Crockett County Mobbing Part 1

Crockett County, Tennessee is today distinctly rural. Just west and a little north of Jackson, Tennessee, is a small city of Bells. Bells, Tennessee sits on a railroad and was once named Bells Depot, though the name is older than the railroad. It began as a stage coach depot. The name was changed in 1880, though the people still called it Bells Depot for many years. What follows is an account of a mobbing that happened in this small community in western Tennessee.

Crockett Co. Tenn, Aug 19, 1888 Our appointment having been made by people living about five miles east of Bells Depot, one for Aug 18 and one the following day Aug 19, Upon which day also Bro James F Brooks had decided to cast his lot with the L. D. S. and notice of it also having been communicated freely we were on hand, as usual, to fill the appointments and attend to baptism.

The meeting passed off quietly, possibly twenty five having gathered as each meeting with but little interest however. At the close of Sunday meeting we announced that we would attend to [the] baptism of Bro Brooks, Accordingly went forth and performed this ordinance. The balance of the day and until bed time was spent pleasantly and closed the day by prayer.

We tried to rest but had been in bed but about three hours when suddenly we were awakened by an armed mob of about 12 men all masque (sic) with a request that me, Elias Wright, Asahel S. Fuller, and James H. Douglas go with them to the woods.

We didn’t like the idea very much, so commenced reasoning with them asking if we had broken any laws, if so, we were answerable to them. Told them they aught to be ashamed of themselves for being in such business. Through our talk they finally sloped away and as they passed into the woods find a volley of ten on turner shots to close their dastardly cowardly act.

The following week Mrs. Brooks learned from different sources of persons connected with the mob and wrote a very polite note to one of them accusing him of being an accomplice. We attended their house and judging from what followed those intrusted (sic) in what took place before, and some of them having been over taken, became enraged and on Sept 2 , 1888 finished their cowardly act to be found later in this book.

LDS History in the Family History Library

One of my more successful finds was microfilmed copies of the record books kept by the early missionaries in the Southern States Mission. Like journals, these are period documents. They were handwritten by missionaries in the field, with varying degrees of readability. The books include baptismal records, blessings of children, minutes from important meetings like when a branch was formed, membership surveys which were lists of active members on a given date, and more. Often the handwriting is elegant, sometimes it is illegible.

One book I'm working on has so many annotations that I can't read the name. Some are even blotted out. That's when I have to sleuth out the names from other information provided. Usually the parents name and a birth date are enough to get me to the right answer.

So how do you find a list of membership records for your home? Well, there is an online catalogue. Go to http://www.familysearch.org/ and follow the link to the library catalogue. Hint: move your mouse over the word "Library" in the menu bar but do not click. After a short delay a drop down menu will appear with the "Library Catalogue" at the bottom. Once you are there you have many types of searches to choose from. I can't tell you where to look, but I'll show you where I looked. You may be able to replicate my search for your local.

Start with clicking on "Place Search" and enter "Tennessee" in the first box. You'll notice several Tennessees come up. Pick the State, which is probably the first. From there you will see a whole list of records. Find "Tennessee - Church Records". Near the bottom you will see five entries for the "Church of Jesus Christ of Latter Day Saints." Choose the oldest one "Record of Members [1877]-1920" The page you will see describes the record but the reference is in the Film Notes. For that, follow the link in the upper right corner. In this case the record was filmed twice. You will see both film numbers here. Front load enough zeros make it 7 digits long, and you have a Microfilm file number.

If you are in Utah or close enough, you can go to the file and pull the film. If not, well, you can order it. The FHL will make a copy and loan it to your local library, for a small fee of $6.00 (as of 2009). But the loan is only temporary. After 3 weeks it goes back. You can make it a permanent part of your local library's collection for $18.00. Depending on the film, that might be an attractive, but expensive, option. You pay $18 for a film that isn't even yours to keep. The library will but your name on the box if you are nice, though. And there is no way to preview the film to see if it actually contains what you want. It is the closest thing to a lottery the Church has.

For me some of the five records pointed to different places on the same film, so it was a pretty good bet I would find something I wanted. I don't have a lot of time to spare during Library hours. Fortunately, my local library has a microfilm reader hooked up to a scanner. I can scan the pages (one at a time) to a portable USB drive and look them over during the odd spare moment.

