Church Archives - Update

Three weeks ago I posted about my first attempt requesting materials from the the Church History Library and Archives. Yesterday I received an email in response. In it the archivist (thank you, Christine) confirmed that they were sending copies of the manuscripts I requested. They should be sent in early January 2009. In addition, she anticipated that I might be interested in a couple of other things they had. She included a missionary journal I did not know existed and a couple of photographs related to my research.

She also had some great advice about how I could find the items they did not have. And not just general "try this" advice. But detailed advice. Even suggesting four specific places to find what I was looking for and the name of other books in which I could get additional info. In all, I would say excellent service.

I am very excited about what will be on those manuscripts, especially the one I didn't know about.

John Henry Gibbs

John Henry Gibbs was born on July 28th 1853 in Havorford, West Pembrook, Wales. His parents, George Duggan Gibbs and Ellen Phillips and his 5 siblings joined the LDS Church on August 28, 1862 when John was nine. Four years later, in a desire to gather to Zion, his family boarded a ship bound for America.

His sister recorded an amazing story about a game of marbles played on the ship. You can read about it here.

John’s family settled at Paradise, Cache County, Utah. He was ordained an Elder in March 1871 and married Louisa Obray in November 2, 1874. They had three children: Martha (b. 1875), John (b. 1877), and Louisa (b. 1879).

He was Elders' Quorum secretary, of Paradise, for several years, and then YMMIA President for two years. He also taught school in Richmond, Utah, until he left on his mission on February 23, 1883, at the age of 29.

When Gibbs arrived in Cane Creek, a number (20-30 by some accounts) of local citizens had joined the church. But Elder Gibbs pushed that success up. In the months he was there he baptized 22 new members including Brother James Condor’s wife and children. His success was one of the contributing factors that drove the vigilantes to violence.

Elder Gibbs was also known to play a prank on occasion. You can read about one he hatched to play on Brother Condor which was recorded by his companion and told here. On another occasion he visited an Elder Charles L. Flake, pretending to be a local prosecuting Attorney and charged Elder Flake with preaching polygamy and false doctrine. Gibbs went as far as to convince Elder Flake that he was being arrested. Elder Flake did not know Elder Gibbs and didn't discover the deception until Gibbs' companion, Elder Jones, arrived.

Elder Gibbs' work took him to many areas of Middle Tennessee. In addition to Lewis County, Gibbs worked in the counties of Humphreys, Houston, Hickman, Wayne and Maury.

In May 1884, the log chapel at Cane Creek was burned to the ground, and a threatening note left next to the ashes. Elder Gibbs saved the note, and many like it. They are kept in the John H Gibbs Collection at BYU. But Elder Gibbs refused to be intimidated. Despite the threat, he preached that day next to a big tree and baptized eight more converts. It has been reported that some of those who wrote the note listened as he preached. Again it was Gibbs disregard of their attempts at intimidation that contributed to vigilantes' anger at him.

In June 1884, Elder Gibbs was assigned to visit the county seat of several places outside his regular preaching area. In the company of Elder Jones, he would make themselves known to the local authorities and get a license to preach. By early August they had run out of money and returned to middle Tennessee. Their first stop, on August 8th, was Cane Creek.

In an interview with a convert from Cane Creek, John D. Westbrook, the Utah Journal learned the following about Elder Gibbs. “He was a young man of unsurpassed courage, moral and physical: staunch and true; a warm friend; a genial, jovial and boon companion; a youth of spotless life and irreproachable habits, and a saint having convictions of the truth as immovable as adamant.”

Gibbs was the first killed on Sunday, August 10th 1884, probably by David Hinson, though some accounts claim it was Babe Hinson who killed him. Regardless of who fired the shot, Elder Gibbs appears to be the main target in most versions of the massacre. While interrogating Elder Jones one of the vigilantes said "Time is flying; Let us get Gibbs!"

Determined to preach the Gospel as he knew it, Elder Gibbs died with the scriptures in his hand, looking up a verse in the bible "suggested" to him by the song the congregation had just finished singing. The shot entered under his arm killing him instantly.

Elisha Freeland Talley & Barbara Ellen Hudson

More untold stories of the survivors of Cane Creek

Elisha and Barbara Talley were one of the first families to be baptized at Cane Creek. They met and were taught by Elder Joseph Argyle, Edward Stevenson, and Martin Garn throughout the summer. By fall they were ready and were baptized on Sept 20th, 1879 by Martin Garn. Elder Hyrum Belnap was in attendance and recorded it in his journal.

Elisha was born 3 Mar 1837 to Allen Talley and Feriba Hemby. Barbara Ellen Hudson was born on 25 Apr 1837 to Brantley Jones Hudson and Molly (or Polly) Meddlin. Barbara had a brother named John R Hudson who may have been the father of John "Riley" Hudson who was killed at the massacre.

