Alleged Sexual Impropriety between Joseph Smith and

"Mrs. Edward Blossom"

Source:

Wyl, W., pseud. [Wilhelm Ritter von Wymetal]. Mormon Portraits, or the Truth About Mormon Leaders From 1830 to 1886. Salt Lake City: Tribune Printing and Publishing Co., 1886, 65-66.

Accusation:

Elder Richard Rushton, the trusty steward employed by Joseph in the Mansion House in Nauvoo… was a good, honest man of fine instincts, and had served faithfully for some years, holding that position when the bodies of Joseph and Hyrum were brought to Nauvoo, and he received them. It was his duty to lock up, every night, most of the rooms, especially the pantry, storeroom, larder etc., and then to give the keys to “Sister Emma.” She would, on retiring, place the bunch of keys in a large packet that was nailed on the wall at the head of her bed. About 4 o’clock every morning Brother Rushton would tap at the bedroom door in order to receive the keys and open the hotel. Emma on hearing the raps would say, “Come in, Brother Rushton,” and would hand him the keys from the pocked, and give such orders as were needed.

It so “came to pass” once upon a time, that the groceries and other provisions necessary for the use of the hotel were nearly exhausted, and a famine seemed pending in the larder… [Joseph] mustered up about nine hundred dollars, which he cheerfully placed in Emma’s hands, saying: “We are out of provision: take this and go down to St. Louis, and buy what is needed. Capt. Dan Jones will fire up the ‘Maid of Iowa’ (a little steam boat always ready for church use) and take you down.” Emma started for St. Louis. The going, purchasing and return occupied about a week.

At night, after the departure of the ‘elect lady,’ the steward gave the keys to the prophet, and in the morning he as usual stepped lightly and rapped at the door of the bed-room. A voice, strange to his ear, yet of feminine softness, rather startled him in response with the words, “Come in.” He entered timidly, when lo and behold! There lay in Emma’s bed and stead the beautiful and attractive young wife of Elder Edward Blossom, a high councilor of Zion, (afterwards exalted to the apostleship by Brigham Young). With a pair of laughing, glistening eyes and with a smile of happy sweetness, she spoke in soft and pleading accents: “I suppose, Brother Rushton, I shall have to be Sister Emma to you this morning,” and she gracefully handed the keys to him. Astonished and blushing, the faithful steward left the room to resume his duties, leaving the adulterous prophet and his charmer to themselves.

The same thing was repeated each morning during the week Emma was away purchasing supplies for the prophet’s hotel… In relating this occurrence to another of my most precise and valuable witnesses, Brother Rushton, though no seeker after effect, added the following picturesque details: ‘Emma used to keep the keys of the hotel in a richly ornamented wallet given to her by some well-to-do English friends. When Joseph saw how dumbfounded I was he sat up in his red flannel night robe and said in a hasty, commanding tone: “That’s all right, Brother Rushton,” making a movement with his outstretched right hand toward me. The prophet’s gesture and tone gave me to understand that I was to go and keep my mouth shut.[1]

Discussion:

Any quote from Wilhelm Wyl would benefit from a second witness.

The primary participant in Wyl’s narrative is Richard Rushton, Jr. (Richard Rushton, Sr. died in October, 1843), who was baptized in England in 1840 and left for America in March of 1841.[2] Arriving in Nauvoo in May, he and his wife spent one year there until Richard was called on a mission, leaving in May of 1842 for his home country. After a successful ministry of a few months there, he boarded a ship with eighty-two other Saints (including his mother) to gather again at Nauvoo and was selected as the “President” of the company of Saints on that voyage. The History of the Church records for March 8, 1843: “The ship Yorkshire left Liverpool, England, with eighty-three Saints on board, under the supervision of Elders Thomas Bullock and Richard Rushton.”[3] They arrived in Nauvoo on May 31, 1843.[4]

The historical record provides few clues as to Richard’s activities in Nauvoo. William E. Perkes, biographer of Richard Rushton, Sr., was unsuccessful in identifying a residence for the younger Richard in the sprawling town.[5] The only other mention of him in the History of the Church occurs on Christmas Day, 1843:

