Early Tooele Tooel Ounty

Total Page:16

File Type:pdf, Size:1020Kb

Early Tooele Tooel Ounty m^KM^i^^&Vi^&TO EARLY TOOELE TOOEL OUNTY TOOELE INDIANS No one knows when Tooele County was first inhabited. Archaeological studies conducted on materials recovered from Danger Cave near Wendover date its occupation at more than 10,000 years ago. It's hard to realize that people were living and raising families in Tooele County before civilizations had evolved anywhere on this earth. The crowning of Egypt's first pharaoh and the settlement of Greece wouldn't take place for 5,000 years yet. The birth of Abraham was 6,000 years ahead and the establishment of the capital of the Roman Empire wouldn't be accomplished for 7,000 years. The birth of Christ was 8,000 years in the future when Tooele County's first residents moved in and setup housekeeping. Their's was a world without domestic plants and animals. Even such primitive industries as basketry and pottery were unknown. When the weather was good, it is believed they lived outdoors and only moved into the shelter of caves and rockshelters in times of inclement weather. In order to survive in those ancient times, men (and women) every­ where were compelled to be opportunists who utilized whatever wild feed resources that happened to be available. Whatever clothing, tools or impliments they needed had to be made by themselves from stone, wood or vegetable materials or the bones, skins and sinews of animals, there was nothing else. The world our first Tooele County residents lived in was a harsh and unyielding one and it's to their credit that they managed to survive in such a hostile environment. Their ability to survive in the face of such formidable odds, has been attributed to their intimate knowledge of the land and its resources. Nothing utilizable was overlooked. The environment changed with the years. Just as we have noted during our comparatively short occupation, things change. Great Salt Lake for example rose and retreated in response to climate changes which noticeably affected the Indian's food resources, many of which came from the marsh areas bordering the lake. The Indians adjusted to each new change and through the years acquired new skills like basket weaving and the manufacture of pottery. Their weapons, also, improved aiding them in their constant quest for food... the hand held trusting spears of the ancients were first replaced by spear throwers (atlatls), which were replaced by the bow and arrow. About a thousand years ago, new comers who spoke the numic tongue and who were known to the whites as Utes, Paiutes, Gosiutes and Shoshones moved into the northern Great Basin from their ancestral home in southeastern California. Related to the Aztecs who settled in Mexico, they were forced to move out of their home land by a climate which grew increasingly drier. The effect of these new comers on the original inhabitants of the county is open to speculation. It isn't known at this time whether they displaced them forcing them to move elsewhere or whether they simply absorbed them and their life style. Tooele County became the home of those known as the Gosiutes. Migratory hunters and gatherers, the Gosiutes were uniquely adapted to the dry desert environment of western Utah. Throughout the year they followed a closely scheduled local migration pattern finely tuned to bring them into the vicinity of the various food resources as each became available. The Gosiute's diet was essentially vegatarian and included all edible plant foods available. High on their list of food items were pine nuts, roots, bulbs, fruits, the seeds of native plants and grasses. Animals and birds of many varieties plus grasshoppers and "Mormon" crickets were eaten when available. Meat being scarce and difficult to obtain was a scarce and uncertain food resouce. The preponderance of vegetable foods in the Gosiute diet made the milling stones with which they processed it, among their most valuable possessions. Simple but effective they consisted of two parts, a flat stone slab (metate) on which the food to be ground was placed and a smaller hand held cobble rock (mano) which was able to reduce whatever food item that was placed on the metate to meal or flour in short order. Pointed firehardened digging sticks were used to obtain roots and tubers. Nets and snares made from plant fibers added rabbits and other animals to the larder. Knives, projectile points and scrapers were chipped from suitable stone before the arrival of the white man made iron tools available. Lacking beasts of burden, The Tooele Indians were obliged to carry everything they owned with them, an arrangement which limited their possessions to necessary items. There was no room in the Gosiute way of life for unnessary things. The frequent moves that characterized their hunting, gathering way of life precluded permanent dwellings, an inconvenience they overcame with notable ingenuity by constructing temporary cone shaped brush shelters, or "Wickiups" wherever they chose to camp from materials that were readily available. The Gosiute's wardrobe like everything else about them was austere. When the weather was pleasant, a simple apron sufficed ro the women and a breech clout was all that the men required. At times the basic wardrobe was augmented by moccasins and basketry hats. Woven rabbit skin robes kept them warm during cold weather. Typical of the Gosiutes, the social structure was simple. They lived in small, essentially family groups in Tooele, Rush, Skull and Deep Creek Valleys wherever there was enough food and water to sustain them. The