DOCSLIB.ORG

Barabas Lathrope Adams

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Barabas Lathrope Adams Barabas Lathrope Adams Barnabas Lathrop was born at Bastard, August 8, 1812, the year war was declared and the year the family removed to the Stone Mills. He was too young to be included in the charge to his two elder brothers, Arza and Alvah, "If you do not learn to swim this summer, I will thrash you." They learned to swim and escaped the thrashing. He at one time promised much, religiously, but went west with his elder brothers under circumstances that left their religious prospects under cloud in the minds of their friends. He is now dead, leaving several children. It is not known how many. (Written by Rev. Alvah Adams, 1880) _____________________________ Adams, Barnabas Lathrop (Male) Birth: Adams, Barnabas Lathrop (Male) Date: May 28, 1812 Place: Bastard, Johnstown, Leeds, CAN Alternate Date: August 28, 1812 Alternate Place: Bathurst, Lanark, Ontario, Can Alternate Place: Perth, Lanark, Ontario, CAN Parents: Adams, Barnabas Lathrop (Male) Father: Adams, Joshua Mother: Chipman, Elizabeth Death: Adams, Barnabas Lathrop (Male) Date: June 2, 1869 Place: Salt Lake City, Salt Lake, UT, USA Alternate Date: June 1, 1869 Burial Date: June 3, 1869 Buried: Salt Lake City, Salt Lake, UT, USA Marriage Information: Adams, Barnabas Lathrop (Male) Spouse: Banker, Julia Ann Date: June 22, 1846 Place: Montrose, Lee, IA, USA Children: Adams, Barnabas Lathrop (Male) Name: Birthdate: Place: 1. Adams, Julia Thankful August 11, 1847 Pottawattamie, IA, USA 2. Adams, Asenath Ann November 9, 1848 Cottonwood Canyon, Salt Lake, UT, USA 3. Adams, Barnabas Lathrop October 7, 1850 Cottonwood Canyon, Salt Lake, UT, USA 4. Adams, Platt Banker June 21, 1853 Salt Lake City, Salt Lake, UT, USA 5. Adams, Daniel Hanmer April 23, 1855 Salt Lake City, Salt Lake, UT, USA 6. Adams, Joseph Arza June 7, 1857 Salt Lake City, Salt Lake, UT, USA 7. Adams, Hyrum Banker July 29, 1869 Salt Lake City, Salt Lake, UT, USA 8. Adams, Brigham Richard July 18, 1862 Salt Lake City, Salt Lake, UT, USA 9. Adams, Buelah Avelyn January 9, 1865 Salt Lake City, Salt Lake, UT, USA 10. Adams, Joshua Alva April 28, 1867 Salt Lake City, Salt Lake, UT, USA Marriage Number 2 Adams, Barnabas Lathrop (Male) Spouse: Chase, Hannah Grove Date: December 16, 56 Alternate Date: December 1918 Place: Salt Lake City, Salt Lake, UT, USA Marriage 2 Children: Name: Birthdate: Place: 1. Adams, Amy Hannah November 30, 1857 Salt Lake City, Salt Lake, UT, USA 2. Adams, Sisson Almadorus October 2, 1859 Salt Lake City, Salt Lake, UT, USA 3. Adams, Ezra Chase January 31, 1864 Salt Lake City, Salt Lake, UT, USA 4. Adams, Miriam Chase April 10, 1866 Salt Lake City, Salt Lake, UT, USA 5. Adams, Phoebe Lurancy June 4, 1869 Salt Lake City, Salt Lake, UT, USA 6. Adams, Almira (Adopted) February 9, 1886 Salt Lake City, Salt Lake, UT, USA Marriage Number 3 Adams, Barnabas Lathrop (Male) Spouse: Nelson, Ellen Date: August 1, 1865 Marriage 3 Children: Name: Birthdate: Place: 1. Adams, Heber Alma November 18, 1867 Places of Residence: Adams, Barnabas Lathrop (Male) Pottawattamie, IA, USA 1848; Cottonwood Canyon, Salt Lake, UT, USA 1853; Salt Lake City, Salt Lake, UT, USA Vocations: Adams, Barnabas Lathrop (Male) Timberman Comments: Adams, Barnabas Lathrop (Male) Barnabas was one of the original Utah pioneers of 1847.He was educated in the Methodist faith, several of his immediate relatives being preachers in that denomination. He became a convert to "Mormonism" when about 23 years of age and afterwards gathered to Missouri, traveling to that state in what was known as the Canada Camp, led by Elder John E. Page. Together with his co-religionists he was expelled from the State of Missouri by mobocratic violence, and settled with the Saints in Illinois. There he afterwards became subject once more to the ruthless hand of persecution, and during the general exodus in 1846 he came West, having lived for some time in Montrose, Lee county, Iowa. When Pres. Brigham Young made up his company of pioneers in the spring of 1847 at Winter Quarters, Barnabas was chosen as one of them and traveled with the rest of the pioneers to Great Salt Lake Valley. He returned to Winter Quarters the same season. In the fall of 1848 he arrived in Salt Lake Valley the second time and located in Mill Creek. Afterwards he settled at the mouth of Little Cottonwood Canyon, Salt Lake county. While engaged in getting out logs for Pres. Brigham Young's saw mill in City Creek Canyon, he had occasion to lift the bed of a wagon whereby he seemed to have injured himself internally, and while in the act of eating his dinner June 2, 