's quote: Nephi's two older brothers, Laman and Lemuel, were evil sinners, causing God to curse them and all of their descendants with a red skin.	Quotes another author's opinion as if it were fact There is no mention of "red skin" in the Book of Mormon. The claim that the Lamanites were cursed with a "red skin" originated in Fawn Brodie's book No Man Knows My History: The Life of Joseph Smith. This indicates that author's shallow research by repeating Brodie's idea without attribution, and without determining that it is unsupported by any source even in Brodie's book. Red skin curse	No source provided. Brodie makes the claim of a curse of "red skin" in Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 43. ( Index of claims )
9	The author claims that the Book of Mormon was rooted in "the conviction that all believers were on the road to Godhood, that a heaven existed where all men could be saved and then go on to create their own worlds."	History unclear or in error: Theosis is not a preoccupation of the Book of Mormon. The Book of Mormon likewise says nothing about the saved "creat[ing] their own worlds."	No source provided.
9	The author claims that Joseph Smith's "evangelical socialism" was a precursor to "Marxian communism."	Prejudicial or loaded language: The differences between the United Order and Marxism are numerous, and include: voluntary versus involuntary focused on God and Christ versus atheistic private ownership versus no private ownership	No source provided.
10	The author describes the LDS conception of God as "a corporeal being residing on a planet orbiting a star called Kolob and sexually active with a Heavenly Mother and other wives."	"Celestial sex"	No source provided.

Claims made in "Chapter 2: Kirtland/Far west, 1831"

Page	Claim	Response	Author's sources
12	The author claims that in Kirtland that Joseph Smith was "infected with the virus of speculation."	Prejudicial or loaded language  Quotes another author's opinion as if it were fact How does the author know that Joseph was "speculating"?	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 188-189. ( Index of claims )
13	It is claimed that Joseph stated that Independence Missouri was the site of the Garden of Eden and that the location of Far West was where Cain killed Abel.	Garden of Eden in Missouri?	No source provided.
14	The author, in describing the Kirtland period, states that Joseph became a "swaggering general in his Army of Israel" and that "[d]rilling and pageantry were quite suddenly pervasive aspects of a once-pacific Kirtland existence."	The author's claim is false The author seems to be confusing Kirtland and Nauvoo.	No source provided
14	Author's quote: "He then initiated the secret rituals that would further repel their conventional Christian neighbors-anointings, endowments, proxy baptisms, visions, healings, writhing ecstasies, and, especially, the concepts of 'eternal progression' and 'celestial marriage.'"	History unclear or in error: Proxy baptisms were not introduced until Nauvoo, they were not known at Kirtland. Healings and visions were present from the Church's very beginnings. "Writhing ecstasies" were condemned by LDS scripture by 1831 (see DC 50).  Prejudicial or loaded language: The U.S. Constitution protects private religious practices that do not harm others, including those which might "repel" one's conventional Christian neighbors.	No source provided
14	The name of the Church was changed to the "Church of Latter-day Saints" in 1834.	Name of the Church	No source provided.
14	Emma is claimed to have driven "the girl" [Fanny Alger] out of her house because she was "unable to conceal the consequences of her celestial relation with the Prophet."	Hostile accounts of Fanny Alger from the Webbs Fanny Alger and William McLellin Fanny Alger and the introduction of plural marriage	Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 57. Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 459. ( Index of claims )
15	Joseph issued his prophecy regarding the Civil War after visiting New York and hearing about how President Jackson should deal with "a rebellious South Carolina."	Civil War prophecy Attitude of Saints to Civil War prophecy	Joseph Smith's December 25, 1832 prophecy, quoted in D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 619.
15	Failure of the bank in Kirtland caused Joseph to leave Kirtland in the middle of the night.	Kirtland Safety Society	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 199. ( Index of claims )
16	Joseph "organized a secret group of loyalists" called the Danites.	Danites Danites in anti-Mormon polemic	D. Michael Quinn, quoting Hallwas and Launius, Cultures in Conflict, 8.
16	The Danites introduced "blood atonement" who would "save" people by slitting their throats.	Blood atonement	John D. Lee
20	Joseph's "Mohammed speech" in Far West.

Claims made in "Chapter 3: Nauvoo, 1840"

