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Settling Tooele
Settling Tooele The following excerpts on the settling of Tooele are taken from Cyrus Tolman: Father, Frontiersman, Pioneer by Loraine Tolman Pace, Second Edition, 2006, pages 22-27: The Indian version for the naming of Tooele “is that the county took its name from an Indian chief named Tuilla, who lived in the valley years before the advent of the Mormons. Captain Ferguson, an Indian born in 1865, and well-educated as well as having served in the U. S. Army, said he had lived among the Indians of Tooele County many times, and heard the story repeated many times. Elizabeth R. Nelson, born in Tooele in 1853, also verifies this version, by asserting that as a girl in 1867, she heard her father, John Rowberry, tell of an Indian chief, Tuilla, for whom the valley was named. This version is also probable inasmuch as Howard Stansbury’s (government surveyor) map of this region in 1849 and 1850, denotes the valley as ‘Tuilla,’ and the settlement itself as ‘Tooele.’” (History of Tooele County, p. 22.) Indians, wolves and rattlesnakes were plentiful in the Tooele Valley and added to the hardships and terror of the pioneer families. Andrew Jenson, writing of the early days in the Salt Lake Valley for the Deseret News said, “Tooele Valley was named after the tule (pronounced tooly), a Mexican Indian name for a variety of bullrush abundant in that locality. It was misspelled “Tooele” by Thomas Bullock, the pioneer clerk, in a public document of that period, and the orthography has since remained unchanged.” (History of Tooele County, p. -
Missouri Mormon War Timeline of Events
Missouri Mormon War Timeline of Events Sunday, June 17, 1838 threaten him on August 8, 1838, if he did not sign a pe- Sidney Rigdon’s Salt Speech tition not to molest the people called Mormons.. War- Sidney Rigdon used Matthew 5:13 as the theme for rants of arrest are issued for Joseph Smith and Lyman his discourse: “Ye are the salt of the earth: but if the salt Wight. have lost his savour, wherewith shall it be salted? It is Thursday, August 30, 1838 thenceforth good for nothing, but to be cast out, and to B. M. Lisle, Adjutant General Jefferson City, be trodden under foot of men.” Rigdon used the spir- letter to Major General David R. Atchison itual metaphor to encourage the Saints to cast out the 3d Div. Missouri Militia, Richmond, MO dissenters from the Latter-day Saint communities. Adjutant General B. M. Lisle dispatches orders from the Commander-in-Chief, Governor Lilburn W. Boggs Wednesday, July 4, 1838 to Major General Atchison to raise immediately, in his Sidney Rigdon’s 4th of July Speech division, four hundred men, mounted and equipped. Speaking of the Constitution of the United States, This is to be done because of the indications of Indi- Rigdon proclaimed the Church’s rights and freedom an disturbances on “our immediate frontier” and re- from its enemies. The sentiment expressed in the ser- cent civil disturbances of Caldwell, Daviess and Car- mon was indicative of a new attitude some of the mem- roll Counties. Note: Similar letters to Generals John B. bers of the Church were taking toward their enemies Clark, Samuel D. -
Missouri's 1838 Extermination Order and the Mormons' Forced Removal
William G. Hartley: Missouri’s 1838 Extermination Order 5 Missouri’s 1838 Extermination Order and the Mormons’ Forced Removal to Illinois William G. Hartley “If I am called here again, in case of a noncompliance of a treaty made,” Major General John B. Clark of the Missouri State militia warned Latter-day Saints captives, “you need not expect any mercy, but extermination, for I am determined the governor’s orders shall be executed.” General Clark was implementing orders he had received from Missouri’s Governor Lilburn W. Boggs, dated 27 October 1838, which stated: “Your orders are, therefore, to hasten your operations with all possible speed. The Mormons must be treat- ed as enemies, and must be exterminated or driven from the state if neces- sary for the public peace.”1 Extermination, a powerful word, means to eradicate but also implies killing.2 Governor Boggs’s extermination order called for a nineteenth-cen- tury version of what in recent discussions of Serbian treatment of Kosovars is termed “ethnic cleansing.” This article focuses on how the Latter-day Saint people complied with that extermination order and managed, with war-reduced resources and mostly during wintertime, to leave the state and seek safety in Quincy, Illinois, and other places of refuge.3 The “Mormon War” in Missouri The Mormon troubles in upper Missouri are well documented and explained in several published histories.4 In a nutshell, what in Missouri annals is termed “the Mormon War” broke out in the summer and fall of 1838, resulting in shooting, house burning, pillaging of crops and livestock, WILLIAM G. -