1869, he expired suddenly, although he up to that time seemed to possess the best of health. Barnabas was universally known as a faithful, kind hearted, unobtrusive, industrious man and was much beloved by a large circle of friends. On the westward journey with the pioneers, Barnabas did good service as captain of the guard at night and at all times was willing to help. This was particularly the case when a stream had to be forded, as he had been accustomed to river work when floating logs down the Mississippi River from Iowa to St. Louis. He furnished timber for the Salt Lake Tabernacle, the theater and other public buildings. Barnabas Lathrop/Lothrop is listed in Pioneers of 1847as arriving in the Great Salt Lake Valley with the first pioneer company. First Pioneer Company of 1847 Adams, Barnabas Lothrop Born: 28 August 1812 in Perth, Lanark, Ontario, Canada Son of Joshua Adams and Elizabeth Chipman Married: 22 June 1846 to Julia Ann Banker Died: 2 June 1869 in Salt Lake City, Utah Adams, Barnabas L. Adams, Barnabas L., one of the original Utah pioneers of 1847, was born August 28, 1812, near Pearth, Upper Canada, of Vermont parents and was educated in the Methodist faith, several of his immediate relatives being preachers in that denomination. He became a convert to "Mormonism" when about twenty- three years of age and afterwards gathered to Missouri, traveling to that State in what was known as the Canada Camp, led by Elder John E. Page. Together with his co-religionists he was expelled from the State of Missouri by mobocratic violence, and settled with the Saints in Illinois. There he afterwards became subject once more to the ruthless hand of persecution, and during the general exodus in 1846 he came west, having lived for some time in Montrose, Lee county, Iowa. In June, 1846, he married Julia Ann Bawker at Montrose. She was a native of the State of New York. When President Brigham Young made up his company of pioneers in the spring of 1847 at Winter Quarters, Barnabash L. Adams was chosen as one of them and traveled with the rest of the pioneers to Great Salt Lake Valley. He returned to Winter Quarters the same season. In the fall of 1848 he arrived in Salt Lake Valley the second time and located in Mill Creek. Afterwards he settled at the mouth of Little Cottonwood Canyon, Salt Lake county. While engaged in getting out logs for President Brigham Young's saw mill in City Creek canyon, he had occasion to lift the bed of a wagon whereby he seemed to have injured himself internally, and while in the act of eating his dinner June 2, 1869, he expired suddenly, although he up to that time seemed to posses the best of health. Bro. Adams was universally known as a faithful, kindhearted, unobtrusive, industrious man and was much beloved by a large circle of friends. He left a large family. Gospel Library/LDS Biographical Encyclopedia/Volume 3/Biographies/Adams, Barnabas L. _____________________________ Arza Adams, Journal 2, holograph and typescript, BYU, Pg. 2 And myself and family left Far West on the 7th of March, 1839, came to Illinois about 200 miles, took a small farm, put in a good crop and left it and my family in the care of my brother, Barnabas Adams. And borrowed 25 dollars from him and started for Canada, my native place, to settle up my affairs and preach the gospel of Christ to my own kin and nation. [p.3] Took the parting hard with my family. About four miles from Quincy, Adams County, on the 11th July, 1839, and went by the way of Saint Louis and Portsmouth, Cleveland, and Buffalo and Louiston [Lewiston, New York] and landed in Brockville, [New York], Tuesday, the 30th July. Esaias Edwards Autobiography, typescript, BYU-S, p.29 - p.30 And so we crossed the river in order to unite with a company at Winter Quarters, which expected to start in a short time under the directions of Amasa Lyman, consisting of one hundred families and one hundred and sixty wagons and there we was detained 'til about the 1st of July when a part of the company left and removed to the Elkhorn River about 30 miles distant. Crossed the river and waited for the rest of the company 'til they arrived and the 6th of July we all started on our journey together and traveled pretty much together for over three hundred miles and then it was thought best to separate and travel in smaller companies. So we divided into three companies; the 1st consisted of 4 tens under the direction of Barnabas Adams, the 2nd consisting of 3 tens under the direction of Phineas Richards June, the third under the direction of Andrew Cunningham that consisted of 3 tens. Also these 3 tens was under the direction of Moses Martin, Ezra Clark, and Wilcocks.