Page	Claim	Response	Author's sources
23	Author's quote: Having suffered beatings and tarrings at the hands of Mormon baiters years earlier, and having faced impending death at various junctures, Smith sensed rightly that events in Nauvoo would be the grand finale of his life.	Internal contradiction: The author earlier characterized Joseph's persecutions as "imaginary"	No source provided.
23	Author's quote: Building a spired marble temple took precedence over everything else…	History unclear or in error: the Nauvoo temple was made of limestone that was quarried locally, not marble which would have required importation.	No source provided.
23-24	Joseph's "falling out" with John C. Bennett is claimed to have been over a woman that "each desired as a plural wife."	In fact, Bennett was given multiple opportunities to reform his ways before being excommunicated. John C. Bennett	No source provided.
24	Nauvoo was claimed to be "the first genuine theocracy in American history."
24	The Council of Fifty was "a group of princes" who would rule the "Mormon empire."	The Council of Fifty included non-Mormons as members. The Council of Fifty	David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 24. (bias and errors) Review
25	Joseph had himself ordained "king" during the time that he was running for President.	Joseph as "king"? Joseph Smith's supposed narcissism?	No source provided.
25	Joseph had a "narcissistic" "theme of deceiving self and others."	Joseph Smith's supposed narcissism?	Robert D. Anderson, Inside the Mind of Joseph Smith, p. 225.
26	Author's quote: Nauvoo, unlike Kirtland, had become the sanctuary for strange ceremonials and shrouded rites many members found increasingly alien and offensive…	Internal contradiction: The author earlier stated that these things were introduced in Kirtland On page 14, speaking of Kirtland, the author states: "He then initiated the secret rituals that would further repel their conventional Christian neighbors-anointings, endowments, proxy baptisms, visions, healings, writhing ecstasies, and, especially, the concepts of 'eternal progression' and 'celestial marriage.'"  History unclear or in error: Proxy baptisms were not introduced until Nauvoo, they were not known at Kirtland. Healings and visions were present from the Church's very beginnings. "Writhing ecstasies" were condemned by LDS scripture by 1831 (see DC 50).	No source provided.
26	A "Mormon historian," (Will Bagley) claims that celestial marriage "allowed the most ordinary backwoodsman to become a god and rule over worlds of his own creation with as many wives as his righteousness could sustain."	Bagley is not a "Mormon historian"—his account is invariably hostile to LDS leaders and truth claims. "Celestial sex" "Rule over worlds of his own creation"? Theosis or human deification	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 7.
26	"One historian" (Will Bagley) claimed that Joseph "plunged into new sealings to married women, sisters, and very young girls."	"Sealings to married women" "Marriages to very young girls"? Divine manifestations to plural wives and their families	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 27.
27	The founders of the Nauvoo Expositor were "men who knew too much."	Nauvoo Expositor	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 16.
27	Author's quote: Smith ordered the Nauvoo Legion to storm the newspaper, destroy the press, and burn all extant issues.	History unclear or in error The Nauvoo City Council (which included some non-Mormon members) ordered the destruction of the Expositor. The suppression of the paper was legal for the day.	No source provided
27	The author claims that "the constitutional defenders of the First Amendment" called for Joseph Smith's arrest after the destruction of the Expositor.	The suppression of the paper was legal for the day.  History unclear or in error: The First Amendment did not apply to local or state governments until after the Civil War.	No source provided.
28	The book claims that Joseph sent orders to the Nauvoo Legion from Carthage Jail to come and free him.	The author's claim is false Nauvoo Legion was to rescue Joseph?	No source cited, but it is probably Brodie. See Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims ).
28	The author claims that "lore had it" that Joseph gave the Masonic distress signal "before calling out: 'Oh Lord my God. Is there no help for the widow's son?"	History unclear or in error This is very sloppy research. Despite citing so many sources, the author gets the history wrong. There is no record of Joseph saying more than "Oh Lord, my God." In addition, the author states that Joseph gave the Masonic distress signal before calling out this phrase. In reality, the full phrase "Oh Lord my God. Is there no help for the widow's son" is the Masonic distress signal!	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945). ( Index of claims ) D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), . Smith, Hallwas, Lanius.
29	The author claims that Joseph's death was "second in importance only to that of Jesus Christ."	Joseph Smith's status in LDS belief	Eliza Snow, Times and Seasons 5 (July 1, 1844), quoted in Hallwas and Launius, 237.
29	Allen J. Stout's journal says that he will avenge Joseph's blood to the fourth generation.	From the cited source: "Their dead bodies were brought to Nauvoo where I saw their beloved forms reposing in the arms of death, which gave me such feelings as I am not able to describe. But I there and then resolved in my mind that I would never let an opportunity slip unimproved of avenging their blood upon the head of the enemies of the Church of Jesus Christ. I felt as though I could not live. I knew not how to contain myself, and when I see one of the men who persuaded them to give up to be tried, I feel like cutting their throats. And I hope to live to avenge their blood, but if I do not, I will teach my children to never cease to try to avenge their blood and then their children and children's children to the fourth generation as long as there is one descendant of the murderers upon the earth." off-site	Stout journal, June 28, 1844.
29	D. Michael Quinn said that Joseph "failed to clarify for the highest leadership of the church the precise method of succession God intended.	Succession in the Presidency of the Church	D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 143.
30	Sidney Rigdon is claimed to have "recently apostatized over Smith's attempted seduction of his daughter in to a polygamous marriage."	The author's claim is false: Sidney had not apostatized. He remained first counselor in the First Presidency. Joseph attempted to seduce Nancy Rigdon?	No source provided.
31	Author's quote: Knowing he could not compete with Smith as a seer...	Mind reading: author has no way of knowing this. Stenhouse (the author's source) did not become a member of the Church until after Joseph's death, and he joined the Church in England. He was in no position at all to know Sidney's thoughts or capabilities in the matter.  The author's claim is false: Sidney's later post-Mormon religious activities show him to be quite convinced that he can deliver oracles from God as Joseph did.	T.B.H. Stenhouse, 209.
32	The temple is claimed to have "placed under themost sacred obligations to avenge the blood of the Prophet, whenever an opportunity offered, and to teach their children to do the same."	Oath of vengeance	John D. Lee in Henrie, 147.
32	It is claimed that the "entire Mormon people [became] sworn and avowed enemies of the American nation."	Despite this claim, we soon learn that the Mormons volunteered for U.S. military service (see p. 47 below). Sworn enemies of the United States?	Lee in Henrie, 147.
36	Brodie's claim that when Brigham spoke in the Adamic language, it "thus acquired status in the Church."	Quotes another author's opinion as if it were fact	Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 126. ( Index of claims )
36	The author claims that Brigham "disposed of his rivals." Stanley P. Hirshson is quoted as claiming that Nauvoo became a "police state."	From the cited source: Engulfed by dissension from within and without, Young established in Nauvoo a police state. When he returned to the town after Smith's death and was served with several writs, he strapped on a pair of six-shooters and vowed he would kill any man who handed him another summons or grabbed hold of him. Until he left Nauvoo, he wore those guns. (pp 61-62) Note the following from the Journal of Discourses: "When the mantle of Joseph Smith fell upon Brigham Young, the enemies of God and His kingdom sought to inaugurate a similar career for President Young; but he took his revolver from his pocket at the public stand in Nauvoo, and declared that upon the first attempt of an officer to read a writ to him in a State that had violated its plighted faith in the murder of the Prophet and Patriarch while under arrest, he should serve the contents of this writ (holding his loaded revolver in his hand) first; to this the vast congregation assembled said, Amen. He was never arrested." (George A. Smith, Journal of Discourses 13:110.) See: Nauvoo a police state?	Stanley P. Hirshson, "The Lion of the Lord," 61.
36	The author claims that John D. Lee was "an integral component in the new power structure" after Joseph's death.		No source provided.
37	The author claims that Emma and other Smith relatives returned to Far West and founded the Reorganized Church of Jesus Christ of Latter Day Saints.		No source provided.
37	The author claims that Joseph wanted people to receive their endowments for the "Mormon road to heaven."		Nelson Winch Green, "Fifteen Years Among the Mormons," 41.
37	It is claimed that LDS missionaries to England "capitalized on the intolerable social and economic conditions" in order to gain converts.		Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 264. ( Index of claims )
38	Quoting D. Michael Quinn, the author notes that Brigham said that women "have no right to meddle in the affairs of the Kingdom of God."		D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 650.
38	The author claims that Brigham "commended his police for nearly beating to death an apostate within the walls of the temple.	Although the author provides no source for the claim, it is likely that this refers to the flogging of three men by Nauvoo Police. See: Flogging those out of fellowship?	No source provided.
38-39	The author mentions "the pending indictment of two leaders of the Church on counterfeiting charges..."	Although the author provides no source for the claim, it is likely that this refers a critical claim that Brigham Young, Willard Richards, Parley Pratt, and Orson Hyde were involved in making counterfeit coins. See: Counterfeiting by the apostles at Nauvoo?	No source provided.
39	The author claims that "thousands of armed Mormons and Gentiles faced off" in Nauvoo.	Presentism or anachronism: Everyone on the frontier in 19th century America was armed—this was necessary for hunting and protection. The Saints were driven out of Nauvoo by the threat of military force.	No source provided.