population of each band was determined by the quanity and quality of available natural resources. Most years there was usually little more than enough food to keep them going but in adverse years only the strongest survived. (1 ) (2) (3) That the boundaries between the territories of the various tribes of Ute Indians was not clear cut and recognized by each group of them is clearly evidenced by the fact that the first Indians contacted by the Mormons in Tooele County were not Gosiutes but Utes. On the 27th of July 1847 just 3 days after arriving in the Salt Lake Valley, a party of men led by Brigham Young followed the California trail to the south shore of Great Salt Lake and the north end of Tooele County where they spent the night. The next morning Wilford Woodruff, who had lost a carriage whip somewhere beyond Black Rock the previous day, encountered a band of Ute Indians while looking for the missing whip. An event he described as follows: "I saw about 20 Indians. At first they looked to me in the distance like a lot of bears coming towards me. As I was unarmed, I wheeled my horse and started back (to where the rest of the party waited) at a slow trot. But they called me and one mounting his horse came after me with all speed. When he got within 20 rods (330 feet), I stopped and met him. The rest followed. They were Utes and wanted to trade. I told him by signs that our camp was near so he went on with me to camp. From what we had yet seen of the Utes, they appeared friendly though they had a bad name from the mountaineers. The Indian wanted to smoke the pipe of peace with us, but we soon started on (towards Salt Lake Valley) and he waited for his companions. (4) (5) (6) (7) (8) (9) The Utes at this time were led by Wakara. Under his direction the Utes became among the most skilled horse thieves. Wakara was hailed by his people for his rustling exploits. Stealing especially of horses and cattle was the principal Ute-methcd of acquiring wealth. Wakara who had led many horse stealing expeditions among neighboring Indian tribes and as far away as the California Missions, must have looked at the growing Mormon hers:>of horses and cattle with considerable anticipation...why ride all the way to California when there were horses and cattle only a comparatively stone throw away in Utah, Salt Lake and Tooele Valleys. (10) 4 The Mormons had apparently decided that the warnings they had received about the Utes from the Mountain Men were without foundation until the 27th of February 1849, several months before Tooele settlemtn was established, when "a report reached Great Salt Lake City that the Indians had stolen 14 horses from Orr's herd and several cattle out in Tooele Valley and had taken them to Utah Valley." (8) The destination to which the stolen livestock was taken would seem to indicate that the Utes, who headquartered there, were plying the vocation for which they were best known. This raid marked the beginning of a struggle between the whites and Indians that was to continue for several years. On July 17th, 1849 (11) Brigham Young accompanied by a party of Mormon leaders again visited the south shore of the Great Salt Lake and the extreme northeast corner of Tooele Valley. Although no Indians were personally encountered, there was ample evidence of their presence. The report of this visit stated that, "some Indians were encamped on the west side of the valley (Tooele) who put out their fires on discovering the brethren." (9) Many different dates have been written for the settlement of Tooele. According to this writer's best estimate, Tooele was established soon after the arrival of the Ezra Taft Benson Company which reached Salt Lake City on the 28th of October 1849. This conclusion is based on the fact the original settlers were Benson employees and several had crossed the plains in the Benson Company.
Recommended publications
  • Jacob Hamblin History'
    presents: JACOB HAMBLIN: HIS OWN STORY Hartt Wixom 7 November, 1998 Dixie College with Support from the Obert C. TannerFoundation When I began researching some 15 years ago to write a biography of Jacob Hamblin, I sought to separate the man from many myths and legends. I sought primary sources, written in his own hand, but initially found mostly secondary references. From the latter I knew Hamblin had been labeled by some high officials in the hierarchy of the Church of Jesus Christ of Latter-day Saints as the "Mormon Apostle to the Lamanites" (Book of Mormon name for the American Indian). I also found an insightful autobiography edited by James A. Little, first published in 1887, but unfortunately concluding some ten years before Hamblin died. Thus, I began seeking primary sources, words written with Jacob Hamblin's own pen. I was informed by Mark Hamblin, Kanab, a great- great-grandson of Jacob, that a relative had a copy of an original diary. Family tradition had it that this diary was found in a welltraveled saddle bag, years after Jacob died These records, among others, provide precious understanding today into the life of a man who dared to humbly believe in a cause greater than himself-- and did more than pay lip service to it. His belief was that the Book of Mormon, published by the LDS Church in 1830, made promises to the Lamanites by which they might live up to the teachings of Jesus Christ, as had their forefathers, and receive the same spiritual blessings. Jacob firmly believed he might in so doing, also broker a peace between white and red man which could spare military warfare and bloodshed on the frontier of southern Utah and northern Arizona in the middle and late 1800s.