This morning, about one o'clock, I was aroused by an English sister, Lettice Rushton, widow of Richard Rushton, Senior, (who, ten years ago, lost her sight,) accompanied by three of her sons [she only had three sons so apparently Richard was a participant], with their wives, and her two daughters, with their husbands, and several of her neighbors, singing, "Mortals, awake I with angels join," &c., which caused a thrill of pleasure to run through my soul. All of my family and boarders arose to hear the serenade, and I felt to thank my Heavenly Father for their visit, and blessed them in the name of the Lord.[6]

On September 30, 1845, Thomas Bullock: “Richard [Rushton came] to bring wife 2 apples.”[7] Two months later ordinance work began in the Nauvoo temple, but Richard is not mentioned as receiving his endowment there, although his mother did participate.[8] This may be due to his having moved to St. Louis or to other factors. The 1847 St. Louis City directory includes mention of Richard as does the 1850 census. Curiously, his name pops up in 1853, as crossing the Des Moines River with Saints apparently headed to the west.[9] But the censuses for 1860 and 1870 also show Richard’s domicile as St. Louis. It appears that in 1879 he made the trip to Utah, because the 1880 census of Salt Lake City places him living with his brother, Edwin.[10] William E. Perkes provided this summary:

L.D.S. Church records were searched for St. Louis from 1847 to 1877 and no record of Richard Rushton, Jr. or his family was found. While the records are not complete, they are the best we have to judge the church activity of this family after they left Nauvoo. Could this man who proved to be a most dedicated missionary, who bore a very strong testimony as a missionary, who had personal acquaintance with the Prophet Joseph Smith, George A. Smith, Wilford Woodruff and other early apostles, have become inactive? The records show he and his wife Eliza did not go to the Nauvoo Temple to receive their endowments when other family members went. Did he move to St. Louis before endowments were given and didn’t come back, or was it a matter of eligibility or choice?[11]

An evaluation of the chronology asserted by Wyl’s story shows that the episode could only have occurred after September 15, 1843. On that date, Joseph Smith penned: “I put up a sign, ‘NAUVOO MANSION’... I have been reduced to the necessity of opening ‘The Mansion’ as a hotel. I have provided the best table accommodations in the city; and the Mansion, being large and convenient, renders travelers more comfortable than any other place on the Upper Mississippi.”[12]

Wyl states that Rushton was “employed by Joseph in the Mansion House in Nauvoo… and had served faithfully for some years.” In fact, the most Rushton could have served in the Mansion was nine months prior to Joseph’s assassination. My research fails to identify Rushton serving as a steward in the Prophet’s home at any time. The reference to his possible participation singing Christmas carols to the Prophet as one of three “sons” of “widow of Richard Rushton, Senior” does not support a connection to the Smith family in any capacity.

Technically, after January 22, 1844, the Mansion was no longer “the prophet’s hotel” because on that date, Joseph rented it to Ebenezer Robinson and from that time forward, Robinson was responsible for the Hotel portion.[13] Regardless, Emma journeyed to St. Louis only once after the Smith’s moved into the Nauvoo Mansion, that trip occurring on April 20, 1844. The History of the Church reports: “Emma started for St. Louis to purchase goods.”[14] Five days later Joseph noted: “Emma returned from St. Louis.”[15]

At that time, Church members in Nauvoo and outsiders were closely monitoring Joseph and his marriage to Emma. The Boston Post for May 6, 1844 printed: “Joe Smith’s wife – The St. Louis Republican of the 23rd says the Mormon prophet, Joe Smith, has turned his wife out of doors, for being in conversation with a gentleman of the sect, which she hesitated or refused to disclose.”[16] However, a retraction was published ten days later: “From Nauvoo, News has reached us, that Jo Smith’s wife did not leave him for good; she only went to St. Louis on business, and has returned to Mahomet.”[17]

According to Wyl’s narrative, in this environment Joseph Smith freely supplanted Emma in their bedroom with the wife of a high councilor for six nights in a row. By providing many details, Wyl initially enhanced the overall believability of his story. Possibly this is why Fawn Brodie included “Mrs. Edward Blossum” on her list of forty-eight plural wives of Joseph Smith.[18]

However, an examination of those details demonstrates numerous discrepancies, inconsistencies, and contradictions. Undoubtedly the most glaring problem is the fact that the Church has never had an apostle by the name of Edward Blossom. Vesta Pierce Crawford sought evidence for the existence of an “Edward Blossom” in Nauvoo and in Utah and concluded: “There are some references to the name of Blossom, but none to Edward Blossom or anyone related to him.”[19] No one named “Edward Blossom” was found in the 1842 Nauvoo census of about 4000 names. Neither is there a record of an “Elder Edward Blossom” in on the High Council at Nauvoo. As a high council member, he would have resided in Nauvoo and would not have been called to missionary service. Where was this mysterious “Elder Edward Blossom” during the week described?