Claims made in "Chapter Four: Winter Quarters—Council Bluffs, 1846"

Page	Claim	Response	Author's sources
42	The author blames Col. Thomas Kane for helping to cover up the Massacre.	"The claim that Kane was responsible for covering up the massacre (p. 47) finds no support in history, nor does Denton cite primary sources for her view other than Kane's participation in advising Young to respond to federal inquiries in 1858 (p. 208). As I point out in my review of Bagley's Blood of the Prophets, the massacre investigation spanned decades and involved sitting presidents, cabinet members, attorneys general, federal district attorneys, federal marshals, territorial marshals, and more. Kane was out of the picture shortly after the massacre."[1]	[ATTENTION!]
47	The author claims that in 1846, the U.S. military planned to "seize New Mexico, California, and much of Utah."	That members of the Church volunteered for U.S. military service as part of the "Mormon Batallion" is a strange act for people who were "sworn enemies" of the U.S.A. (as she claims above).	No source provided.
53	The author claims that John D. Lee was sent by Brigham to intercept the payroll from the Mormon battalion in order to consecrate it to the Church.	This puts an ominous spin on something benign. Members joined the Mormon battalion in part to provide needed funds for the Church and their families (most of whom remained with the church) to help with the migration west. According to the cited source: On August 28, about dark, President Young visited John D. Lee in his tent. "I have a very dangerous but responsible mission for you to perform," he said. "I want you to to follow up the Mormon Batallion and be at Santa Fe when they receive their payment. Can you go?" "I am willing to do whatever I can to further the cause," Lee answered without hesitation. . . . "Go, and God will protect you," Brother Brigham said, laying a firm hand on his shoulder. "I shall see that your families do not want. It is most important that we have what money we can get if we are to have food to survive this winter. Even then I have a heavy heart when I think of what is ahead.." Then Lee accepted one of the most important assignments of his career. It should be noted that there is no use of the words "intercept" or "consecrate it" anywhere in the chapter.	Brooks, John Doyle Lee, 95.
53	The author claims that Brigham "used the battalion earnings to purchase food to stock a store he owned, which he then sold back to his starving Saints at inflated prices." The author claims that one of the battalion members said that "Some of the women, being entirely destitute, desired their husband's share, and some cried for the want of it."		No source provided. Possibly Lee in Henrie, 183.
54	The author claims that Brigham declared "his own death and resurrection."		DeVoto, 454 Kelly, 90.
55	The author claims that Brigham "overcame resistance" from the Council of the Twelve and "finalized his own ascendancy" in order to be "elevated to a deity."		No source provided.
54	Author's quote: Young broke the tedium by courting Indian women along the way. Having been "sealed" to two Sioux squaws before leaving winter Quarters, he attempted to persuade others he met to unite with him on the spiritual journey.		No source provided. Possibly Werner, 220?
59	The author claims that in Brigham's very first address to the Saints after arriving in the Salt Lake valley that he "gave an ominous warning to all who had come. From this point forward, anyone who refused to live the laws about to be set forth was free to leave."	Internal contradiction: This contradicts what the author states on page 106, where she says that anyone that wanted to leave was "hunted down and killed"	No source provided.
59	The author claims that Brigham used a divining rod that once belonged to Oliver Cowdery to select the site for the Salt Lake Temple.	This claim is also made in One Nation Under Gods: p. 89, 518n49 Divining rods to Kimball and Young?	No source provided. Likely Quinn.