Load more

Recommended publications
  • 498- the World of Joseph Fielding: Chapter 33 Mary Fielding Smith Warned Not to Travel in 1848 the Pioneers of 1848 Began to G
    The World of Joseph Fielding: Chapter 33 Mary Fielding Smith Warned Not to Travel in 1848 The pioneers of 1848 began to gather at the Elk Horn outfitting station toward the end of May, moving their wagons across the swollen Elkhorn River on ferries and setting up camps on the west side while waiting for the rest of the company to arrive. President Young visited the camp several times on horseback, finally bringing his family members and wagons on the 30th of May. On the morning of May 31st, the river had risen three feet from the previous day as the winter snows melted. Men worked hard the next week ferrying wagons from the east bank to the west bank and encouraging the cattle to swim across. The account of Mary being chastised by Cornelius Lott is legendary in the LDS Church. Joseph Fielding does not mention the incident at all in his Pioneers moving west in 1848 crossed the Elkhorn journal. The bulk of the information comes from the River and camped, waiting for their companies. memory of Mary’s son, who was nine years old at the time. Young Joseph F. stated that he was present when Captain Lott approached Mary at the outfitting station.1 Joseph F. remembered that it had taken his mother and Uncle Fielding’s families three days to travel from Winter Quarters to the outfitting station.2 After arriving and possibly traveling a day to Elder Kimball’s camp, they were approached by Elder Kimball and Captain Lott, the latter appearing to have been supervising the cattle belonging to the second company.3 Joseph F.
    [Show full text]
  • Joseph Smith Ill's 1844 Blessing Ana the Mormons of Utah
    Q). MicAael' J2umw Joseph Smith Ill's 1844 Blessing Ana The Mormons of Utah JVlembers of the Mormon Church headquartered in Salt Lake City may have reacted anywhere along the spectrum from sublime indifference to temporary discomfiture to cold terror at the recently discovered blessing by Joseph Smith, Jr., to young Joseph on 17 January 1844, to "be my successor to the Presidency of the High Priesthood: a Seer, and a Revelator, and a Prophet, unto the Church; which appointment belongeth to him by blessing, and also by right."1 The Mormon Church follows a line of succession from Joseph Smith, Jr., completely different from that provided in this document. To understand the significance of the 1844 document in relation to the LDS Church and Mormon claims of presidential succession from Joseph Smith, Jr., one must recognize the authenticity and provenance of the document itself, the statements and actions by Joseph Smith about succession before 1844, the succession de- velopments at Nauvoo after January 1844, and the nature of apostolic succes- sion begun by Brigham Young and continued in the LDS Church today. All internal evidences concerning the manuscript blessing of Joseph Smith III, dated 17 January 1844, give conclusive support to its authenticity. Anyone at all familiar with the thousands of official manuscript documents of early Mormonism will immediately recognize that the document is written on paper contemporary with the 1840s, that the text of the blessing is in the extraordinar- ily distinctive handwriting of Joseph Smith's personal clerk, Thomas Bullock, that the words on the back of the document ("Joseph Smith 3 blessing") bear striking similarity to the handwriting of Joseph Smith, Jr., and that the docu- ment was folded and labeled in precisely the manner all one-page documents were filed by the church historian's office in the 1844 period.
    [Show full text]
  • The Secret Mormon Meetings of 1922
    University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history.