In Nauvoo in 1844, Rushton and any other informed individuals could only have viewed Joseph Smith’s alleged involvement with the “charmer” as adultery. Polyandrous sexuality would also have been seen as adulterous behavior by Church members in Nauvoo. As with other anti-Mormon allegations, Joseph Smith’s described brazenness is a surprising contrast to other documented behaviors concerning plural marriage. Sarah Kimball recalled the Prophet’s concerns when he introduced her to the principle: “He said that in teaching this he realized that he jeopardized his life.”[20]

It also stretches the imagination to believe that another Church sister, would, without apology, be as cavalier and indiscreet as described. The woman in bed is described as possessing “a pair of laughing, glistening eyes and with a smile of happy sweetness.” For her to blatantly assume the role of “Emma to [Rushton that] morning” by sleeping with Joseph and then interacting with Mansion servants afterwards is implausible. It would also represent an immense humiliation of Emma (though absent), who had just months earlier threatened Joseph with divorce. As described, it would be difficult to keep such interactions secret from Emma in light of the reported nonchalance of the participants. Considering the probable intensity of Emma’s reaction should she learn of such an exchange, it seems doubtful the Prophet would permit ever take the chance.

Even the normal day-to-day family dynamics as described are questionable. When Emma was present with the Prophet in the Mansion in the morning, it seems improbable that they would have invited a non-family member into their bedroom while they were still reclining in their nightclothes. It seems that such an invitation would be even less likely if Joseph were sequestered in the bedroom with a courtesan, a plural wife, or a polyandrous companion, taking Emma’s place. Nor is it credible that any of Joseph’s sealed wives would dare make the statement “I suppose, Brother Rushton, I shall have to be Sister Emma to you this morning” for fear that Emma would learn of such presumptuous behavior and react to the humiliation.

Equally problematic is the idea that a simple stern look from the Prophet would be sufficient to assure his described behavior would be completely kept secret. How could the Prophet be certain that a direct “gesture” would be sufficient to maintain secrecy? Did no other servants or occupants of the Mansion House witness this liaison that reportedly occurred for six mornings straight? Were “commanding tones’ used throughout the home to ensure silences from all other witnesses? The whole scene as described is unconvincing.

Investigating genuine Nauvoo High Councilors who later became Apostles in Utah who might have been confused with Wyl’s Edward Blossum, the only possible candidate is Charles C. Rich. Technically, Rich spent most of his time in Nauvoo as a counselor to William Marks, Nauvoo Stake President, serving as a member of the high council only to fill occasional vacancies. Rich signed an affidavit on July 12, 1869 that stated: “on the [blank] day of May A.D. 1844 as he was about starting on a mission to the State of Michigan, Hyrum Smith, patriarch, taught him the principle of polygamy or celestial marriage, and told him that when he should return from the said mission it would be his privilege to take other wives.”[21] Accordingly, Rich did not become a polygamy insider until that late date.[22]

Other problems with the account include the fact that Rushton, whose tale was filtered through an additional “valuable witness,” was unable to review the story immediately before publication or to respond to it after publication. Rushton died in 1884 and Wyl’s narrative was published two years later. In addition, no timetable is provided defining the year Rushton purportedly scandalized the Prophet or how long after that conversation the “witness” quoted Rushton verbatim to create Wyl’s report.

Summary:

Multiple problems can be identified in this Wyl narrative including the lack of evidence that Rushton ever worked in the Mansion. Also, the existence of the alleged consort, “Mrs. Edward Blossom” is unverifiable and details concerning are contradicted by contemporary records. It appears either Wyl or his informant was mistaken or fabricating names and other details.

In addition, when compared to Joseph and Emma’s known behavior, several particulars emerge that seem implausible, inconsistent, or impossible. Other problems are that no one mentioned the alleged misconduct for over forty years, although, it reportedly occurred five or six mornings in succession and could not have been concealed from everyone in the Mansion during those days. It was not until 1886 that the accusation emerged from obscurity into print as a third-hand, late, and singular account from an antagonistic source.