Claims made in "Chapter 5: Salt Lake City, August 24, 1849"

Page	Claim	Response	Author's sources
67	The author notes that several new federal officials fled the Utah Territory because they felt threatened.	This claim is also made in One Nation Under Gods: p. 227-228 . Both authors rely upon the same source for this claim. For a response, see: Threats to early federal officials?	House Exec. Doc. 25, 15 quoted in David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 59. (bias and errors) Review
68-69	Blood atonement	Blood atonement	Gunnison, 83.
69	The author claims that apostasy and adultery were punishable by beheading.	19th century crimes alleged to be "worthy of death"	Gunnison, 72.
70	Brigham is claimed to have said that the revelation on polygamy said that "all worthy men" should cleave to as many women as possible.		According to the author, this was said by Brigham Young at "an emergency conference of Young's apostles organized in August 1852."
70	Brigham said that Adam was God and was a polygamist.	Adam-God	According to the author, this was said by Brigham Young at "an emergency conference of Young's apostles organized in August 1852."
73	Brigham is said to have threatened to "unsheathe" his bowie knife against the Gladdenites.	Although the author provides no source, this reference is found in Brigham Young, Journal of Discourses 1:83. Brigham says, I say, rather than that apostates should flourish here, I will unsheath my bowie knife, and conquer or die. [Great commotion in the congregation, and a simultaneous burst of feeling, assenting to the declaration.] Now, you nasty apostates, clear out, or judgment will be put to the line, and righteousness to the plummet. [Voices, generally, "go it, go it."] If you say it is right, raise your hands. [All hands up.] Let us call upon the Lord to assist us in this, and every good work. Brigham and "unsheathing the bowie knife"	No source provided.

Claims made in "Chapter 6: Sevier River, October 26, 1853"

Page	Claim	Response	Author's sources
79	The author claims that Brigham's fortification of villages against attack by the Indians was a reversal of Book of Mormon prophecies regarding the Lamanites.	During the so-called "Walker War" against Indians (1853–54) Brigham Young and the Nauvoo Legion preferred defense and peaceful resolution over attack. This strategy—as well as self-defense—is consistent with numerous Book of Mormon teachings (e.g., Alma 43꞉14,47, Alma 61꞉10). See: Howard A. Christy, "The Walker War: Defense and Conciliation as Strategy," Utah Historical Quarterly 47 (fall 1979): 395–420.	No source provided, although the author dates this to July 21, 1853.
90	The author claims that Latter-day Saint elders were "in the habit of confiscating at will younger wives of less ranking members of the church."	Absurd claim: the author would need to provide some evidence for this claim. An abbreviated version of a talk by Brigham Young is sometimes used in this vein, but a review of the contemporaneous text gives a different picture.	No source provided.
90	In the Gunnison death, the Mormons are claimed to have defamed the victims while blaming the Indians.		No source provided.

Claims made in "Chapter 7: Harrison, March 29, 1857"

Page	Claim	Response	Author's sources
103	The Fancher wagon train appeared to be "marked" from the time that they arrived at Salt Lake City.		David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 162. (bias and errors) Review

Claims made in "Chapter 8: Deseret, August 3, 1857"

Page	Claim	Response	Author's sources
104	According to the author, deaths in the handcart companies caused "most Salt Lake Mormons" to lay the blame "squarely at Young's feet."	Mind reading: author has no way of knowing this.	No source provided.
105	The book discusses the "Mormon Reformation."	Mormon Reformation	N/A
105	The author claims that Brigham said that "all backsliders should be 'hewn down'".		Josiah F. Gibbs, 'The Mountain Meadows Massacre, 8ff
105	A list of thirteen questions was "conceived by Young and expanded by Grant."	This list of questions sounds very much like a temple recommend interview today. A number of the same questions are still asked. This claim is also made in One Nation Under Gods: p. 234, 560n43 . Mormon Reformation Crime and violence in Utah Danites in anti-Mormon polemic.	Gustive O. Larson, "The Mormon Reformation," Utah Historical Society Quarterly 26 (January 1958). Hirshson, 155 David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 127. (bias and errors) Review.
106	Blood atonement	Blood atonement
106	Brigham is claimed to have said: "I want their cursed heads cut off that they may atone for their sins."	[needs work]	Juanita Brooks and Robert Glass Cleland, eds., A Mormon Chronicle, I:98-99.
106	The author claims that "those who dared to flee Zion were hunted down and killed."	Internal contradiction: This contradicts what the author said on page 59, where she claims that Brigham said that anyone was "free to leave."	Cannon and Knapp, 268.
106	The killing of William R. Parrish, "an elderly Mormon in high standing."	This claim is also made in One Nation Under Gods: p. 238, 562n60 (PB) Leaving Utah forbidden? Mormon Reformation Crime and violence in Utah Danites in anti-Mormon polemic	Cannon and Knapp, 268.
106	Castration of a man by Bishop Warren Snow who was "engaged to a woman Snow wanted to take for a plural wife."	Castration in Utah	David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 132. (bias and errors) Review
106	The author claims that the "bloody regime…ended with [Jedediah] Grant's sudden death, on December 1, 1856."	There is no evidence of Grant implementing "blood atonement." Blood atonement Mormon Reformation	David L. Bigler, Forgotten Kingdom: The Mormon Theocracy in the American West, 1847–1896 (Logan, Utah: Utah State University Press, 1998), 133. (bias and errors) Review
108	Surveyor General David Burr "fled for his life."	Surveyor general David H. Burr threatened with death?	House Exec. Doc. 71, 118-20.
110	Did Brigham accuse Parley P. Pratt of adultery, as the author claims? The author quotes Brigham's "great-granddaughter" as saying "He was not woman-crazy, but Gospel-crazy."		Reva Stanley, The Archer of Paradise: A Biography of Parley Pratt, 163.
110-112	It is claimed that Parley P. Pratt was killed because he married Elenore McLean when she was not divorced from her husband.	Murder of Parley P. Pratt	Reva Stanley, The Archer of Paradise: A Biography of Parley Pratt, 163. Steven Pratt, "Eleanor McLean," 227. Fielding, Unsolicited Chronicler, 382.
112-113	In Brigham's speech on July 24, 1857, he said that "This American Continent will be Zion...for it is so spoken of by the Prophets." The author interprets this to mean that the "godless American government's moving against them singaled the beginning of their Armageddon scenario" and would result in Brigham's "ascendancy" to rule the Kingdom of God on earth.	Brigham Zion speech on 24 July 1857	Fielding, Unsolicited Chronicler, 383.
115	The author claims that "Indian" massacres that occurred in Utah Territory were actually carried out by "white-faced Indians who used Mormon slang."		No source provided.
115	Brigham instructed the people to "hoard their grain," according to the author. People were told to "report without delay any person in your District that disposes of a Kernel of grain to any Gentile merchant or temporary sojourner."	Orders to starve immigrants or not sell grain?	Brooks, Mountain Meadows Massacre, xvii-xviii.
120	The author claims that "it seem most likely that [Charles] Rich advised the Fancher train to take the Southern Trail."	Jacob Hamblin would testify that the Fancher train "being of southern people had preferred to take the southern route."[2]	Author's opinion.
120	Brigham is noted as having given a "current sermon" in which he vowed to "turn [the Indians] loose" on the emigrants.		Basil Parker's memoir, 7.
121	Will Bagley claims that "all information about the emigrants' conduct came from men involved in their murder or cover-up."	Junaita Brooks pointed out that accounts of provocation from the immigrants appeared within days as far away California, and from |multiple sources.  Double standard Double standard of skepticism	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 99.