    [Show full text]
  • A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary Todd M
    BYU Studies Quarterly Volume 53 | Issue 3 Article 15 9-1-2014 A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary Todd M. Compton Jay H. Buckley Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Compton, Todd M. and Buckley, Jay H. (2014) "A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary," BYU Studies Quarterly: Vol. 53 : Iss. 3 , Article 15. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss3/15 This Book Review is brought to you for free and open access by the All 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]. Compton and Buckley: A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary Todd M. Compton. A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary. Salt Lake City: University of Utah Press, 2013. Reviewed by Jay H. Buckley acob Hamblin embodies one of the more colorful and interesting Mor- Jmon pioneers in Utah Territory during the second half of the nineteenth century. During his long and eventful life, he wore many hats—explorer, frontiersman, Indian agent, missionary, colonizer, community leader— and wore them well. Born on April 6, 1819, on the Ohio frontier, Hamblin left the family farm at age nineteen to strike out on his own. After nearly dying during a cave-in at a lead mine in Galena, Illinois, he collected his wages and traveled to Wisconsin to homestead. In 1839, he married Lucinda Taylor and began farming and raising a family.
    [Show full text]
  • Jacob Vernon Hamblin
    JACOB VERNON HAMBLIN Jacob Vernon Hamblin was born April 2, 1819 in Salem Ohio. His parents were Isaiah and Daphne Haynes Hamblin. He had a normal childhood with a family that was religious and studied the bible. He grew to a lean six feet tall. He married Lucinda Taylor in the autum of 1839. Jacob learned about the gospel from Elder Lyman Stoddard. He was baptized March 3, 1842 much to the chagrin of his wife, family and neighbors. My wife, Brigid, is from Michigan and in 1981 she joined the Church. One of the missionaries who baptized and confirmed her was Elder Gary Stoddard from Idaho. The Stoddard family blessed my life twice. Jacob's father-in-law took great pains to insult and abuse him. Jacob told him "you won't have the privilege of abusing me much longer". A few days later he took sick and he died. Later Lucinda asked Jacob "why don't you pray with me and our family?" Jacob stated "I don't like to pray before non-believers." Lucinda explained that her father appeared to her in a dream and said not to oppose Jacob any longer. She was baptized soon after. Jacob's father Isaiah Hamblin was very ill with spotted fever and near death when Jacob felt prompted to stop by. Jacob prayed for him and from that moment on, the fever broke and Isaiah was healed. Later, his 18 year old brother, Obed, was sick and near death and Jacob gave him a priesthood blessing and he was healed.
    [Show full text]
  • Make It an Indian Massacre:”
    UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE “MAKE IT AN INDIAN MASSACRE:” THE SCAPEGOATING OF THE SOUTHERN PAIUTES A THESIS SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the Degree of MASTER OF ARTS By JOHN E. BAUCOM Norman, Oklahoma 2016 “MAKE IT AN INDIAN MASSACRE:” THE SCAPEGOATING OF THE SOUTHERN PAIUTES A THESIS APPROVED FOR THE DEPARTMENT OF HISTORY BY ______________________________ Dr. R. Warren Metcalf, Chair ______________________________ Dr. Rachel Shelden ______________________________ Dr. Sterling Evans © Copyright by JOHN E. BAUCOM 2016 All Rights Reserved. To my encouraging study-buddy, Heather ACKNOWLEDGMENTS: First, I would like to thank the Mountain Meadows Monument Foundation. Specifically Dr. Burr Fancher, Diann Fancher, and Ron Wright. The MMMF is largely comprised of the descendants of the seventeen young children that survived the massacre. Their personal support and feedback have proven to be an invaluable resource. I wish them success in their continued efforts to honor the victims of the massacre and in their commitment to guarantee unrestricted access to the privately owned massacre site. I’m grateful for the MMMF’s courage and reverence for their ancestors, along with their efforts in bringing greater awareness to the Mountain Meadows Massacre. I must also acknowledge the many helpful archivists that I’ve met along the way. Their individual expertise, patience, and general support have greatly influenced this project. The Mountain Meadows Massacre is no trivial or unfamiliar topic in the quiet corridors of Utah’s archives. And rather than rolling their eyes at yet another ambitious inquiry into massacre, many were quick to point me in new directions.