Appendix Book of Abraham Translation and Publication Timeline
Appendix Book of Abraham Translation and Publication Timeline 1835 July 3 Joseph Smith’s history: “Michael Chandler came to Kirtland to exhibit some Egyptian Mummies. There were four human figures, together with some two or more rolls of papyrus covered with hieroglyphic figures and devices.”¹ July 6–8 Joseph Smith’s history: “with W. W. Phelps and Oliver Cowdery as scribes, I commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt.”² July John Whitmer: “About the first of July I835 there came a man having four Egyptian Mummies exhibiting them for curiosities, which was a wonder indeed having also some records connected with them which were found deposited with the Mummies, but there being no one skilled in the Egyptian language therefore [he] could not translate the record, after this exhibition Joseph the Seer saw these Record[s] and by the revelation of Jesus Christ could translate these records, which gave an account of our forefathers, . Much of which was written by Joseph of Egypt who was sold by his brethren Which when all translated will be a pleasing history and of great value to the saints.”³ 1. History of the Church 2:235. This entry is not in the journals of Joseph Smith. W. W. Phelps likely inserted it in Nauvoo in 1843. 2. History of the Church 2:236. Again, W. W. Phelps probably inserted this entry in 1843. 3. Bruce N. Westergren, ed., From Historian to Dissident: The Book of John Whitmer (Salt Lake City: Signature Books, 1995), 167. -
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical Sketch Of
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical sketch of Milo Andrus. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Call, A. (1838-1839). Autobiography of Anson Call. Typescript Manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Corrill J. (1839). A Brief History of the Church of Christ of Latter Day Saints (Commonly Called Mormons, Including an Account of their Doctrine and Discipline, with the Reasons of the Author for Leaving the Church). St. Louis: (No Publ;isher). Crosby, J. (1807-52). Autobiography of Jonathan Crosby. Typescript manuscript, Utah State Historical Society. Crosby, C. (1982). Caroline Barnes Crosby, 1807-1883 Autobiography (1807-1882). In K. W. Godfrey, A. M. Godfrey, & J. M. Derr (Eds.), Women’s Voices. Salt Lake City, UT: Deseret Book Company. Draper, W. (1807-1881). William Draper (1807-1886), Autobiography. Typescript manuscript, BYU-Special Collections, Brigham Young University, Provo, UT. Franklin, B. (1952). Benjamin Franklin: The autobiography and selections from his other writings. H. W. Schneider (Ed.) . New York: The Liberal Arts Press. History of William Smith. (1865, Jan. 7). Millennial Star, 26, pp. 7-8. Hyde, O. (1864, November 19, 26, Dec. 3, 10). History of Orson Hyde. Millennial Star, 26, pp. 742-744, 760-761, 774-776, 790-792. Hancock L. (1803-1836). Autobiography of Levi Ward Hancock. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Johnson, B. F. (1947). Benjamin F. Johnson, My life’s review. Independence, MO: Zion’s Printing and Publishing Co. Johnson, L. (1865). History of Luke Johnson (by himself). Millennial Star, 27, pp. -
Pipe Spring and the Latter-Day Saints, 1870--1923
UNLV Retrospective Theses & Dissertations 1-1-2005 The last quiet place: Pipe Spring and the Latter-day Saints, 1870--1923 Stephen E Nepa University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/rtds Repository Citation Nepa, Stephen E, "The last quiet place: Pipe Spring and the Latter-day Saints, 1870--1923" (2005). UNLV Retrospective Theses & Dissertations. 1894. http://dx.doi.org/10.25669/esqs-4kqd This Thesis is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Thesis in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This Thesis has been accepted for inclusion in UNLV Retrospective Theses & Dissertations by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. THE LAST QUIET PLACE: PIPE SPRING AND THE LATTER-DAY SAINTS, 1870-1923 by Stephen E. Nepa Bachelor of Arts University of Nevada, Las Vegas 1999 A thesis submitted in partial fulfillment of the requirements for the Master of Arts Degree in History Department of History College of Liberal Arts Graduate College University of Nevada, Las Vegas December 2005 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 1435625 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. -