Claims made in "Mountain Meadows, September 7-11, 1857"

Page	Claim	Response	Author's sources
129	Will Bagley claimed that Mountain Meadows was known among the Mormons as "a preferred location for the quiet execution of unpleasant tasks."	Quotes another author's opinion as if it were fact Bagley's errors, negative reviews, and bias are discussed on the page dedicated to his book. It becomes obvious that the author of this work simply relies on Bagley's interpretation, and provides no independent evaluation of the evidence.	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 121.
131	The author claims that "numerous apostates" were traveling with the Fancher Train by the time it reached Mountain Meadows.	This claim is repeated frequently until the source is revealed later. See below.	No source provided.
133	The author claims that William Bateman, who had weeks earlier been "threatened with excommunication for apostasy," was given a chance to redeem himself by "carrying out church orders at Mountain Meadows." According to "Prophet Heber Kimball," Bateman was placed "in the front ranks" to be put "to the test."	The author's claim is false: The author is making a huge assumption here. Heber says, Some who have been apostates for years past are beginning to come back to us; and, inasmuch as they did not stand and be valiant for the truth, we are now going to place them in the front ranks, and put them to the test. This has nothing to do with William Bateman, and nothing to do with Mountain Meadows.	Heber C. Kimball, Journal of Discourses 4:375.
135	Author's quote: The recommendation of the many apostates in the camp would never be known, or whether they considered their fellow Mormons capable of such cold-blooded treachery.	The author again mentions the numerous "apostates" that she believes were part of the Fancher party, yet she provides no evidence of this.	No source provided.
136a	(Photo caption) The author claims that Joseph Smith "had his first vision in 1820" and then three years later reported that he was "surrounded by 'a pillar of light' during a visitation from the angel Moroni."	Absurd claim: The author appears to have never even studied any of the sources that she used. Any Latter-day Saint knows that the "pillar of light" is associated with Joseph's First Vision.	No source provided (unsurprisingly).
136b	(Photo caption) The author claims that Brigham Young called his enemies "Christians" and that the Latter-day Saints left Nauvoo, Illinois because they "had been unable to live in peace with their neighbors."	Brigham also regarded himself and the Latter-day Saints as Christians.  History unclear or in error: The Saints left Nauvoo because they were under threat of armed assault. There would have been no peace, but it was not the LDS who threatened the peace.	No source provided.
136g	(Photo caption) Did Brigham order the rock cairn memorial at the scene of the massacre dismantled?	Brigham orders monument destroyed?	No source provided
137	The author claims that the "Mormon apostate refugees" were "blood atoned."	The author finally provides a source for her comments about "Mormon apostates" being part of the Fancher party. Backus' book was noted by at least two reviews to suffer from a key flaw. As one review put it, the survivor recollections used as source material is a serious flaw in the book. Sarah Baker [one witness] was 3 when the massacre claimed her parents. Trial testimony showed that participants in the crime had been ordered never to speak of it, even among themselves. Surviving children were parceled out to Mormon families. The two Baker girls went to John D. Lee's home. What opportunity was there to learn anything of the massacre? Baker's own statement that her information came from reading and from discussion with contemporaries only confirms that she had no special knowledge. One would expect a child to be traumatized by the massacre and incapable of adequately understanding what was happening around her.[3] Reports of apostates joining the wagon train did not appear until many years after the Massacre.[4] For the author to be persuasive on this point, more information (e.g., identity of the supposed murdered apostates) is needed.	Anna Jean Backus, Mountain Meadows Witness: The Life and Times of Bishop Philip Klingensmith (Arthur H. Clark Co, 1996), 136.
141	Author's quote: Neither that tally nor any later count would include the Mormon "backouts" murdered that day.	Yet another reference to Mormon "apostates" being part of the Fancher party, which is based on dubious evidence. Since no later counts (even those made by those hostile to the Church) mention the supposed apostates, this is probably good evidence that such apostate victims never existed.	No source provided  [ATTENTION!]?
141	John D. Lee claimed that Brigham Young advised them to claim that the massacre was performed by Indians alone.	It is unsurprising that Lee, one of the ringleaders, would wish to blame the murders or cover-up on his ecclesiastical superiors. Brigham Young ordered Mountain Meadows Massacre? Brigham Young and the prosecution of Mountain Meadows Massacre	Lee, 251.
142	The "scheme to blame the atrocity on the Indians" is claimed to have been conceived and crafted "with the characteristic meticulousness for which Brigham Young was famous."	Leaders in southern Utah were already planning to blame the Massacre on Indians before Brigham Young had even heard of it. After an initial skirmish with the party, one of the immigrants was killed and another wounded. "A witness of white involvement had now shared the news within the emigrant corral. If the surviving emigrants were freed and continued on to California, word would quickly spread that Mormons had been involved in the attack....Despite plans to pin the massacre on the Paiutes—and persistent subsequent efforts to do so—Nephi Johnson later maintained that his fellow militiamen did most of the killing."[5] Jacob Hamblin testified that he told Brigham the facts soon after the massacre. Hamblin reported that Brigham said that "as soon as we can get a court of justice, we will ferret this thing out, but till then don't say anything about it." Hamblin said that Lee's trial was "the first time I ever felt that any good would come of it [telling the story]. I kept it to myself until it was called for in the proper place."[6] Brigham Young ordered Mountain Meadows Massacre? Brigham Young and the prosecution of Mountain Meadows Massacre	Author's opinion.