There are many more records available in this catalogue. Many sit on that line that separates Church History from Family History. And while you might think that most of the people I find are Mormon and don't need temple work done, you would be surprised how many people I find who have no temple work done at all. I guess, for many, the temple was too far way. The best part is turning names over to relatives who had no idea of the work there is to do.

Reed Patch Branch

About 11 or 12 miles west of Lawrenceburg Tennessee was a small rural community called Reed Patch. It sat next to, and took its name from, Reed Patch Creek. Today there is little left of this community. A tractor repair shop, a restaurant, a few farms and some scattered homes. It has long since been consolidated under the Lawrenceburg Ward, following the emigration of most of the members to Zion.

But on the weekend of Aug 2nd & 3rd of 1884, there was quite a crowd.

Minutes

Of the organization of the Reed Patch Branch of the Church of Jesus Christ of Latter Day Saints. Organized Aug 2, 1884.

The Elders + Saints met in the School House at 3 O’clock pm. Present of the Elders. J. J. Fuller, President of the Conference, Geo J. Woodbury, Thos A. H. Robins and L. A. Shepherd of the traveling Elders of the South West Tennessee Conference.

Of the Saints M. J. Dodd, Lotta Dodd, Geo B. Dodd, Marvel H. Dodd, Pleasant Ball, Elizabeth Ball, James H. Ball, Sarah E. Ball, Matilda Green, John H. Wm J. Harris, Eliza J. Cummings, Mary E. Tice. Sophia Weaver, Margaret Brown, David H. Brown, Nancy S. L. Brown, Jonathan A Harris and about twelve others not belonging to the Church.

Meeting Called to order by Pres J. J. Fuller. Sang “We’ll Sing the Songs of Zion” Prayer by Elder G. J. Woodbury. Sung “The God that others Worship.”

Elder L. A. Shepherd then addresses the meeting on the first principles of the Gospel.

Prest. J. J. Fuller the arose and stated the object of the meeting. Made some remarks on the dealings of God with the Children of Israel and the organization of the church in that day and also of the organization of the Church of Christ. The Church of Jesus Christ of Latter Day Saints being an exact pattern of it.

Took up the subject of authority and explained the nature of the Aaronic and Melchisedec (sic) priesthoods, the duties of the different officers especially Presiding Priest. Henry C. Harris was then sustained as Presiding Priest.

Elder Woodbury spoke on the previous subjects and was thankful that we were enabled to organize a Branch

Pres. Fuller then made remarks on the nature of the sacrament and said the ordinances would be administered tomorrow at 10 O clock a.m.

Henry C. Harris was then ordained to the Office of Priest and set apart to preside over the Reed Patch [Branch] of the Church by Pres. J. J. Fuller.

T. H. Robins was sustained as clerk of the Branch. Sang “School thy Feeling” Benediction by T. H. Robins

Sunday Aug 3d 1884

Meeting called to order by Elder Woodbury. Sung a hymn. Prayer by Elder Shepherd. Sung “How dark and gloomy was the hour". Elders Fuller and Woodbury broke and blessed. Elder Fuller asked the blessing and Elder Woodbury passed it. Elder Woodbury asked the blessing on the cup and Elder Robins passed it. Elder Robins spoke on Repentance 30 min. Elder Shepherd followed 15 min. Elder Woodbury Spoke 60 min. Sister Sarah Ball Furnished the bread, 60 persons present.

Dismissed by Elder J. J. Fuller

There were almost 35 people at the Saturday meeting and nearly twice that many on the Sunday meeting. Great turn out for a small branch. It would be typical of the turn out at my ward today. And apart from a few differences (the selection of hymns, the use of one sacrament cup, and perhaps the length of the Sunday meeting) the meeting sound familiar and comfortable.

I also note that in this meeting and in the previous one for Wolf Creek, while there was a local leader set apart in each branch, the position of clerk went to a missionary. Perhaps the Church felt it was OK to let someone without experience (but with a testimony) lead the church so long as the records were kept properly. Again not too different from today.

Cane Creek Branch

Missionaries first showed up in Cane Creek, Lewis County in 1879. Elders Martin Garn and Joseph Argyle met Isaac "Tom" Garrett during a trip he made to Indian Creek. Impressed with what he heard, Tom invited the elders to visit him on Cane Creek. The Elders agreed.