According to Willis Robison’s journal vol 4 Page 9, the Tally home was opposite where Slippery Creek joins Cane Creek. The Talleys were the back bone of the missionary effort at Cane Creek. The missionaries stayed there more than in any other home on the creek. It was about a mile down the creek from the Condor home. Missionary journals also indicate when certain family members were sick, or would help them mend clothing or shoes, or even hold meeting in their home. Elisha's family is mentioned dozens of times.

The Talley's had six children. All of them would have been old enough to have been at the Condor home on the day of the massacre. Two were already married.

• Mary Ann Talley was twenty four at the time of the massacre. She was already married (to William Sealey) but still living on Cane Creek at the time of the massacre. I have no evidence she or her husband joined the LDS Church. But she was buried in the Condor Cemetery.
• Margaret Ellen Talley was twenty, had married (to Thomas DePriest), and was living in the LDS community of Manassa, Colorado by 1883 and so was not at the massacre.
• Leona Evelyn “Lonie” Talley was seventeen, single, and living at home. She would later marry John B Turnbow. She was burried in the Condor Cemetery. The grave is not marked.
• Andrew Jackson Talley was fifteen; He appears in later articles as a guide to those visiting the site of the massacre. He is always identified in those articles as a faithful member who was at the massacre. He was buried in the Talley Cemetery.
• Ulysses Britt Talley was twelve. Moved away to Arkansas when he was older.
• Lewis Scott Talley was eight. He would later marry Mary E Mathis, daughter of Ruben Mathis the Vigilante who let Elder Jones escape.

In the Nashville Weekly American, 28 August 1884, John F. Henschen claimed that after the massacre, Elisha sold his 264 acre farm, farm equipment, livestock, and the crops still in the field to him for $500 just so he could leave at once. But they didn't go far. By the time of the 1900 census Elisha either still lived in Lewis County or had returned. Most of his children would go on to marry others from the area.

Although local newspapers would claim that all the Mormons either left or renounced their affiliation with the LDS Church, there is some indication that Elisha's family remained true. Elisha and Barbara, and two of their children were buried in the Condor Family Cemetery. So they still felt enough attachment to the Condor Family to be buried there.

James Houston DePriest & Margaret Easibel Talley

One of the untold stories of the tragedy at Cane Creek Tennessee, is the number of people whose lives were forever altered by it. In the spirit of this I have begun looking at the names that appear in the various records I have run across to determine what happened to them afterwards.

James Houston DePriest (called Jim) was born on Dec 25th 1853 in Hickman County, Tennessee, to William Andrew and Nancy Jane Harder DePriest. Margaret Easibel Talley was born in Hickman County, Tennessee on Jun 23rd 1858 to Allen and Pheriba Henby Talley. They were married on 12 April 1877. James owned a small store in in Tennessee which along with farming, made a reasonable living for them. When they met the missionaries, they were living on Cane Creek, along with relatives on both sides of the family. After carefully consideration, they were baptized by Elder Martin Garn on January 28, 1880.

Their home, just down the creek from Margaret's brother, Elisha Talley, was frequently the location for meetings (singing practice, as well as the blessing of nine children, are mentioned by Hyrum Belnap), where the missionaries would eat dinner, and sometimes spend the night. According to Hyrum Belnap on September 18th 1881, after Brother Buswell Blandon (also called Dr. Blandon) left for Colorado, James was set apart as the Presiding Elder over the Cane Creek Branch. According to family records it was on March 7th 1880 (by Franklin Spencer and B. H. Roberts).

On March 26th, 1883 he was released as he and his family went west to Colorado with John Morgan. But his extended family was still in Tennessee at the Massacre. Later, while living in Manasa, Colorado, he wrote a letter to The Liahona: The Elders’ Journal saying

"Tennessee, being my native state, and finding THE ELDERS' JOURNAL an interesting paper to read, I thought I would say this much through its columns: I was born on Cane Creek, Hickman Co., where I first heard the Gospel preached in 1880. After listening to a number of the Elders, and thoroughly investigating the Gospel for myself, I complied with the ordinance of baptism, and gathered with the Saints in 1883, to Manassa, [Colorado], under the leadership of President John Morgan. My testimony to my friends in Tennessee and North Carolina is that the Gospel which the Elders are advocating is true, and I would exhort them to lay aside all prejudice, like I did, and ask God to show them the truth, which He will do."

Published on Dec 15 1905.

Margaret also had extended family living at Cane Creek at the time of the massacre. After the massacre, a few of both James' and Margaret's family joined them in Colorado. Some of them would return to Tennessee, renouncing the Church. According to a local historian W. L. Pinkerton, James & Margaret returned to Tennessee to visit relatives at least once, though they never renounced their membership in the LDS church. They appear in the 1920 Census still living in Colorado.