Claims made in "Deseret, September 12, 1857"

Page	Claim	Response	Author's sources
152	The event was referred to as the "blood feast of the Danites."	Prejudicial or loaded language: this inflammatory language is unsourced, and provided without evidence. Danites Danites in anti-Mormon polemic	No source provided.
152	It is claimed that it is "inconceivable that a crime of this magnitude could have occurred" without being directly ordered by Brigham Young, and that "[v]irtually every federal officer who became involved in future investigations" of the massacre concluded that Brigham "personally ordered" the attack.	Absurd claim: why is in "inconceivable" that a crime could be committed in southern Utah without Brigham's direct order? The Massacre site was, which required an arduous horseback race of nearly 300 miles, which took from 7–13 September to send and receive a message from Brigham Young.[7] Is Brigham to be held responsible for every crime committed in the territory? Brigham Young ordered Mountain Meadows Massacre? The initial prosecution of those responsible for the murders failed because federal officials were so anxious to tie them to Brigham Young—but the evidence to do so did not exist. Brigham Young and the prosecution of Mountain Meadows Massacre	The author notes that Lee "would have carried out no orders which he thought would be contrary to the wishes of Brigham Young," citing Juanita Brooks, The Mountain Meadows Massacre, p. 80.
153	The author claims that the murderers reported that a "divine revelation from Brigham Young" was read aloud which commanded them to attack the "cursed gentiles" and "attack them, disguised as Indians" and "leave none to tell the tale."	Prejudicial or loaded language The author's source is a nineteenth-century anti-Mormon expose–hardly a reliable source. It is unsurprising that the murderers would attempt to claim they were "only following orders." "Her source for this alleged fact is to a sensational exposé common of the era: Catharine Van Valkenburg Waite's The Mormon Prophet and His Harem; Or, An Authentic History of Brigham Young, His Numerous Wives and Children. Waite was an early suffragist married to a federal judge. She did not name names or provide sources in her book. Her stated objective was to reclaim the "suffering women of Utah." She is the sole source for this "revelation," which has no basis in historical fact."[8] Brigham Young's letter commanded those in southern Utah to leave the immigrants alone. Brigham Young did not order the Mountain Meadows Massacre	C. V. Waite, The Mormon Prophet and His Harem (1866), 66.
154-155	Helen Brockett "was told by her grandmother that her great-grandfather J.J. Davidson had been ordered by Brigham Young to go south to participate in the slaughter." It is claimed that "Young called in the Avenging angels and told them to use bows and arrows to shoot the people in the back after they were already dead to make it look like Indians did it."	The author here relies on a fourth-hand account—something Brockett's grandmother said that her great-grandfather said that Brigham Young said. This is unpersuasive when contemporary evidence indicates that Brigham ordered the immigrants be allowed to pass unmolested. Brigham Young's letter commanded those in southern Utah to leave the immigrants alone. Brigham Young did not order the Mountain Meadows Massacre Ronald W. Walker, "'Save the Emigrants': Joseph Clewes on the Mountain Meadows Massacre," Brigham Young University Studies 42 no. 1 (2003), 139–152. PDF link	Author's telephone interview with Helen Brockett, October 18, 2002.
156	The author claims that the Church invented the myth of "poisoned springs."	History unclear or in error: "The Church" did not invent the "poisoned spring" myth. Some members of the Church who wished to justify their murders after the fact used claims about poisoning to excuse their deeds. (It may be that some sincerely believed the springs to have been poisoned, when anthrax was instead responsible for the deaths of livestock.)[9] In any case, the sincerity of belief that the springs were poisoned in no way justifies the massacre.	The author states in an endnote on page 266 that "the poison tale was never told the same way twice," citing Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 119. The author also cites Forney to Greenwood, August 1859, "The Massacre at Mountain Meadows," Harper's.
158	It is claimed that on September 1, 1857, Brigham enlisted the support of the Indians "against the wagon train."	Misrepresentation of source: Huntington's diary indicates that Indians were being recruited to scatter all cattle ahead of the approaching U.S. army and any other wagon trains. This had nothing to do with attacking people.  Quotes another author's opinion as if it were fact: the author here likely follows Will Bagley's Blood of the Prophets which likewise contains a serious distortion of Huntington's journal. Dimick Huntington Diary, 1 September 1857	Journal of Dimick Baker Huntington, September 1, 1857.
159	Indians were not involved with the massacre; it was all Mormons.	Misrepresentation of source: "Denton has deceived the reader with the way she uses the Hurt report. The Indians' first report to Hurt, from Indians not affiliated with the Paiutes, was that Indians were not responsible. This is the only quotation Denton uses. But Hurt was suspicious, and he investigated further. He found and reported the truth. Indians and Mormons committed the atrocity. Yet, because Hurt's final conclusions don't square with Denton's thesis, we are not told about them."[10]	[ATTENTION!]