[1] Wyl, W., pseud. [Wilhelm Ritter von Wymetal]. Mormon Portraits, or the Truth About Mormon Leaders From 1830 to 1886. Salt Lake City: Tribune Printing and Publishing Co., 1886, 65-66.

[2] William E. Perkes, History of Richard Rushton Sr. and Family. Alhambra, Calif.: Greenwood Press, 1977, 9.

[3] Joseph Smith, History of the Church, Vol. 5, p.299.

[4] History of the Church, Vol.5, Ch.21, p.415.

[5] William E. Perkes, History of Richard Rushton Sr. and Family. Alhambra, Calif.: Greenwood Press, 1977, 27.

[6] Joseph Smith, History of the Church, Vol. 6, p.134

[7] Thomas Bullock; “Journal of Thomas Bullock (1816-1885) 31 August 1845 to 5 July 1846,” BYU Studies Vol. 31, No. 1, pg.22.

[8] Lisle Brown, Nauvoo Sealings, Adoptions, and Anointings: a Comprehensive Register of Persons Receiving LDS Temple Ordinances, 1841-1846, Salt Lake City: Signature Books, 2006, 266.

[9] “At times when the river was low, boats could not navigate the Des Moines rapids, and passengers had to disembark at Churchville, Missouri (also known as Alexandria), and go by wagon to Keokuk, crossing the Des Moines River at a place referred to as Dog Town. Among those to do so were Jane Rio Pearce, Richard Rushton, and Robert Bell.” (Stanley B. Kimball; “The Trails,” BYU Studies Vol. 21, No. 4, pg.428.)

[10] William E. Perkes, History of Richard Rushton Sr. and Family. Alhambra, Calif.: Greenwood Press, 1977, 64-65.

[11] William E. Perkes, History of Richard Rushton Sr. and Family. Alhambra, Calif.: Greenwood Press, 1977, 665-66.

[12] History of the Church, Vol.6, Ch.2, p.33; see Scott H. Faulring, ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 414.

[13] Scott H. Faulring, ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 442; History of the Church, Vol.6, Ch.8, p.185.

[14] Scott H. Faulring, ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 472; History of the Church, Vol.6, Ch.16, p.342

[15] Scott H. Faulring, ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 473; History of the Church, Vol.6, Ch.16, p.343

[16] Boston Post, Vol. XXIV no. 108, Monday, May 6, 1844, p.1-col. 6; italics in original.

[17] Boston Post, Vol. XXIV No. 117, Thursday, May 16, 1844, p. 2 - col. 1; italics in original. The Warsaw Signal for April 24, 1844, wrote similarly: “’SISTER EMMA SMITH,’ wife of the Prophet, passed down the river on Sunday last, in the steamboat Hibernia. We learn that before she left, she became reconciled to Jo, who last week turned her out of his house.”

[18] Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet, 2nd rev. ed. New York, 1971, 485.

[19] Vesta Pierce Crawford Collection Ms 125, Marriott Library.

[20] Andrew Jenson, Historical Record, 6: 232.

[21] Joseph F. Smith Affidavit Books, CHL, 1:54.

[22] Gary Bergera provides this intriguing, if not implausible interpretation: “Wymetal’s story is third-hand at best but seems to report the accidental discovery by Richard Rushton Jr. (1814-84) of Ruth Sayers in Joseph Smith’s Mansion House during the last week of April 1843 while Emma Smith was in St. Louis. Wymetal identifies her as ‘the beautiful and attractive wife of Elder Edward Blossom, a high councilor of Zion, (afterwards exalted to the apostleship by Brigham Young).” Ruth, age thirty-five at the time, was married to Edward Sayers, a florist, and the recalled identification of Sayers as “Edward Blossom” may be understandable. However, Sayers was not Mormon and hence was not a Nauvoo Stake high councilor or later apostle.” (Gary James Bergera, “Identifying the Earliest Mormon Polygamists, 1841-1844,” Dialogue: A Journal of Mormon Thought 38, no. 2 [Fall 2005]: 33.) This reconstruction contradicts historical documents discussing Ruth Vose Sayer’s sealing to Joseph Smith. See Andrew Jenson Papers [ca. 1871-1942], MS 17956; LDS Church Archives, Box 49, Folder 16, fifth document.