    [Show full text]
  • 2019 Jacob Hamblin Family Reunion Schedule *LARRY BURK WILL BE CONDUCTING ALL MEETINGS at the JACOB HAMBLIN REUNION on BEHALF of the JACOB HAMBLIN LEGACY ORGANIZATION
    2019 Jacob Hamblin Family Reunion Schedule *LARRY BURK WILL BE CONDUCTING ALL MEETINGS AT THE JACOB HAMBLIN REUNION ON BEHALF OF THE JACOB HAMBLIN LEGACY ORGANIZATION. Date Start Time End Time Event Name Location Event Description 250 E 400 S Family members are encouraged to attend the St. George temple Friday, June 07, 2019 N/A N/A St. George Temple (Open) St. George, UT 84770 before check-in if they arrive early enough and are willing and able. Red Cliffs Stake Center 1285 North Bluff Street Friday, June 07, 2019 6:00 PM 6:20 PM Check-in St. George, UT 84770 Get your name badges here Bid on your favorite items. Donate an item or two to the Auction! We need donations for the silent auction. All proceeds go towards the Jacob Hamblin Legacy Organization to help achieve the organization's Red Cliffs Stake Center mission, such as building the Jacob Hamblin Memorial. (Please email 1285 North Bluff Street Sonya Watkins, [email protected], or call 480-229-8082 if you Friday, June 07, 2019 6:30 PM 7:30 PM Silent Auction St. George, UT 84770 would like to donate something to the silent auction.) Red Cliffs Stake Center Dinner is included in your registration fee. Be sure you have paid and 1285 North Bluff Street registered properly according to our records at check-in. (If you have Friday, June 07, 2019 7:00 PM 8:30 PM Dinner St. George, UT 84770 dietary needs, please email [email protected]) Chevonne Pease is a 3rd great grand daughter of Jacob Hamblin.
    [Show full text]
  • Book Reviews 193
    Book Reviews 193 Book Reviews PATRICK Q. MASON, The Mormon Menace: Violence and Anti-Mormon- ism in the Postbellum South. (New York: Oxford University Press, 2011, xi + 252 pp., charts, photographs, index, $29.95 hardback.) Reviewed by Beth Barton Schweiger Patrick Q. Mason has written an impor- tant book that cracks open a fresh topic for historians, who have barely touched the subject of Mormon missions in the South, much less the difficult question of anti- Mormon violence. Yet Mason’s ambitions reach beyond the region; he intends his book, which is “less about the experience of Mormons in the South than the reaction of southerners to their presence” (11), as a case study that will illuminate the vexing question of religious violence in American history and beyond. The signal contribution of the book is to recover the story of the Mormon missions in the Southern States. For this, Mason relies mainly on the Southern States Mission Manuscript History in the LDS Archives in Salt Lake City, which has languished virtually untouched by scholars. The manuscript offers a wealth of sources, including newspaper clippings, diaries, letters, and photographs which document in detail the numbers of missionaries and geographical reach of the missions, and accounts of anti-Mormon violence from eye-witnesses. Mason’s work focuses on the roughly the half century between 1852 and 1904—the period when Mormons openly practiced plural marriage. Mormon missions in the Southern States began soon after Mormonism’s founding in 1830 and encompassed the region. Kentucky, Tennessee, and Virginia were the focus of the work, but missionaries also worked in the Carolinas, Georgia, Alabama, and Mississippi.