Claims made in "Camp Scott, November 16, 1857"

Page	Claim	Response	Author's sources
165	The author claims that during meetings with U.S. Army Quartermaster Captian Stewart Van Vliet, Brigham Young had "seen to it that Van Vliet heard nothing of Mountain Meadows," and that the "Mormon leaders worried that if van Vliet relayed news of the situation to Johnston, an invasion of Utah Territory would be expedited."	History unclear or in error: It was virtually impossible for anyone in Salt Lake to have heard of the Massacre (which happened on 11 September) by the time Van Vliet left on 14 Sept, or last met with Brigham Young on 13 Sept. "Army Quartermaster Captain Stewart Van Vliet came to Salt Lake City on 8 September and left after midnight on 14 September 1857 to arrange for the advancing army's provisions. Denton tells us that Brigham Young carefully shielded Van Vliet to hear nothing of the massacre, because if Van Vliet came to know about it, "an invasion of Utah Territory would be expedited" (p. 165). There is no historical support for this claim. The claim is also impossible to support. Because the massacre was not over until 11 September 1857,23 there is no possibility that Brigham Young could have known of the massacre before his last meeting with Van Vliet on 13 September 1857."[11]	No source provided for this particular claim, although the following citation is Van Vliet quoted in T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 357.
165	The author claims that Brigham did not preach the sermon at the church meeting attended by Van Vliet because he was "too furious to conduct the service."	Brigham actually did preach two sermons that day (13 September 1857). See: Brigham Young, Journal of Discourses 5:226–31. See: Brigham Young, Journal of Discourses 5:231–36. Reviewer Robert Crocket notes, "Denton’s failure to know of Young’s sermons suggests a rather light review of her secondary sources. On 13 September 1857, in the Bowery, Brigham Young indeed said he was too angry to preach but then filled the day with two lengthy sermons nonetheless. Regardless of who spoke, I would have imagined that anybody writing about this event would have taken time to examine the Journal of Discourses to see what was actually said with Van Vliet in attendance." [12]	No source provided. Likely Stenhouse.
165	The author claims that Brigham made an "oblique but unrecognized reference to the massacre at Mountain Meadows" to Van Vliet when he said "if the government dare to force the issue, I shall not hold the Indians by the wrist any longer...you may tell the government to stop all emigration across the continent, for the Indians will kill all who attempt it."	The author just said earlier that Brigham had "seen to it that Van Vliet heard nothing of Mountain Meadows." Now she's saying that Brigham made an "oblique but unrecognized reference" to it!	Bancroft, 505.
167	Any "Mormon man" who defied Brigham's declaration of Martial law would be "put to death."		Brigham Young proclamation, alternately dated August 5 and September 15, 1857, original copies located in Special Collections, Marriott University Library, University of Utah. Reprinted in Fielding, Unsolicted Chronicler, 395; T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 358-59.
167	The author states that "any man who defied Young's orders would be put to death was made evident in his statement "When the time comes to burn and lay waste our improvements, if any man undertakes to shield his, he will be sheared down."	Denton uses a secondary source, when she could have easily verified Brigham's words in the Journal of Discourses.  Misrepresentation of source: In context, Brigham's word assume a different tone. Immediately following the phrase quoted by the author, Brigham says "Now the faint-hearted can go in peace; but should that time come, they must not interfere." This is not a threat of death to those who would not participate. See: Disobey Brigham and be sheared down?	Young quoted in Waite, 50. [See Brigham Young, Journal of Discourses 5:232. (13 Sept 1857).]
167	The date of Brigham's proclamation "was changed from August to September" in order to destroy evidence that it authorized the Mountain Meadows Massacre.		Gibbs, Mountain Meadows Massacre, 11.
172	The author claims that "droves of Saints leaving California for Utah" and "a matching number leaving Utah of a crisis of conscience spurred by the events of Mountain Meadows" were "doomed to pass over the site of the slaughter."		No source provided.
172	Ann Eliza Young claims that she "knew instinctively, as did many others, that something was being hidden from the mass of the people."	Absurd claim: So now, Ann Eliza's intuitions are serving as evidence. Ann Eliza was writing later in life as an anti-Mormon lecturer, and used all the anti-Mormon tropes. See Hugh W. Nibley, Tinkling Cymbals and Sounding Brass: The Art of Telling Tales About Joseph Smith and Brigham Young (Vol. 11 of the Collected Works of Hugh Nibley), edited by David J. Whittaker, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1991),413–468. ISBN 0875795161. GL direct link GL direct link	Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage...(Hartford, Conn.: Custin, Gilman & Company, 1876), 229.
173	It is claimed that Brigham Young instructed John D. Lee to write a letter laying the blame for the massacre on the Indians.	As noted on the notes for p. 142, local leaders had planned to blame the Indians long before Brigham Young even knew of their intentions, or instructed them to leave the immigrants alone.	No source provided.
173	Brigham is claimed to have told Chief Walker's successor Arapeen to "help himself to what he wanted" of the "spoils of the slaughter."	Quotes another author's opinion as if it were fact: Denton again follows Bagley completely uncritically, and makes the same errors.  History unclear or in error: "Bagley argues that after Chief Arapeen told him about the massacre, Young advised Arapeen to help himself to the booty (p. 170). Bagley, however, changes the actual sequence of events to make things appear as they are not. The Huntington diary shows that Young first asked Arapeen—just as Brigham Young had asked all other Indian chieftains—to help himself to the [U.S.] army's cattle. Then Arapeen tells him about "a" massacre. Nobody thereafter suggested to Arapeen that he help himself to the Fancher train booty. Brigham Young would never have done this because Arapeen's tribe was too far north in Utah. Bagley's explanation is akin to asking the mayor of Ogden to help himself to the coffers of Cedar City."[13]	Dimick B. Huntington Journal, September 20, 1857.
176, 180	Colonel Thomas Kane is portrayed as arrogant, effeminate, a hypochondriac, and with delusions of fame.	Presentism or anachronism: "Denton's discussion of Kane is mercilessly out of context. Biographies and journals of nineteenth-century 'Renaissance' men reveal that many accomplished men adopted what appear today to be affectations of self-importance and prolixity. Stenhouse, no advocate of Brigham Young nor necessarily fair with his sources when discussing Mormonism, treated Kane respectfully in his nineteenth-century work, Rocky Mountain Saints. Stenhouse tells us that 'in the relations of Col. Kane with the Mormons at that time, there was exhibited evidence of the highest Christian charity and personal heroism of character.'"[14]	[ATTENTION!]
186	Prior to the massacre, George A. Smith is claimed to "have carried orders to Cedar City leaders to incite their people to avenge the blood of the prophets."	"This argument assumes Brigham Young had formulated the plan for destruction when the Fancher train was still in Salt Lake City on 5 August 1857. There is no evidence of material provocation by the Fancher train at this early stage except from persons with no reliable basis upon which to provide testimony....Nobody has ever offered any believable evidence that George A. Smith gave instructions to Haight and Lee to massacre the train. John D. Lee is the only person who purported to offer evidence of these instructions," and Lee had a clear motive to lie to save his own skin and make his memoirs more marketable. "Lee's claim that George A. Smith met Lee in southern Utah on 1 September 1857 (an approximate date deduced from Lee's text) with orders of destruction was impossible because Smith was hundreds of miles away in Salt Lake City on that very day, as well as the day before." Thus, Lee is wrong on those events which we can verify.[15]	No source provided. (Likely Bagley)
186	George A. Smith was "sent south not to learn the truth, but to devise an explanation for church leaders could provide to external enemies..."	Double standard: Double standards in evidence	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 212.
186	George A. Smith "went to lengths to characterize the victims as cowards."		George A. Smith report in Juanita Brooks, The Mountain Meadows Massacre, p. 242.

