One (1806)(^18) Anderson, Lucy’s Book, 221–30; 230, n. 13; and Richard L. Bushman, Joseph Smith and the
Beginnings of Mormonism (Urbana: University of Illinois P, 1984) 9–42.
(^19) Solomon Mack, Autobiography, reprinted in Richard Lloyd Anderson, Joseph Smith’s New England
Heritage: Influences of Grandfathers Solomon Mack and Asael Smith (Salt Lake City: Deseret Book, 1971) 52.
(^20) Ivan J. Barrett, Joseph Smith and the Restoration, 1st ed. (Provo: BYU Press, 1967) 18.
(^21) Also called “consumption.” See Anderson, Lucy’s Book, 276.
(^22) For Lucy’s account of this entire situation, see Anderson, Lucy’s Book, 276–81.
(^23) Anderson, Lucy’s Book, 167.
(^24) Barrett, Joseph Smith and the Restoration, 19.
(^25) See note 18.
(^26) The several dreams and revelations of Joseph Smith, Sr. and Lucy Mack Smith have been
compiled and published together in Trevan G. Hatch, Visions, Manifestations, and Miracles of the
Restoration (Orem: Granite, 2008) 371–8; and Fred C. Collier, ed., Unpublished Revelations of The
Church of Jesus of Christ of Latter-day Saints, Vol. 2 (Salt Lake City: Collier’s, 1993) 44–54. (See also
Asael and Mary Smith’s prophesies, 249–50; and Samuel H. Smith’s revelation, 92). See also
Anderson, Lucy’s Book, 291–4.
(^27) TSP, 30:87, 90.
(^28) See chapter 6 infra, “The notes were turned into a manuscript that was eventually
published, but never authorized by Lucy herself. The first publication of the transcript was a quasi-
LDS sanctioned version prepared by Orson Pratt in England in 1853. Adding to the suspicion of the
publication is that Lucy Smith, personally, did not regard Pratt highly—an apostle in Brigham
Young’s church—any more than she liked Brigham Young. She never authorized the transcript’s
release, and death finally silenced her before the possibility of disputing any detail of the published
text presented itself.”
(^29) Anderson, Lucy’s Book, 256.
(^30) See Bushman, Joseph Smith and the Beginnings of Mormonism, 9–42 for details of the various
moves and the reasons for them.
(^31) The Smith family lived in Sharon, Vermont from 1804–1808, during which time Joseph
Smith, Jr. was born (on December 23, 1805). See Anderson, Lucy’s Book, 168–9.
(^32) See Anderson, Lucy’s Book, 169.
(^33) “Then struck the...devastating fever of 1813. All the Smith children fell victim to the fever.”
(Barrett, Joseph Smith and the Restoration, 22.)
(^34) In American folklore, 1816 is known as “eighteen hundred and froze to death.”
(Barrett, Joseph Smith and the Restoration, 22.)
(^35) See note 18.
(^36) Referred to by historians as the “burned over district,” meaning that the area had been
figuratively burned over by many evangelists. For details of the religious fervor of that area, see
Whitney R. Cross, The Burned-over District: The Social and Intellectual History of Enthusiastic Religion in
Western New York, 1800–1850 (1950; Ithaca: Cornell UP, 2006).
(^37) Guaranteed by the Constitution of the United States of America, First Amendment. (See
ch. 15, n. 2.)
(^38) See C. Leonard Allen and Richard T. Hughes, Discovering Our Roots: The Ancestry of the
Churches of Christ (Abilene: ACU Press, 1988).
(^39) See Anderson, Lucy’s Book, 294–8, 319–20.
(^40) Allen, Discovering Our Roots, chapter 13.
(^41) Compare BOM, 1 Nephi 8 to Anderson, Lucy’s Book, 294–8.
(^42) See Brodie, Fawn M., No Man Knows My History, 2nd Revised enlarged ed. (1945: New
York: Vintage Books, Aug. 1995) 58. This work subsequently proved to be an influence on the
infamous LDS/Mormon documents forger and murderer, Mark W. Hofmann, in 1985. (See chapter 25
infra, “The Mark Hofmann Controversy.”)