As promised, the missionaries, Elders Garn, Argyle, and later Edward Stevenson, made their way to Lewis County. They met with Tom Garrett frequently, but he never joined the Mormon Church. He became a committed friend of church in Cane Creek, however, and a few of his friends and neighbors joined. So far I have identified Elisha Freeland Talley, and his wife Barbara Ellen Hutson, William James Conder, Burwell Blanton and his wife Emily Tatum Whitwell, sister Blanton’s daughter Sarah Palthena Whitwell, John M. Lancaster and his wife Sarah Elizabeth Talley, and brother Lancaster’s sister Rachel Lancaster who were all baptized in 1879.

With nine members, six on Cane Creek plus three on Brushy Fork a few miles to the north, Elder Argyle organized the Cane Creek Branch late in 1879 and ordained John Lancaster as the Branch President.

The branch grew until 31 members attended in 1883. Elder John H Gibbs arrived and baptised 22 more. Due to his astonishing success and other factors, an angry mob stormed the home where the branch was meeting one Sunday morning (10 Aug 1884). Two Branch members were killed along with two missionaries.

Many of the members abandoned their homes that fall out of fear for their lives. In early November, the Branch President, John Lancaster, and the Mission Secretary, J Golden Kimball, helped the last members leave who wished to do so. Most of those who were left quietly repudiated their attachment to the LDS Church. In 1895, during a visit to Cane Creek, Elder Bean heard there was only one Mormon left in Lewis County: old lady Sealy, a daughter of Elisha Talley, but he was told she would not admit to being one.

There were others, however. The surviving Conder family, Andrew Jackson Talley (another son of Elisha Talley), perhaps Poole Talley, and a few others scattered about. They remained on the roles of the church until they died. A branch was organized in nearby Hampshire, a town just across the county line in Maury County. That branch remained until it was replaced with the Lawrenceburg Ward

Amanda C. Queen's Membership Record

I recently gained access to images of some additional original records for the Beech Creek, Tennessee Branch of the LDS Church. And on the first page I find Amanda C. Queen. Long time readers will recall Amanda Queen from a previous post. In that post I noted I had no proof that she or her husband were even members. Well, I now have Amanda's baptismal date June 22, 1882. Right next to her name is a note in a different handwriting "Cut off for apostasy July 18, 1886 by Eld. Markham"

What I don't see in her husband's baptismal date. The record book at which I am looking was started in March of 1882, so his baptism, if it did happen, may have been recorded earlier, and in a different book.

Furthermore, Amanda claimed that she and her husband had emigrated to Utah. In the remarks section along the right side of the book are notes about other people too. Two of them say "emigrated to Utah in 1883." A third says "emigrated to Idaho in 1883." Amanda Queen's entry has no such note. In several ways I believe this record supports my original conclusion; that she made up a grand lie to explain why she returned without her husband.

I know you probably won't be able to read it, but here is a sample of what the book looks like. Amanda's entry in the ninth one from the top. Notice the different handwriting after her name in the remarks section.

Interestingly enough, I found the older the record, the more readable the handwriting gets. I think there are two reasons for this. First, the earlier records are all written by a single writer. This makes it easier to decipher hard to read words or letter since I have several examples at which to look and compare. Second, handwriting was some much more important to earlier generations. He have all heard the story about Heber J. Grant's tenacity in developing his handwriting. The closer you get to today's generation, the less emphasis there was on having great handwriting.

A Mormon Banter Accepted

Jonesborough , Tennessee is a city in the north east end of the State. It sits near the shared border with Virginia. In the Jonesborough Whig I found the following….

September 14, 1842

A Mormon Banter Accepted

A certain villainous Mormon Priest, one Jeddidiah (sic) Grant, the leader of this vile sect, in Western Virginia, has been denouncing us, for some time past, and recently has given us notice, through a friend, that he expects shortly to visit Jonesborough, and to take us off in a public discourse. Come on Jeddidiah (sic)! We are ready for you. We will have cirtificates (sic), by then, of the propositions you have made to divers females in Virginia! We will meet you, too, with the characters of your leader, from the Holy Joe, down to your infamous self. – Come on! We accept the challenge, and the people are anxious to hear, and above all to see a Mormon! No backing out – if your cause is good, as you alledge (sic), come up to the the (sic) scratch like a man.