Jim and his wife lived a full life with many ups and downs. They lost everything in the depression because he extended credit (at his store) to those in greater need that him. But he also served as a city councilman and acted as mayor for one term.

James Houston DePriest died 2 Jul 1932 at Manassa, Conejos, Colorado. Margaret Easibel Talley died Aug 24th 1937 at Manassa, Conejos, Colorado. They are buried in the Old Manassa Cemetery located about 5 blocks south of Manassa's Main Street on Fifth Street.

Some records indicate he married Susan Horner in 31 October 1875, but she is mentioned only once. If this information is correct she most likely died before he married Margaret in 1877, though the marriage could have been disolved

Cane Creek changed counties more than once. Originally in Hickman County, it became part of Lewis county in 1843. Then before the civil war the county charter was dissolved (date uncertain) and it was administered from Hickman County again. After the war the charter was renewed and once more was part of Lewis County.

See the Heber Houston DePriest Family History at http://contentdm.byu.edu/u?/FH3,56956

The Grave Marker

Wednesday, I found a local (Lewis County) newspaper clipping from 1943 briefly describing a dedication of the marker for the two members who died at Cane Creek. According to the paper, the land was purchased by the LDS Church and in June of 1934 a dedication ceremony was held. In attendance were twelve "Bishops" of the Mormon Church and a presiding Bishop by the name of Callius. I can only assume this is referring to Charles Callis, who has a historical relationship with the Southern States Mission.

Elder Callis served as a missionary in the Southern States from 1906-1908. After a Brief release he was recalled to be President of the South Carolina Conference and a few months later as President of the Southern States Mission.

He strongly believed in tracting, urging missionaries to spend 4 to 5 hours daily in this activity (so, he is the one I can blame). But also looked for more creative means. He would set up a tent in cities without members in which to preach. In the evening he would submit a summary of the sermon to the city paper editor. It was usually published. He would send a pair of missionaries to follow up with those who expressed an interest.

He moved the Mission headquarters from Chattanooga to Atlanta, where it is to this day. Ok, sort of. But you get the idea.

His daughter related this story in her biography of her father. "One hot day in Atlanta Papa was preaching in the Church there. All the windows and doors were open. He was delivering one of [his] hell fire and damnation talks, telling of the wicked. As he reached the climax he hit the pulpit and called out in a big voice, ‘Then in that day of judgment, Brothers and Sisters, what will those wicked stand in need of?’ He paused for a second or two to emphasize the point, and at that moment the ice man just passing by shouted ‘Ice!’ Well, it broke up the congregation to say the least, and Papa enjoyed the joke most of all."

In 1933 after 27 years in the south, 24 of them as Mission President, he was released from and was called to the Quorum of the Twelve.

My brief summary of Elder Callis could not possibly do him justice. At BYU I lived in the Charles Callis Hall for one semester (now torn down). I didn't know who he was then, and didn't appreciate who he was until today. But I have grown the appreciate the magnitude of his service with just a little research. So it is with great interest that I look for verification that it was he who dedicated the grave marker for John Riley Hutson, and William Martin Condor.

Kathleen Callis Larsen, A Biography of Charles Albert Callis and Grace Elizabeth Pack (1974), in Charles Callis Collection, BYU

Richard E. Bennett, Elder Charles A. Callis: Twentieth-Century Missionary http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1981.htm/ensign%20april%201981.htm/elder%20charles%20a.%20callis%20twentiethcentury%20missionary.htm

Fast & Testimony Meeting

Sunday found us in an traditional Mormon Fast & Testimony meeting. You know the kind. Adults taking about their last vacation, and primary children repeating the words whispered in their ear by Mom. Scattered throughout the meeting was the occasional testimony of the Savior or of the restored gospel and later a conversion story.

But today was a little different, for me at least. All three of my children, ages 12, 10 and 6, decided to get up and share their testimony. Now this was without prompting from me. The only one who had done this before was my 10 year old and I think he was bribed by his Sunday School teacher. But I don't believe in manipulating my kids to share their testimony.

The youngest wanted help from Mom. They walked up together and she stood by while he said "I know the church is true and I love my family. I know that Joseph Smith was a prophet. .....(Mom, what do I say next?) In Jesus' name, Amen."

About 10 minutes later, my 12 year old daughter got up. Standing there in her pink sweater and her hair pulled back in a pony tail, my sweet demure little girl said "My brothers and I fight a lot, sometimes they annoy me so much I just want to rip their heads off. But during the holidays I get a little more tolerant and I feel like I love them so much I want to squeeze them until they burst! And I know it is Jesus who helps me feel this way."