    [Show full text]
  • PIPE Sprlnli Nafional Monumenl ARIZONA Pipe Spring National Monument
    Old Mormon Fort PIPE SPRlnli nafional monumenl ARIZONA Pipe Spring national monument United States Department of the Interior Harold L. Ickes, Secretary National Park Service. Newton B. Drury. Director The buildings at Pipe Spring National opment of this part of the Southwest. Monument, constructed by the Mormons Under the leadership of Brigham during 1869-1870,and later used by pri- Young, they were able to establish their vate interests as a ranch headquarters culture in this land where many others and cattle buying and shipping point, failed. As an expression of the fore- represent an important phase of the sight, courage, vigor, persistence, and movement westward by the American faith of the pioneer, and of the Mormons pioneer. The Mormons who settled at in particular, Pipe Spring is preserved Pipe Spring and other similar areas can as a monument, not only to those who be given much of the credit for the settled the Southwest but to all who took exploration, colonization, and devel- part in the Westward Movement. Interior Courtyard Pipe Spring is within a general area paces. Hamblin did fail to puncture of tremendous geological interest, a the handkerchief; because the silk cloth, stratigraphic section extending 100 miles hung by the upper edge only, yielded The Natural Setting from north to south. This is from the Pipe Spring Is Named before the force of the bullet. Grand Canyon of the Colorado, where Hamblin, somewhat vexed, turned to Pipe Spring is in the southwestern part the old original basic rocks of the earth The first white men to visit Pipe Spring one of the men, daring him to put his of the Colorado Plateau, at an elevation are exposed, to the relatively new and were the Jacob Hamblin party, who, in pipe on a rock near the spring, which of approximately 5,000 feet above sea- recent beds (only about 60 million years 1856, camped at this then nameless was at some distance, so that the mouth level.
    [Show full text]
  • Drought and the Mountain Meadows Massacre Dillon
    Hell in the Promised Land: Drought and the Mountain Meadows Massacre Dillon Maxwell HIST 539: World Environmental History 5/7/2018 1 From September 7 to 11, 1857, hell came to the Promised Land. Between those days Mormon militiamen and several Paiute Native Americans attacked a wagon train leaving no survivors. On September 12, 120 bodies of men, women, and children lay bloody and lifeless, baking under the Utah sun. The gruesome scene spread across the valley of Mountain Meadows, Utah. The Baker-Fancher Party met their fate. A month earlier in August of 1857, the Baker-Fancher party stopped in Salt Lake City en- route to California to resupply their caravan. In Salt Lake City, the party decided to turn south to follow the Old Spanish Trail through Nevada. On September 7, they reached Mountain Meadows, a famous stop for migrants in southwestern Utah. Mountain Meadows hosted streams, springs, and rolling pastureland; a fine place for a large wagon train to make camp for a few days before making the trek across the deserts of Nevada. The event that took place in mid-September, 1857 became known as the Mountain Meadows Massacre. Mormon militiamen from Iron County killed 120 members of the Baker-Fancher party, sparing the lives of several small children. Different perspectives offer different reasons as to what drove the Mormon Militia to attack the passing emigrants. Rising tensions between the US Government and Mormons, radicalized Mormon preaching against non-believers, and suspicion that the party of emigrants committed offensive acts to the Mormons settlers all factor into event.
    [Show full text]
  • Download a Printable PDF File of the Selected Chapter
    (The Improvement Era , December 1948) Chapter 3 In the year 1851, President Brigham Young sent a colony to build a fort and establish a place called Parowan, thus extending the great Mormon expansion to the south, encouraged at first by the Ute Chief Walker. But as the thin line of forts began to reach farther and farther into Chief Walker's territory, he viewed this influx with alarm and incited his people to attack. Among the Mormons were those who genuinely loved the Indians and made constant appeals to them. Foremost in this number were Jacob Hamblin and Thales Haskell. Added to the hostility of the Utes were three other adversaries: the Navajos the renegade whites, and nature, which seemed at times the greatest adversary of all. In cold blood an Indian had shot George A. Smith with his own gun which the Indian had borrowed, and Jacob Hamblin-and his company had been forced to go on and leave his body. The plunderers followed Hamblin's trail homeward and raided the herds of the weary settlers. No treaty with the United States could guarantee settlers from the depredations of the Navajos. However profitable the Utah field was proving to be, the beaten trails of the Navajo to the southeast were still too inviting and too rich in yield to forsake because of the undeveloped prospects on the northwest. From these trails to the southeast they brought home crops, livestock, children, women. All the promises they had made to refrain from this practice meant nothing to them. It was a rich industry; nothing but force could ever pry them out of it.