And then a follow up article on…

October 5, 1842

Jedidiah Grant, the Mormon preacher, who [William G.] Brownlow invites to Jonesborough, has left the country – Wyeth Journal
We are sorry he did not give us a call, as we are now prepared to exhibit his character. We would like to get him before a crowd, [unreadable] we would relate some of his holy deeds!

This was actually the first time I had ever heard of Jedediah Grant. Jedediah Morgan Grant was born on 21 February 1816 in New York to Joshua and Athalia Grant. He was baptized in New York on 21 March 1833 and immediately went to Kirtland to join the Saints there. He proved his faith early by participating in Zion’s Camp. He served a mission in Maryland, North Carolina, Virginia and New Jersey, though not crossing over the border into Tennessee. He was well known for his powerful, unrehearsed sermons.

From 1842 to 1844 he presided over the Church in Philadelphia. Shortly afterwards, he was called to the Presidency of the Seventy. He was the first Mayor of Salt Lake City, serving until his death (his successor was Abraham O. Smoot from Tennessee). In 1854 he was ordained an apostle and served in the First Presidency. He was a key figure in the “reformation” in 1856, gaining the nickname “Brighams Sledgehammer” for his emphatic style.

He died of pneumonia in 1856 just a few days after the birth of his son Heber J Grant.
________________________________________________

William Gannaway Brownlow began his career as a Methodist minister, riding a circuit in Virginia, and then later in Georgia, South Carolina and Tennessee. In 1839 he started a newspaper in Elizabethtown which he moved to Jonesborough in 1840 calling it the Jonesborough Whig. Brownlow's style was to attack all opposing views; the Mormons were not the sole recipients of his rhetoric.

He was an outspoke opponent of Tennessee seceding from the Union, though not of slavery. When that failed he was critical of the Confederate government. So critical that he was eventually arrested. Though he spent a while in jail he was released to the Union in March 1862.

Following the Civil War he was elected Governor of Tennessee, a position he held through Tennessee's readmitance to the Union. He mobilized State guards to supress the KKK. After his term was over he was selected as one of the State's Senators from 1869 to 1875. At the end of his time in DC he returned to Knoxville and took up newsapaper work again until his death in 1877.

Wolf Creek Branch Organization

Wolf Creek is a small community southwest of Lawrenceburg, Tennessee about a mile north of the Alabama State line. The first baptism there was Virginia E. Grimes (nee Philips) on July 8 1883. Others were baptised soon after at Wolf Creek and in nearby Lauderdale, Alabama. By 1884 Elder J. J. Fuller, President of the South West Tennessee Conference organized the saints at Wolf Creek into a branch.

Minutes

of the organization of the Wolf Creek Branch of the Church of Jesus Christ of Latter-day saints. Organized may 31st 1884.

The Elders and Saints met at the residence of Thomas Gilberts at 2:30 PM


Present of the Elders. Elder J. J. Fuller President of the Conference Elders John S. Linton, Leo A. Bean and James A. Ross of the travelling Elders of the South West Tennessee Conference.

Of the Saints, Thomas Gilbert, Charley O. Brown, John McMurtrey, David S. Chambers, Martha Ann Barnett. Lucinda O. Brown and 12 others not belonging to the Church.

Meeting called to order by President J. J. Fuller Hymn 47 “Come, come ye saints,” was sung. Opening prayer was offered by Elder J. A. Ross, Hymn 234 Come all ye sons of Zion. Pres Fuller the addressed the meeting for one hour on authority explaining the nature of the Aaronic and Melchisedec Priesthoods quoting passages from Heb 7 chapter and Doctrine and Covenants.
Elder Ross then followed in a few additional remarks.

Thomas Gilbert was ordained to the Aaronic Priesthood and to the office of priest and set apart to preside in the Wolf Creek Branch of the Church of Jesus Christ of Latter Day Saints by Pres J. J. Fuller.

L. A. Bean addressed the meeting quoting 1 Cor 12 12-21

Elder John S. Linton was appointed clerk of the Branch

Sang hymn on page 268 “The spirit of God like a fire is burning”

Benediction by Elder John S. Linton

John S. Linton - Clerk

Branch baptismal records continue until 1888.