The Land Question at Adam-Ondi-Ahman
BYU Studies Quarterly Volume 26 Issue 2 Article 5 4-1-1986 The Land Question at Adam-ondi-Ahman Leland H. Gentry Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Gentry, Leland H. (1986) "The Land Question at Adam-ondi-Ahman," BYU Studies Quarterly: Vol. 26 : Iss. 2 , Article 5. Available at: https://scholarsarchive.byu.edu/byusq/vol26/iss2/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Gentry: The Land Question at Adam-ondi-Ahman the land question at adam ondi ahman leland H gentry creating a county expressly for the cormonsmormons 1 was proposed as a solution to the so called mormon problem in missouri in the 1830s all non cormonsmormons residing in the area would be induced to sell out and move on no longer would the latter day saints be free to settle wherever they pleased throughout the countryside one source reports the proposition suited every one the gentiles said if the cormonsmormons are willing to go into that prairie country and settle let them have it and welcome the cormonsmormons said if we may be allowed to remain peaceably and enjoy our religion we will go into any country that may be set apart for us no matter how wild and unbroken it may be and we will make it blossom as the rose if we obtain political control of a county we will -
Persecution, Memory, and the West As a Mormon Refuge
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2008-08-15 Memoirs of the Persecuted: Persecution, Memory, and the West as a Mormon Refuge David W. Grua Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History Commons BYU ScholarsArchive Citation Grua, David W., "Memoirs of the Persecuted: Persecution, Memory, and the West as a Mormon Refuge" (2008). Theses and Dissertations. 1550. https://scholarsarchive.byu.edu/etd/1550 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. MEMOIRS OF THE PERSECUTED: PERSECUTION, MEMORY, AND THE WEST AS A MORMON REFUGE by David W. Grua A thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Arts Department of History Brigham Young University December 2008 Copyright © David W. Grua All Rights Reserved. BRIGHAM YOUNG UNIVERSITY GRADUATE COMMITTEE APPROVAL of a thesis submitted by David W. Grua This thesis has been read by each member of the following graduate committee and by majority vote has been found to be satisfactory. _______________________________ ____________________________________ Date Brian Q. Cannon, Chair _______________________________ ____________________________________ Date J. Spencer Fluhman -
Explorers and Pioneers
Explorers and Pioneers Who was: Father Francisco Garces Seeking to open a land route between Tucson and California, Fray Francisco Garces explored the desert regions in 1775 and 1776. By the end of February 1776, he had reached the Mohave Villages located a few miles south of this location on the Arizona bank of the Colorado River. The Franciscan Father traveled alone in areas never before seen by a European American. Relying on Native American guides, he walked from village to village. The Mohaves agreed to lead him to the coast along a trail used for trade purposes. On March 4, 1776 accompanied by four natives, Garces crossed the Colorado River, reaching the San Gabriel Mission in California twenty days later. His route followed a much older prehistoric trail used to bring shells and other trade good to the tribes of the mountain and desert West. Garces Street in downtown Las Vegas is named after him. William S. “Old Bill” Williams "Old Bill" Williams (1787 - 1849) was a mountain man and frontiersman who served as an interpreter for the government, and led several expeditions in the West. Fluent in several languages, he lived with the Osage, where he married the daughter of a chief, and with the Ute. In late 1849, Williams joined Fremont’s doomed 4th Expedition, in which 10 men died trying to survey for a transcontinental railway line through the Sangre de Christo range (during winter). Williams left the group on a safer route but was killed by Ute Indians when he tried to return to find survivors. -
The Making of a Mormon Myth: the 1844 Transfiguration of Brigham Young*