Claims made in "Cedar City, April 7, 1859"

Page	Claim	Response	Author's sources
190	According to "historian Polly Aird," the Parrish and Potter murders committed during the Mormon reformation were "the best documented case of killing for the sin of apostasy" and "involved the entire church reporting line from Brigham Young down."	Parrish-Potter murders Crime and violence in Utah	Polly Aird, "Escape from Zion: The United States Army Escort of Mormon Apostates, 1859," Nevada Historical Society Quarterly 44/3 (Fall 2001): 196-237.
190	The author mentions the "execution-style killing of six California emigrants."		No source provided.
190	The author mentions that "castration and murder of another apostate."	Castration in Utah	No source provided.
190	The author mentions "blood atonement killings by Danite Porter Rockwell."	Danites Danites in anti-Mormon polemic  [needs work]	No source provided.
193	The author claims that there was a "burgeoning traffic of apostates now fleeing Zion" because of the Mountain Meadows affair and that this was "the largest emigration up to that time, overshadowing even the California gold rush of 1852."		Aird, 197.
200	Paiute chiefs said that they were not there at the beginning of the massacre and only became involved "under written orders from Brigham Young."	Absurd claim: Paiute chiefs would have been unable to read any letter from Brigham Young, even if such had existed.[16]	U.S. House of Representatives, Utah and the Mormons, 17.

Claims made in "Mountain Meadows, May 25, 1861"

Page	Claim	Response	Author's sources
209	Brigham's trip south in May 1861 was "to insure the southern Utahns understood the need for silence on the subject of Mountain Meadows."	Church blocked prosecution of Massacre?	Will Bagley, Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows (University of Oklahoma Press, 2002), 246.
210	Brigham is said to have ordered the cross and cairn at Mountain Meadows torn down.	Brigham Young orders MMM monument demolished	Wilford Woodruff journal, May 25, 1861.
213	The "Godbeites" were "demanding disclosure" about the massacre.	The anonymous author who used the pseudonym of Argus and published a series of letters in the Corinne (Utah) Reporter lacks indicia of reliability for most of his observations. Bagley believes that Argus was later determined to be one Charles Wandell. Wandell, who lived in California at the time of the massacre, had nothing to do with it (p. 434 n. 50). When Blood of the Prophets [and, thus, Denton's derivative American Massacre] relies upon Argus, it relies upon a purveyor of thirdhand uncorroborated speculation.[17]	The author references a series of anonymous letters written under the pseudonym "Argus" that were published in the Utah Reporter between 1870 and 1871.
215	The "entire blame of the massacre was shifted to [John D. Lee's] shoulders."	The author's claim is false: This is clearly false. Contemporary government documents show that federal officials continued to "show...efforts by the federal machinery to prosecute others for at least eight years after Lee's trial."[18] If blame rested on Lee alone, this would make no sense.	Brooks, John Doyle Lee, 296.
215	The author claims that Lee was "regaling" his family with "the divinity of [Joseph] Smith and their one true religion."	Prejudicial or loaded language LDS doctrine has never regarded Joseph Smith as divine. Joseph Smith's status in LDS belief.	Brooks, Emma Lee, 57.
216	Former bishop Klingensmith is said to have claimed that the militia was "called out for the purpose of committing acts of hostility" against the emigrants, and that they were ordered to "kill all of said company of emigrants except the little children."	"How good is Klingensmith's testimony?...upon cross-examination during the first Lee trial, Klingensmith admitted that whatever passed between Lee and Young about the massacre was outside his hearing. His testimony was so worthless that U.S. District Attorney Sumner Howard declined to recall Klingensmith for the second trial. Klingensmith also admitted to participating in the massacre. He turned state's evidence before Lee's first trial in exchange for a grant of immunity. He gave his testimony as a disillusioned apostate. Thus his 6 October 1857 account is very suspect, even without Young's denial."[19] Denton fails to tell us that the "former bishop" had admitted to participation in the murder, that his testimony was uncorroborated, and that he was deemed to unreliable that he was not called during the successful second trial of John D. Lee.	"A MORMON MONSTROSITY": New York Herald, September 14, 1872. Philip Klingensmith affidavit, April 10, 1871, printed in T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 439-442. Brooks, Mountain Meadows Massacre, 238-242. Backus, Mountain Meadows Witness, 274-277. New York Herald, September 14, 1872.