Early Latter-day Saints

Another online source I have used is Early Latter-day Saints. Although this website advertises itself as a Pioneer database. I have had success using it to track down other early members back to 1829.

A joint effort between The Nauvoo Land and Records Office and the Pioneer Research Group, the database contains over 60,000 names. But more importantly for amateur historians, it references the sources. Nauvoo Temple records, and other Nauvoo records, as well as research of modern historians were used to create this. It is an ongoing project.

So if you have someone in mind, this database will show you what other records may contain more information you might be interested in. For example, I didn't know that a handful of autobiographies were collected for the early saints and are on file in the LDS archives.

A Mormon Preacher in Kingsport TN

In the March 15, 1843 issue of The Jonesborough Whig I found this early reference to missionary work in Eastern Tennessee.

A Mormon Preacher

One of these renegades, a certain William A. Litz, has recently been holding forth in Kingsport, and advocating that singular Imposition and Delusion taught at Nauvoo. With that imputence which characterizes the teachers of this subversion of revealed truth, this masked imposter, rose up in a Methodist congregation in that village, a few Sabbaths ago, and cried out at the top of his voice, “I will preach at Z. W. Simpson’s
this evening at such an hour!”

Some person present, who understood him to be endowed with the gift of the Holy Ghost, called upon him to work a miracle but the fellow declined the honor – on the ground, we presume, that he could do nothing because of the unbelief of the people!

Of course I had to see if I could find anything else on they people named in the article.

Z. W. Simpson is in the 1840 Census, but that has few details. He was born between 1800 and 1810, and he was married. His wife was also between 30 and 40 , and they had two girls aged 5 or less. Additional notes indicate he owned two slaves (a detail that makes me uncomfortable to even write down) and that he made his living through "commerce." I have no evidence that Mr. Simpson was ever baptized.

Elder William A Litz was born on 6 October 1818 in Washington County, Vermont. He joined the Church on 26 May 1841. He served a mission in eastern Tennessee. Perhaps he was in the area because his parents were from Virginia, and he still had relatives nearby. He appears to have written an autobiography which is on file at the LDS Archives (closed until June 22nd 2009). He was ordained a Seventy, received his endowment in the Nauvoo Temple, but did not follow Brigham Young to Utah. At some point joined the Reorganized LDS Church.

Turkey Creek Branch

Missionaries first began preaching in Humphries County in 1834. But the first converts at Turkey Creek were in around 1887. Elbert Sanford Bigham and his wife, Barbara Ann Fizer were baptized on May 8, 1887, along with Arminta Beechum. On April 2nd 1888, Barabara's father, John Fizer, was baptized. For years they were the only ones, but on 9 August 1896 Eliza Beechum was baptized followed by her husband Harrison Beechum 13 October 1896.

In 1899, 19 year old Elder Riego Stay Hawkins served part of his mission at Turkey Creek. He was well liked by the members there. They remembered him even years later.

More baptisms followed in 1907 and later. Family names like Allison, Beechum, Browning, Box, Carter, Durham, Forest, Hornburger, and Peterson, made up a slowly and steadily growing branch. In 1924, the community of saints at Turkey Creek had grown enough to justify building a "small frame chapel" on land belonging to Sam Bigham.

Sunday School enrolment was at 68 in 1935, 71 in 1939, and 74 in 1940. In 1944, the local membership was down to about 45. The war had meant there were factory jobs to be had if you were willing to leave your home. Many chose to do just that.

That spring the "only two missionaries [serving] in Tennessee" made their way to Turkey Creek. They had a list of names; members who had not been visited in a while: Bighams, Beechums, and Brownings. They were names that were oddly familiar to the older of the two Elders.

With such a large area to cover, these missionaries were driving a car. They followed the windy roads until they found the "small frame chapel" these faithful saints had built. It was still being used and the land was still owned by Sam Bigham. Now he was 71 years old, though he was active and still stood tall. He lived there with his younger brother, Joe.

The Elders, one younger and one older, introduced themselves; Elders Lindstrom and Hawkins. It was the latter name that rang a bell for Sam Bigham. He remembered that name from 1899. He asked if he were any relation to the Elder Hawkins that had served in Turkey Creek all those years ago. By now Elder Hawkins realized why this place seemed so familiar to him. It had changed somewhat since he was a young missionary 45 years earlier. The chapel was new, but the friends were the same. Both of the Bigham brothers remembered Elder Hawkins and now Elder Hawkins remembered them. During their three day visit other families in the branch remember Elder Hawkins too.