    [Show full text]
  • The Mormon Trail
    Utah State University DigitalCommons@USU All USU Press Publications USU Press 2006 The Mormon Trail William E. Hill Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the United States History Commons Recommended Citation Hill, W. E. (1996). The Mormon Trail: Yesterday and today. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE MORMON TRAIL Yesterday and Today Number: 223 Orig: 26.5 x 38.5 Crop: 26.5 x 36 Scale: 100% Final: 26.5 x 36 BRIGHAM YOUNG—From Piercy’s Route from Liverpool to Great Salt Lake Valley Brigham Young was one of the early converts to helped to organize the exodus from Nauvoo in Mormonism who joined in 1832. He moved to 1846, led the first Mormon pioneers from Win- Kirtland, was a member of Zion’s Camp in ter Quarters to Salt Lake in 1847, and again led 1834, and became a member of the first Quo- the 1848 migration. He was sustained as the sec- rum of Twelve Apostles in 1835. He served as a ond president of the Mormon Church in 1847, missionary to England. After the death of became the territorial governor of Utah in 1850, Joseph Smith in 1844, he was the senior apostle and continued to lead the Mormon Church and became leader of the Mormon Church.
    [Show full text]
  • Journal of Mormon History Vol. 9, 1982
    Journal of Mormon History Volume 9 | Issue 1 Article 1 1-1-1982 Journal of Mormon History Vol. 9, 1982 Recommended Citation (1982) "Journal of Mormon History Vol. 9, 1982," Journal of Mormon History: Vol. 9: Iss. 1, Article 1. Available at: http://digitalcommons.usu.edu/mormonhistory/vol9/iss1/1 This Full Issue is brought to you for free and open access by DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 9, 1982 Table of Contents • --Steaming Through: Arrangements for Mormon Emigration from Europe, 1869-1887 Richard L. Jensen, 3 • --The "Leading Sisters": A Female Hierarchy in Nineteenth Century Mormon Society Maureen Ursenbach Beecher, 25 • --Millenarianism and the Early Mormon Mind Grant Underwood, 41 • --Early Mormonism and Early Christianity: Some Parallels and their Consequences for the Study of New Religions John G. Gager, 53 • --Faithful History: Hazards and Limitations Melvin T. Smith, 61 • --Mormon Moderne: Latter-day Saint Architecture, 1925-1945 Paul L. Anderson, 71 • --"A Place Prepared": Joseph, Brigham and the Quest for Promised Refuge in the West Ronald K. Esplin, 85 This full issue is available in Journal of Mormon History: http://digitalcommons.usu.edu/mormonhistory/vol9/iss1/1 Journal of Mormon History Steaming Through: Arrangements for Mormon Emigration from Europe, 1869-1887 By Richard L. Jensen There was much worth remembering about the twin relics of early Mor- mon emigration — wind power across the Atlantic and ox power overland — and participants in the experience would be venerated as pioneers.
    [Show full text]
  • Defending Mormonism: the Scandinavian Mission Presidency of Andrew Jenson, 1909–12
    Go Ye into All the World Alexander L. Baugh 14 Defending Mormonism: The Scandinavian Mission Presidency of Andrew Jenson, 1909–12 n December 9, 1908, assistant Church historian Andrew Jenson received Oa letter from Joseph F. Smith, John R. Winder, and Anthon H. Lund, the Church’s First Presidency, notifying him of his appointment to preside over the Scandinavian Mission, headquartered in Copenhagen, Denmark, where he would replace Søren Rasmussen, who had been serving as president since November 1907. It is not known if Jenson anticipated receiving the call, but he accepted the call in spite of the many responsibilities associated with his work in the Historian’s Office. It was expected that he would leave as soon as he could get his affairs in order. The next five weeks were busy ones for the newly called mission president, both at the Historian’s Office and at home. In addition, he set aside time to visit family members and acquaintances and enjoyed farewell dinners and social get-togethers hosted by well-wishers. President Joseph F. Smith formally set apart Andrew Jenson on January 12, 1909. Five days later, Jenson delivered a farewell address to Alexander L. Baugh is a professor of Church history and doctrine at Brigham Young University. Go Ye into All the World a large congregation in the Salt Lake Tabernacle. The following day, January 18, at the Salt Lake train depot, he said his last good-byes to his two wives, Emma and Bertha (the two women were sisters), his immediate family, his colleagues, and Church officials and boarded an eastbound train.
