Although Mark Staker and Don Enders' book Joseph and Lucy Smith's Tunbridge Farm is a thin volume, it is thick with new information on Mormon founder Joseph Smith's parents' first home in the mountains of Vermont. The home is best known as the birthplace of his older brother Hyrum Smith. The subtitle, An Archaeology and Landscape Study, identifies the source of much of this information. But the book also includes new documentary evidence of the Smith family's time in Tunbridge, Vermont.The authors carried out an archaeological dig at the home that the prophet's father Joseph Smith Sr. and uncle Jesse built for their family in 1791. When Joseph Sr. married Lucy, the newlyweds moved into the house with the rest of the Smith family until Joseph's parents Asael and Mary Smith moved with the rest of their children to a nearby lot.The excavation recovered high-society ceramics but suggested the rural setting in which the Smith family lived. The book details the size and nature of their home. In addition, the landscape study suggests details about how their farm was used, including the type of cows Mary had in her dairy, the layout of the property, the probable location of a buttery on the Smith farm, and possible crops that Joseph and Lucy cultivated.The authors explore the collapse of Smith Settlement as the family experienced financial trouble and sold off their land. Finally, the details of the farm suggest a location for the site where Lucy went to pray shortly before leaving her farm and the setting featured in her first prophetic dream, which concerned her husband and his brother.

Best Book Award — Mormon History Association Best Book Award — John Whitmer Historical Association More of Mormonism’s canonized revelations originated in or near Kirtland than any other place. Yet many of the events connected with those revelations and their 1830s historical context have faded over time.Barely twenty-five years after the first of these Ohio revelations, Brigham Young lamented in 1856: “These revelations, after a lapse of years, become mystified [sic] to those who were not personally acquainted with the circumstances at the time they were given.” He gloomily predicted that eventually the revelations “may be as mysterious to our children . . . as the revelations contained in the Old and New Testaments are to this generation.” Now, more than 150 years later, the distance between what Brigham Young and his Kirtland contemporaries considered common knowledge and our understanding of the same material today has widened into a sometimes daunting gap. Mark Staker narrows the chasm in Hearken, O Ye People by reconstructing the cultural experiences by which Kirtland’s Latter-day Saints made sense of the revelations Joseph Smith pronounced. This volume rebuilds that exciting decade using clues from numerous archives, privately held records, museum collections, and even the soil where early members planted corn and homes. From this vast array of sources he shapes a detailed narrative of weather, religious backgrounds, dialect differences, race relations, theological discussions, food preparation, frontier violence, astronomical phenomena, and myriad daily customs of nineteenth-century life. The result is a “from the ground up” experience that today’s Latter-day Saints can all but walk into and touch.

One of the most unusual contributions to the crusading era was the idea of the leper knight - a response to the scourge of leprosy and the shortage of fighting men which beset the Latin kingdom in the twelfth century. The Order of St Lazarus, which saw the idea become a reality, founded establishments across Western Europe to provide essential support for its hospitaller and military vocations. This book explores the important contribution of the English branch of the order, which by 1300 managed a considerable estate from its chief preceptory at Burton Lazars in Leicestershire. Time proved the English Lazarites to be both tough and tenacious, if not always preoccupied with the care of lepers. Following the fall of Acre in 1291 they endured a period of bitter internal conflict, only to emerge reformed and reinvigorated in the fifteenth century. Though these late medieval knights were very different from their twelfth-century predecessors, some ideologies lingered on, though subtly readapted to the requirements of a new age, until the order was finally suppressed by Henry VIII in 1544. The modern refoundation of the order, a charitable institution, dates from 1962. The book uses both documentary and archaeological evidence to provide the first ever account of this little-understood crusading order.DAVID MARCOMBE is Director of the Centre for Local History, University of Nottingham.

The first in a three-volume anthology in which top scholars examine the entire range and history of Mormon polygamy.

Introduction / Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft -- The gold plates as foundational text / Richard Lyman Bushman -- Textual criticism and the Book of Mormon / Grant Hardy -- Intertextuality and the purpose of Joseph Smith¿'s new translation of the Bible / Thomas A. Wayment -- The dictation, compilation, and canonization of Joseph Smith's revelations / Grant Underwood -- Joseph Smith's Missouri prison letters and the Mormon textual community / David W. Grua -- The textual culture of the Nauvoo Female Relief Society leadership and minute book / Jennifer Reeder -- Joseph Smith's preaching and the early Mormon documentary record / William V. Smith -- Joseph Smith's Nauvoo journals / Alex D. Smith and Andrew H. Hedges -- The early diaries of Wilford Woodruff, 1835-1839 / Laurel Thatcher Ulrich -- A textual and archival reexamination of Lucy Mack Smith's History / Sharalyn D. Howcroft -- The image as text and context in early Mormon history / Jeffrey G. Cannon -- Joseph Smith and the conspicuous absence of early Mormon documentation / Ronald O. Barney

"In 1844, Joseph Smith, the controversial founder of the Church of Jesus Christ of Latter-day Saints, had amassed a national following of some 25,000 believers-and a militia of some 2,500 men. In this year, his priority was protecting the lives and civil rights of his people. Having failed to win the support of any of the presidential contenders for these efforts, Smith launched his own renegade campaign for the White House, one that would end with his assassination at the hands of an angry mob. Smith ran on a platform that called for the total abolition of slavery, the closure of the country's penitentiaries, the reestablishment of a national bank to stabilize the economy, and most importantly an expansion of protections for religious minorities. Spencer W. McBride tells the story of Smith's quixotic but consequential run for the White House and shows how his calls for religious freedom helped to shape the American political system we know today"--