Without knowing it, President Graham H. Doxy of the East Central States Mission had assigned Elder Riego S. Hawkins to serve in the same area in which he had served in 1899 while in the Southern States Mission. And though Elder Hawkins knew he had served in Tennessee, little did he expect to meet anyone who remembered him so well.

[Addendum: When the Nashville Stake was formed, December 6, 1970, the Turkey Creek Branch was turned into a "Dependent Sunday School" of the Clarksville Ward. There it remained until it was re-organised into the Turkey Creek Branch in 1976. On December 2, 1979, when the Nashville, Tennessee Stake was split, the Turkey Creek Branch became part of the new Franklin, Tennessee Stake. The Turkey Creek Chapel was retired from use in the Fall of 1980, when the meeting house in Waverly was built. At that time the name was changed from the Turkey Creek Branch to the Waverly Ward Branch. The old building was sold as a residence. Sadly, it burned to the ground in 1985.]

William Franklin Garner

William Franklin Garner Sr. was born on December 12th, 1848 in Kaneville, Iowa, to David Garner and Dolly Durfee. He married Mary Ann Barker on February 8th 1870. Elder Garner was called to serve in the Southern States Mission, and work in Eastern Tennessee. In 1884 or 1885 he and his companion C. F. Christensen

"were laboring in Carter County Tennessee when they were arrested on a charge of teaching polygamy and inducing people to move to a country where it was practiced." (The Latter-Day Saints millennial star)

The rest of their story is related in the post "Arrest Brings Conversion"

After his mission, Elder Garner returned to his home and was called to be the second Bishop of the Clifton Ward in Idaho.

Curtis, who made comments on the "Arrest brings conversion" post, sent me a couple of photos. One was the photo you see above, the other is a group photo (below) which included a man named Wm F Garner.

In the photo is his wife and also several of his children. Given the number of unnamed people in the photo, perhaps all of his children are there. We did note an error. William Garner's wife was Mary A. Garner, not Mary E. Garner. William did have a son (William Franklin Garner Jr.) whose wife was Mary E Garner, which is probably where the (minor) mistake came from.

The authors of the book in which this photo was found made some educated guesses about who was in the photo. They couldn't identify everyone. So if any of you have a connection to Clifton, ID and think you might be able to make better IDs, let me know (bruce.allen.cr at gmail dot com) and I'll send you a better copy.

William C. Sutphin

William C Sutphin was born in March 1850 in Carroll County, Virginia to Cleveland and Martha Sutphin. On the 17th of January 1869, he married Felicia P Hull (born on 28 Aug 1849) in Carroll County, Virginia. They lived in Virginia for the birth of their first three children.

William worked in sawmills. By necessity, and because of the nature of the sawmill industry at the time, Willliam had to move his family frequently. Sometime between 1873 and 1876, the family moved to the North Carolina side of the mountains. At least two of their children were born there. Between 1878 and 1880 they moved to the Tennessee side.

The 1880 Census shows his wife and six children, Alice 1869, Cleaveland 1871, Emily 1873, Burton 1876, Sidney 1878 & Charley 1880) living in Buffalo, Unicoi County, Tennessee (a small community in the Appalachians).

By 1884 or 1885 he was in Carter County, Tennessee where he was part of a mob that imprisoned two Mormon Elders. The elders rather than quietly submitting to their fate, decided to preach to their captors. Listening carefully, William's heart was touched and from then on he began "to search for the truth." But it wasn't until 1893 when he met Elder Thomas W. Sloan and was baptised. Elder Sloan gave him "A Voice of Warning." But it would be 4 more years before he saw another Elder. In 1897, his wife Felicia (on May 16th by Elder John R Terry) and daughter Alice (June 16th) were baptised. Perhaps others of his children were baptised too, but whose baptisms, like William's, were not properly recorded.

In 1887 they were back in North Carolina where Geneve was born and in 1890 they again lived in Tennessee where George was born.