    [Show full text]
  • Mountain Meadows Massacre’ - a Dark Day in Utah & Mormon History
    The story of the ‘Mountain Meadows Massacre’ - a dark day in Utah & Mormon history. Since I am a Mormon and a historian, I have been asked many times if any members of our Dalton family was there, or involved in the event. I can say without any doubt that there were no Dalton’s involved! You might think that my great-great grandfather, Charles Wakeman Dalton was around the area at the time, being married to John D. Lee’s daughter, Sara Jane, but in fact he was somewhere else hauling freight at the time. Charles Wakeman Dalton, James Whittaker Sr. and John D Lee are noted as officers in the Iron County Militia. John Dalton Jr. was probably in SLC managing the Church farm and Edward Dalton was further north in Parowan. Also there is none of our Dalton extended family men involved, except Robert Willy, of the Whittaker Family. He is listed below as on of the assassins. There is also a section bout John D. Lee who was shot for his involvement. I have listed sources when necessary. Also there is some repeats of this story as there are hundreds of web pages about the event on the Internet. Researched, complied, formatted, indexed, wrote, copied, copy-written, and filed in the mind of Rodney G. Dalton in the comfort of his easy chair in Farr West, Utah in the United States of America in the Twenty First-Century A.D. Rodney G. Dalton *************************************************************** The Mountain Meadows Massacre: Source: From Wikipedia, the free encyclopedia The cover of the August 13, 1859 issue of Harper's Weekly illustrating the killing field as described by Brevet Major Carleton "one too horrible and sickening for language to describe.
    [Show full text]
  • Revisiting the Massacre at Mountain Meadows by Glen M
    THE JUANITA BROOKS LECTURE SERIES presents The 26th Annual Lecture Revisiting the Massacre at Mountain Meadows by Glen M. Leonard St. George Tabernacle March 18, 2009 7:00 P.M. Co-sponsored by Val Browning Library, Dixie State College St. George, Utah and the Obert C. Tanner Foundation Juanita Brooks was a professor at [then] Dixie College for many years and became a well-known author. She is recognized, by scholarly consent, to be one of Utah’s and Mormondom’s most eminent historians. Her total honesty, unwavering courage, and perceptive interpretation of fact set more stringent standards of scholarship for her fellow histori- ans to emulate. Dr. Obert C. and Grace Tanner had been life- long friends of Mrs. Brooks and it was their wish to perpetuate her name through this lecture series. Dixie State College and the Brooks family express their thanks to the Tanner family. Copyright 2009, Dixie State College of Utah St. George, Utah 84770 All rights reserved Glen M. Leonard is an independent historian living in Farmington, Utah. He earned a Ph.D. in history and American Studies at the University of Utah in 1970. He has worked as a journalist, a publications editor, and a research historian, and retired in April 2007 after 26 years as director of the LDS Church History Museum in Salt Lake City. Leonard is author or coauthor of four books and numerous articles on Utah, the Mormons, and the American West. His comprehensive study Nauvoo: A Place of Peace, A People of Promise (2002) received two best book awards.
    [Show full text]
  • REVIEWS a Missive on Mountain Meadows
    REVIEWS A Missive on Mountain Meadows Ronald W. Walker, Richard E. Turley Jr., and Glen M. Leonard. Massacre at Mountain Meadows: An American Tragedy. New York: Oxford University Press, 2008. 430 pp. Notes, maps, illustrations, appendices, index. Hardback: $29.95; ISBN: 0-195-160-347 Reviewed by Bradley H. Kramer and Jonathan A. Stapley In some ways, this volume is just the latest in a long line of books written on the Mountain Meadows Massacre of 1857. Historians, journalists, and others have told this story and furnished analyses from a variety of angles and perspectives, suggesting this devastat- ing tragedy's multiplicity of explanations and implications. None- theless, this book is sui generis, in that it was supported by the LDS Church with astonishing commitments of financial and human resources. All three authors are practicing Latter-day Saints, and are employed by or are retired from the LDS Church and the LDS Church History Department (xv; back j a c k e t flap). The participa- tion of Richard Turley, now assistant Church historian, signals an unprecedented degree of official cooperation. According to the many statements and presentations at pro- fessional meetings the authors have made over the past few years, as well as the preface to this volume, the Church has supported this project by providing what they call "full and open disclosure." Because "thoroughness and candor" were governing priorities, the Church granted the authors unfettered access to all relevant documents in its history library and archives, including the ar- chives of the First Presidency (xi). This access to relevant histori- cal materials, as well as the resources to conduct unusually thor- ough research, is important not only for the production of this work, but perhaps also as an indication of possible directions for future Mormon scholarship.
    [Show full text]