    [Show full text]
  • Professionalization of the Church Historian's Office
    “There Shall Be A Record Kept Among You:” Professionalization of the Church Historian’s Office J. Gordon Daines III University Archivist Brigham Young University Slide 1: The archival profession came into its own in the 20th century. This trend is reflected nationally with the development of the National Archives and the establishment of the Society of American Archivists. The National Archives provided evidence of the value of trained staff and the Society of American Archivists reached out to records custodians across the country to help them professionalize their skills. National trends were reflected locally across the country. This presentation examines what it means to be a profession and how the characteristics of a profession began to manifest themselves in the Church Historian’s Office of The Church of Jesus Christ of Latter-day Saints. It also examines how the recordkeeping practices of the Church influenced acceptance of professionalization. Professionalization and American archives Slide 2: It is not easy to define what differentiates an occupation from a profession. Sociologists who study the professions have described a variety of characteristics of professions but have generated very little consensus on which of these characteristics are the fundamental criteria for defining a profession.1 As Stan Lester has noted “the notion of a ‘profession’ as distinct from a ‘non-professional’ occupation is far from clear."2 In spite of this lack of clarity about what defines a profession, it is still useful to attempt to distill a set of criteria for defining what a profession is. This is particularly true when studying occupations that are attempting to gain status as a profession.
    [Show full text]
  • Four Brief Histories from the Pioneer Heritage Library
    Four Brief Histories from the Pioneer Heritage Library John Pack, Pioneer 1 Veldon R. Hodgson, 5 Nov 1996 Ancestry, LDS Family History Suite 2, Pioneer Heritage Library Kate B. Carter, Heart Throbs of the West, Vol. 7, pp. 374–378. It was in New York that John Pack first became acquainted with the elders of the Church of Jesus Christ of Latter-day Saints. In the fall of 1833 he outfitted his parents who had already joined the Church and sent them to Kirtland, Ohio. On the eighth of March, 1836 he and his wife were baptized into the Church by James Blakesley. In the early springtime of 1837, he disposed of his farm at Houns-field, and in April of the same year he and his wife moved to Kirtland, Ohio. He purchased a farm on the Chagrin River, not far from Kirtland. At this place he also began the construction of a saw mill, thus fulfilling a desire which he is thought to have entertained from his early youth at Saint John and possibly at Wattertown. In common with other members of the Church, John Pack was not to remain long in Kirtland. In the spring- time of 1838, under pressure of mob violence, he sold his farm at a great loss, and, with his family, including his parents, traveled by team to Missouri, a distance in excess of five hundred miles. They first went to the Far West, then to Adam-ondi-Ahman, and finally to the Grand River, where a farm of one hundred sixty acres was purchased, twenty miles from Far West and thirteen miles from Adam-ondi-Ahman.
    [Show full text]
  • Mormon Baptismal Site in Chatburn, England
    Carol Wilkinson: Baptismal Site in Chatburn, England 83 Mormon Baptismal Site in Chatburn, England Carol Wilkinson The location of a baptismal site in the village of Chatburn, England, used by Mormon missionaries in the 1830s and 1840s has been identified. This village, along with the neighboring community of Downham, was the location of a large number of Mormon conversions when the message of the restored gospel was first preached to the inhabitants during this time period. The first Mormon missionaries to England arrived in Liverpool in July 1837. These seven men (Heber C. Kimball, Orson Hyde, Willard Richards, Joseph Fielding, Isaac Russell, John Goodson, and John Snyder), quickly moved to Preston where they were successful in receiving converts and orga- nized a branch of the Church in that city. After organizing the Preston Branch they decided to separate and carry their message to other parts of the surround- ing country. Heber C. Kimball, Orson Hyde, and Joseph Fielding stayed in the Preston area and continued to proselytize and organize branches. Kimball and Fielding also began to venture into the upper reaches of the river Ribble Val- ley, teaching in Walkerford and Ribchester, where they experienced further success and organized additional branches of the Church.1 Further upstream from these villages lay the small communities of Chat- burn and Downham, just south of the river Ribble and north of towering Pen- dle Hill. Some of the most spiritual experiences of the missionary effort in the upper Ribble Valley occurred in these two villages. When Heber expressed a desire to visit the villages he noted receiving a negative response from some of his companions: “Having mentioned my determination of going to Chat- burn to several of my brethren, they endeavored to dissuade me from going, CAROL WILKINSON ([email protected]) is an Associate Professor in the Department of Exercise Sciences, Brigham Young University, and an adjunct faculty member in the Department of Church History and Doctrine, BYU.