In the 1900 Census shows them living in Shawneshaw Township, Watauga County, North Carolina (outside of Boone). The older children have moved out or died, and only two children at home: Geneve E 1887, George A 1890. William's 75 year old widowed mother Martha has also moved in. In the Census Felicia said she was the mother of 11 children but that only 6 were living. I've identified only 8 of her children.

Felicia herself died on 4 Jan 1907. I have no explanation for how she died (at 58 years old), but she is buried in the Rowe Cemetery outside Johnson City, TN, at the end of Roweland Drive.

William's second wife was named Amanda. She was born in around 1867 in Sweden. Amanda had immigrated to the US in 1891 and was given citizenship in 1893, the same year she married her first husband. I don't know his name but he was born in Michigan. I don't have a marriage date for her to William.

In the 1920 Census, Amanda's son from her first marriage, 21 year old Edwin Olsen, and one of William's own grandchildren and Geneva's son, 15 year old Arnold Rash, have moved in with them. By then William owned his own home, he had no mortgage and was a merchant who owned his own store. They lived in Elizabethton, Carter County, Tennessee.

The 1930 census shows William and Amanda living alone, still in Elizabethton Carter County Tennessee. A quick scan of the census pages doesn't reveal any children or grand children living nearby.

Oddly, New.FamilySearch.org does not show a living baptismal date for William, and I have not completed a manual search of the microfilmed Tennessee baptism books. I have found no other references to William C Sutphin, in Mormon sources.

George W. Emery

At least one of the territorial governors of Utah was from Tennessee. George W. Emery was appointed by Ulysses S Grant and served as Governor from 1875 to 1880. Prior to his tenure as governor, he lived in Tennessee.

A couple of noteworthy events happened during his term. Ulysses S Grant made his famous visit to Utah in October 1875 to a friendly reception. It was to Governor Emery he made his comment about the lies he had been told about the Mormons' disloyalty: "I have been deceived."

It was also during his term that John D. Lee was tried and executed.

Emery was criticised for not taking a strong stand against the LDS Church. He limited his anti Mormon activities to pushing for legislation against Polygamy, otherwise taking a strictly neutral administrative tone. He did modify the balloting process to make it more anonymous amidst complaints that Mormons were not free to vote their conscience.

What I found interesting as the claim he was from Tennessee. Being a Republican appointee, I found it unlikely that he would be from a former confederate state so soon after the Civil War. Turns out he was in Tennessee as an appointment as Supervisor of Internal Revenue in former Confederate states. He was based out of Tennessee from 1870 to 1874. Prior to that he worked at a law firm in Boston. His appointment to Tennessee was due to his volunteer work on Republican campaigns.

At the end of his term as governor the territorial legislature named a county in Utah after him. He made an attempt to get reappointed but after that failed he retired to Massachusetts where in 1909 he died.

Operation Ethan

About four miles north of my home is the tiny city of Cross Plains, Tennessee (pop 1,381). This small historic city has worked hard to build a sense of community. Saturday, I attended a fundraiser for the Ethan Bibb and family. Ethan's father was laid off from work and they subsequently lost their home. In the midst of this young Ethan was diagnosed with brain cancer. Among the massive hosptial bills, not having health insurance, finding a new place to live and looking for work, their local church (Baptist) has stepped up to help them. And in a show of support, the people of Cross Plains rallied too.

The fundraiser included a barbeque lunch, a silent auction with several hundred items donated, pony rides, several inflated bouncy things, face painting, a "cow" train pulled by an ATV (don't ask), a dunking booth, craft projects by both Home Depot and Lowes, jewelry making, an Army Humvee to climb in, helicopters, live music and much much more. At night was a "Christian rock" concert. The husband/wife team who organized this are friends of my family. I was impressed with how much they put together.

Our ward leaders encouraged us to participate in the fundraiser. Several did. Ward member Jessica Frech performed and about a dozen others donated money and time. But as a Ward we had no presence.

I bring this up because I want to know if this kind of activity has a place in a Mormon Ward. I have seen and read about LDS communities pulling together like this when the need arose. But our Ward here in Tennessee is not a single community. We are spread out over two large counties.

So what role does a Mormon Ward have in this kind of service? Do we fill our members time with so much they don't have a chance to serve outside the Ward? Are these kind of service opportunities beyond the resources our unpaid clergy? Are we better to stick with projects we know how to do like Mormon Helping Hands?