The 10 year old son wanted to get up and share his testimony so he asked his Mom for some time to think about what to say. "You only have five more minutes until the meeting is over" she told him "just say what is in your heart." So up to the stand he went. He started "My sister and I do fight a lot, but less at Christmas because we are usually visiting someone or they are visiting us so there are usually more adults than children or its even, so its easier to handle. Maybe I should go outside and play so I don't annoy her when I play my Gameboy when she is doing her homework." After which he started to leave but after being halfway down the steps realized he didn't properly end his testimony. So he ran back and said "Amen" and then sat down.

I think I know what to do for tomorrow's Family Home Evening.

Among the Mormons in Colorado

While looking at a local paper, The Hickman Pioneer on March 07, 1884, for clues about Cane Creek I found this article. Most of the converts from the South that moved to Zion were sent to Colorado. Apparently not all of them were happy.

Among the Mormons in Colorado.
A correspondent from Colorado to the Fayetteville Observer, speaking of the Mormon settlement in Colorado, says that a formidable revolt has taken place among the proselytes to that faith there, and mentions the name of J. H. Totty, of Hickman County, Tenn. as one of the most prominent leaders of the revolt, and says that a great number of the Southerns have joined in the revolt and have withdrawn from the Church. We make the following extract from the published letter of the correspondent above referred to:
I came west to join the Mormons in 1877; am a native of Lincoln County, Tenn., but lived in Rome twenty-eight years; have eight children out here with me; am a wagon maker. I was converted to Mormonism in 1876. There were a good many Mormon missionaries in Georgia; six or seven in the neighborhood of Rome. Not many of the upper class in Georgia took hold of Mormonism, nor many of the lower. Nearly all that took hold of it were comfortable people of what you might call the middle class. They made a good many converts in that religion; forty or fifty about the time I was converted. I belonged to the Missionary Baptist in Rome before I became a Mormon. We were nearly (allured?) to this believe by the thought to a simple and pious people that their church was the chosen instrument of God to regenerate the world, and that it was in constant and direct intercourse with God, through revelations, and knew His will, and had the fullness of His grace beyond all other churches. They claimed the gift of healing, of prophesy, of tongues, the intercourse with the spirit world, and so forth. We are disappointed in Mormons. I do not consider them a moral people. They do not live up to their doctrine as they preach it to us. You would not think it the same religion. Blasphemy is shockingly common, and Sabbath breaking is the rule.
There is great suffering among our Southern people here. We try to help one another, but it is very hard, and there is much actual suffering. Nobody can make crops here. The Mexicans do not do it; It’s too cold. Our wheat does not ripen until September and the frost generally clutches it in the milk, so that it is spoiled for flour and only good for feed.
I ain’t ashamed of my name where I am known, and the folks in Floyd County will know what value to put on my word. Tell them to go slow on this Utah business.
It good rumored about that the priesthood was selling out the Mormon vote for money, as we Mormons held the balance of power in this county, and our priesthood were consequently courted by both parties. As long as we thought the thing was square we were willing to vote together, but when we came to believe that we were being sold out we revolted at the last election. I was immediately summoned to appear before the council for discipline for disobeying the dictates of the priesthood. I went, and they told if would acknowledge that I had done wrong it be alright, but I wouldn’t apologize. I thought it looked like slavery, and the apology was due me instead of to them. I considered it an insult to my manhood. As long as they worked us through our faith and throug (sic) our church sympathies they had us alright, but when we saw that there was a threat back of it, you see they found they’d got hold of a powerful unruly lot of stock to drive. There is some polygamy here, but that is all among the Utah people. None of the Southerners have taken up with that abomination. Tell the folks at home that we havn’t (sic) got that low.

Church Archives

I ran into a reference, the other day, to a manuscript I did not have. It was an oral interview for which the transcript was only available in the church archives. Of course, I thought of a friend who spends a lot of time there, but I figured what I really need is to learn how to do this myself. So I made a list of what I needed. I know, I'm very list oriented. It makes me feel I'm in control of my secret fear (described below). I went out the Church Archive Website found the phone number and called. The Church Archives have certain people designated just to answer the phones. The person I got was very nice. I'm sure they all are.

As an Amateur I have a secret fear that the next librarian I talk to will say "No book for you" a la Seinfeld. Somehow I feel they must have a sensor that tells them I'm just some Joe who wants to satisfy his idle curiosity, not a professional who makes his living doing this and is "deserving" of their help. I've never had any librarian ever do that, but there it is.

Well, this time was no exception. We talked about what I wanted and she looked in her index to see if it was there. After finding it she gave me the manuscript number and an email address. The purpose of the email was sort of like a taking a number at the deli. I emailed what I wanted, along with the manuscript number and whatever else the person on the phone suggests, and I got an automated response with a Case ID. In my case it was a two part question, so I go two case IDs. I'm guessing it isn't really so automated, or that is some serious artificial intelligence.

I'll keep you posted as the story progresses.