Without Disclosing My True Identity
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.^3 After the death of Joseph, Lucy started to get under Brigham’s
skin; it was no secret that Lucy called him “Lucifer’s prophet” on many occasions.
A “Revised” History of Joseph Smith’s Life
Ultimately, when Brigham Young^4 discovered the antagonistic tone of Lucy’s
words in Orson Pratt’s publication of her history, he ordered his followers^5 to destroy all
copies of the book.^6 This was only one of many steps that Young took in creating a
palatable history of the Prophet Joseph Smith that would spin Young’s relationship with
Joseph in such a way as to venerate himself in the eyes of his followers. It was crucial that
the LDS people (Brigham’s followers) regarded him no less as a prophet. However, as in
the case of Lucy and Emma, many of Joseph’s immediate family were against Brigham
Young. Therefore, on account of the sympathy the members held for Lucy Smith,
accompanying the loss of her beloved sons, and because of the esteem with which she was
held in the minds of so many who had known her, it was irreconcilable in Brigham
Young’s mind to allow her transcribed history to stand.
In so doing, Brigham Young set the stage for a new “revised” history that included
presenting him as a prophet of God.^7 In the final volume (vol. VII), on the final page of
Brigham’s official published History of the Church (DHC), which “closes the History of
Joseph Smith,” historians George A. Smith and Wilford Woodruff made the following
disquieting statement concerning Joseph Smith:
Moreover, since the death of the Prophet Joseph, the history has been
carefully revised under the strict inspection of President Brigham Young,
and approved by him.^8In conflict with this statement is the opening page of the same History of the Church (DHC)
that states, “I (Joseph Smith) have been induced to write this history.”^9
Among the greatest “fables” ever perpetuated on the “eyes” and “ears” of an eager
people^10 and allowed into the aforementioned history in the final pages as “notes,”^11 is the
idea that authority could be transferred to another by reason of a public vision—i.e., the
publication and perpetuation of the idea that a whole congregation had witnessed the
“mantle of the Prophet (Joseph Smith)” come upon Brigham Young in open conference.^12
With the imagination of a congregation and the corroboration of eager leaders
standing in the shadows of self-interest, the apparent visual and audible illusion of Joseph
and his voice—as Brigham spoke, left the people spellbound by Brigham. This single event is
cited as definitive ratification to the people giving Brigham Young authority to lead the
Church. Even in their own scriptures, there is nothing that can be cited giving one authority
in such a way as Brigham Young used to take control of the Church.
Lucy’s reference to Brigham Young as “Lucifer’s prophet” thereby became literally
and prophetically true in every sense of the word; for what really happened that “August
Conference”^13 was “the devil [appearing] as an angel of light.”^14
Though these events occurred after Joseph’s death, it is instructive to discuss them at
this time in order for one to understand that all sources attempting to fill in the events of
Joseph’s early years—even all his history—other than this authorized biography, are tainted