The Making of a Mormon Myth: The 1844 Transfiguration of Brigham Young* Richard S. Van Wagoner The brethren testify that brother Brigham Young is brother Joseph's legal successor. You never heard me say so. I say that I am a good hand to keep the dogs and wolves out of the flock. —Brigham Young (I860)1 MORMONISM, AMERICA'S UNIQUE RELIGIOUS MANIFESTATION, has a remark- able past. Nourished on the spectacular, the faith can count heroic mar- tyrs, epic treks, and seemingly supernatural manifestations. Deep in the Mormon psyche is an attraction to prophetic posturing and swagger. In particular, Joseph Smith, Jr., and Brigham Young are icons who have come to dominate the Mormon world like mythical colossuses. After Smith's untimely 1844 murder, Brigham Young and an ailing Sidney Rigdon, the only surviving member of the First Presidency, be- came entangled in an ecclesiastical dogfight for primacy. Young, a mas- terful strategist with a political adroitness and physical vitality lacking in Rigdon, easily won the mantle.2 However, as time passed, the rather prosaic events surrounding this tussle for church leadership metamor- phosed into a mythical marvel. The legend is now unsurpassed in Mor- mon lore, second only to Joseph Smith's own account of angelic minis- trations and his "first vision." *This article first appeared in Vol. 28, No. 4 (Winter 1995): 1-24. 1. Journal of Discourses, 26 vols. (Liverpool: LDS Bookseller's Depot, 1855-86), 8:69 (3 June 1860); hereafter JD. 2. For five years Rigdon had been weakened by episodic bouts of malaria and depres- sion. -
Missouri Persecutions and Expulsion
Missouri Persecutions and Expulsion Time Line Date Significant Event 6 Aug. 1838 Election day battle at Gallatin 7 Sept. 1838 Joseph Smith and Lyman Wight were tried before Judge Austin King 1–7 Oct. 1838 Battle of DeWitt 18–19 Oct. 1838 Guerrilla warfare in Daviess County 25 Oct. 1838 Battle of Crooked River 27 Oct. 1838 Governor Boggs’s “extermination order” 30 Oct. 1838 Haun’s Mill massacre 30 Oct.–6 Nov. 1838 Siege of Far West During the hot summer months of 1838, relations foe of the Saints, was a candidate. He was afraid that between the Latter-day Saints and their northern Mis- with the rapid influx of Mormons, he would not win souri neighbors continued to deteriorate rapidly. Elder the election because most Church members supported Parley P. Pratt, who had arrived in Far West in May af- John A. Williams. About two weeks before the election, ter returning from missionary service in the East, de- Judge Joseph Morin of Millport advised two elders of scribed the tense situation that existed by July 1838. He the Church to go to the polls “prepared for an attack” said, “War clouds began again to lower with dark and by mobbers determined to prevent Mormons from vot- threatening aspect. Those who had combined against ing.2 The election was to be held on Monday, 6 August, the laws in the adjoining counties, had long watched in Gallatin, which was at that time merely a straggling our increasing power and prosperity with jealousy, row of “ten houses, three of which were saloons.”3 and with greedy and avaricious eyes. -
Injustices Leading to the Creation of the Council of Fifty
Chapter 2 INJUSTICES LEADING TO THE CREATION OF THE COUNCIL OF FIFTY Richard E. Turley Jr. On the morning of September 25, 1824, Joseph Smith Sr. and some of his neighbors stood, shovels in hand, next to the grave where just ten months earlier, the Smith family had buried the remains of Alvin Smith. The agonizing death of Alvin at the age of twenty-five was still fresh in the minds of Joseph and Lucy Mack Smith and their children. Purposefully, the men at the grave thrust their shovels into the dark soil and began tossing earth to the side, digging deeper and deeper, hoping to hear their tools strike something hard, wooden, and hollow. When at last they found and uncovered the casket, they pried open the lid and peered in. There, much to their relief, they found Alvin’s remains, partially decomposed but undisturbed. Later that day, after reinterring his son’s body, Joseph Sr. went to the office of theWayne Sentinel newspaper and filed a report that was pub- lished two days later. Addressed “To the Public,” it countered rumors that Alvin’s remains had been removed and “dissected.” Such rumors had been “peculiarly calculated to harrow up the mind of a parent and deeply wound the feelings of relations.” As such, Joseph Sr. pleaded with those who circu- lated the rumor to stop.1 the council of fifty The original gravestone of Alvin Smith, brother of Joseph Smith, is encased on the back side of this newer marker. Photograph by Brent R. Nordgren. 6 inJUSticeS leADinG to the CREAtion of the council of fifty What could have sparked such an incident? It began four years earlier, when Joseph Smith Jr.