    [Show full text]
  • William Smith, 1811-93: Problematic Patriarch Irene M
    ARTICLES AND ESSAYS William Smith, 1811-93: Problematic Patriarch Irene M. Bates WILLIAM SMITH, YOUNGER BROTHER of the prophet Joseph Smith, has been easy to dismiss but difficult to deal with. More often than not, he has been described with adjectives like violent, wicked, unstable, and licentious. Yet intriguing references suggest that a more balanced view of this complex man might be appropriate. The Prophet described his brother in a blessing 18 December 1833 this way: "Brother William is as the fierce lion which divideth not the spoil because of his strength." x Then on 9 December 1842, William defended the Nauvoo Charter with uncommon eloquence as representative for Hancock County in the Illinois legislature.2 In August 1845, W. W. Phelps designated William "the Patriarchal Jacob's Staff." 3 And B. H. Roberts, impressed with the seventy-year-old William in 1881, said he had "so vindicated the claims and the character of his brother that ever afterward whenever the question of Joseph Smith came up, people would say 'He had just as good a right to be a prophet as any man mentioned in the Bible.' " 4 William Smith was born at Royal t o n , Vermont, 13 March 1811, the fifth son of Joseph, Sr., and Lucy Mack Smith. He was baptized by David Whitmer 9 June 1830 and was ordained an apostle 15 February 1835, before he was twenty-four years old. He married Caroline Amanda Grant, the sister of IRENE M. Bates, who joined the Church in England in 1955 and moved to the United States with her husband, William, and four children in 1967, is a 1975 graduate of UCLA.
    [Show full text]
  • Andrew Jenson, Latter-Day Saint Historian
    BYU Studies Quarterly Volume 14 Issue 1 Article 4 1-1-1974 Andrew Jenson, Latter-day Saint Historian Louis Reinwand Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Reinwand, Louis (1974) "Andrew Jenson, Latter-day Saint Historian," BYU Studies Quarterly: Vol. 14 : Iss. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol14/iss1/4 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]. Reinwand: Andrew Jenson, Latter-day Saint Historian andrew jenson latter day saint historian louis REINWAND andrew jenson was bomborn on 11 december 1850 in torslevforslevTorslev hjortinghj6rringhjorring amt denmark to christian and kiersten ander- sen jensen 1 his parents became converts to the church of jesus christ of latter day saints in 1854 and he himself was baptized a member of that church in 1859 at the age of eight his parents were very poor and though his father was a farmer and craftsman the family remained in a condi- tion of poverty after building several homes near andrew s birthplace christian was forced through need and an injury to one of his feet to take up clock repairing as a full time occu- pation for this purpose he moved to saebymaeby in 1863 and after one year sent for his family louis reinwand who completed his master s degree in history
    [Show full text]
  • Ramah, New Mexico, 1876-1900 an Historical Episode with Some Value Analysis'
    RAMAH, NEW MEXICO, 1876-1900 AN HISTORICAL EPISODE WITH SOME VALUE ANALYSIS' BY IRVING TELLING* W'HE„ N BRIGHAM YOUNG planted colonies throughout the semi- arid intermountain region, the conditions under which settlers were called to live equalled in hardship those met anywhere on the American frontier. Yet the number of communities which failed was amazingly small. The Latter-day Saints remained at their posts through the most trying times.2 Why should these people leave their old homes to build anew, suffering again the trials of pioneering in an unfriendly country? Ramah was such a Mormon colony. In west central New Mexico, surrounded by a few hundred Navaho Indians, and twenty miles east of the Indian pueblo of Zuni, the settlement was founded as a mission to the Indians. A contemporary of the first Mormon settlements on the Little Colorado River (Sunset, Obed, Brigham City, and Joseph City), Ramah has been the only one of these initial ventures besides Joseph City to survive the struggle against a hostile environment.3 A mountain ridge *Mr. Telling recently received his doctor's degree from Harvard Uni­ versity, and is now serving as history instructor at the University of Massa­ chusetts. This study is an outgrowth of his thesis dealing with the social historyof the Gallup, New Mexico, area. 1The author is grateful for assistance in this study to Mrs. Wayne Clawson and E. Atheling Bond, of Ramah; Mr. and Mrs. Joseph Frederick Nielson, of Bluewater, New Mexico; A. William Lund, Stanley Ivins, Preston Nibley, William Mulder, and Professor Leland H. Creer, of Salt Lake City; Professors Clyde Klucknohn, Arthur M.
    [Show full text]