Alfred Douglas Young - Part 4 Seeds of Misunderstanding

[This is a continuation of the Autobiography of Alfred Douglas Young, quoted and summarized from his recollections in 1888.]

Alfred and Billy Young arrived at area of their relatives home, in present day Putnam County, and met a young man who while visiting a friend near Nauvoo had already "...been baptized, ordained an elder, and sent back to his friends to preach the gospel..." His name was John Young, and may have been the same John Young named in other sources who was Alfred & Billy's cousin. They baptized about 20 people, without leaving a record, ordained Mark Young an Elder, and organized a branch.

"One day after completing our baptisms in the place, we had a meeting in which two of the sisters were smitten to the floor by evil spirits, or to speak more understandingly perhaps to some, they were thrown into fits. We laid hands on them and in the name of Jesus Christ rebuked and cast out the evil spirits and they were restored."

"Living in this place was an uncle of ours named Mark Young, who was about 60 years old. For many years, he had been connected with the Methodist church. He believed and was baptized and was the elder referred to before as the second one ordained in his branch. When we left the place to return home, he and Elder John Young accompanied us about seven miles to where we had previously by request sent an appointment to preach."

"Uncle Mark Young, when a Methodist, had some sort of a gift. In revivals those whose heads he would lay his hands and pray, would be wrought upon with overpowering convictions of their sins and be converted. After arriving at the place where we were to hold our meeting, he wished to know of us if he could not still mingle with his Methodist brethren and exercise his gift among them. We endeavored to instruct him, positively counseled him not to do so, and warned him if he did, he would lose the spirit of the gospel and go into darkness. I afterwards learned that he mingled with the Methodist and lost the spirit as we had predicted."

We left there in the forepart of March [1842]; and in April, three traveling elders, John D. Lee, Alfonso Young, and Samuel Frost came into the neighborhood and first went to his house. They labored with him and rebaptized him and some of his family.

After this, John D. Lee went to Brother Hunt's and labored some two weeks with him and his family, to convince them that the miracles performed at his house, of restoring his daughter's sight, of healing his crippled boy, and his own restoration to life were of the devil [see here]. The final effect of this on Mr. Hunt and family I have never learned, but I have not heard that they ever gathered with the Church [I have also been unable to learn of their fate. I doesn't help that I don't know their full name]. 

"John D. Lee wrote to the Times and Seasons some account of our labors in establishing this branch of the church. These Elders met some evil spirits there that we had contended with and had not the discernment to see the difference between our works and those of the devil. The letter, as may be seen by referring to it, is terribly bitter and sarcastic and when looked at after this lapse of time, shows that the devil had power to blind their minds as to the real facts of the case." [I have written about the letter and its consequences which you can find here in part 1, part 2, and part 3.]

"John D. Lee returned to the house of Mark Young, which was several miles from that of Mr. D. Hunt, where he had labored so long to convince them that our works were of the devil. When approaching the house of Mr. Young he was met by the Methodist circuit preacher, who had been laboring with Uncle Mark for several days after his rebaptism by John D. Lee. He told the elders they were not wanted there any more, that they had broken the peace of that family and of the neighborhood by their humbuggerry, meaning of course that the Mormon elders who had been in the country, and if they wanted to wash their feet against him they could do so."

"My uncle, Mark Young, returned to his Methodism and Methodist gifts and never, that I am aware of, returned to the Church. My information about affairs after I left there, I obtained from sister Rhoda B. Young now (1880) my wife but at the time of my labors in Tennessee and for sometime afterwards, the wife of Adolpha Young." [Rhoda and Adolpha Young were baptized by J D Lee and later followed the saints west. After Adolphia died in 1852 while crossing the plains, Rhoda married Alfred Douglas Young]

Among others of the family relations, she [Rhoda] offered herself for baptism at the time the branch was organized until a short time afterwards. She also states that some years after Mark Young's son whom we had baptized and others who believed the gospel, did not dare rejoin the church for fear the evil spirits would afflict them again. The fact is that when they returned to the Methodist the first time, these evil spirits had power over them and operated on them in various strange ways. The spirits were rebuked by John D. Lee and the elders. After the departure of the elders, the persons who had been rebaptized had not the faith to contend against these spirits and returned again to the Methodists. They were afflicted no more except that these spirits had power to hold a rod over them, which they feared and consequently could never muster faith sufficient to again join the church.

[...to be continued]

Alfred Douglas Young - Part 3 Raised from the Dead

[This is a continuation of the Autobiography of Alfred Douglas Young, summarized from his recollections in 1888.]

When Alfred Young, Billy Young, and Daniel Hunt arrived in Smith County they first stopped they in the home a "Mr" Hunt, a cousin of Daniel Hunt's. Mr Hunt, who I have not been able to identify, was not friendly with them at first but tolerated their religion because of his relation ship to their companion, Daniel Hunt. While they were there, however, they healed his nine year old son of a crippled leg, and his 16 year old daughter of her poor eyesight.

The father, Mr Hunt, then took the three missionaries to the home of his cousins who lived a couple miles away, where they spent to night. In the morning the missionaries felt inspired not to eat the food prepared for breakfast. The hostess was disturbed by this, nevertheless they did not eat, and instead returned to the home of Mr Hunt. Back at his home Mr Hunt said that he must be baptized, and then went out side supposedly to prepare the horses for the journey to where there was water. Instead Mr Hunt wandered outside for so long that his wife went to look for him without success. Eventually he came back to the house, exhausted and ill. With some assistance he made it to his bed where he died an hour later.

About three hours after Mr Hunt's death, a crowd neighbors had gathered to mourn him. Alfred and Billy felt compelled to minister to him that he might be raised from the dead. Immediately he began to breath again and was soon up and around. One of the people there was a minister and he accused Mr Hunt and the Young brothers of perpetuating a fraud; that Mr Hunt must have been faking his death. A number of those there favored the minister while about a dozen believed in the miracle.

After the minister and his crowd left the missionaries were afraid that they would return with a mob  and were therefore watchful of danger. The next day a lone man rode up to the house. Alfred didn't name him but said he was an influential man and the justice of the peace. He said that a mob had arrived at his house earlier that morning declaring their intent to drive Alfred, Billy and Daniel out of the county. The JP had convinced the mob to hold off while he investigated.

While the JP had not been there when the Mr Hunt had been raised from the dead, he did know about Mr Hunt's son's crippled leg and saw for himself that it was certainly better. After talking for about two hours, the JP agreed to return to his home and disperse to mob.

Since Alfred and Billy had not yet gone far enough to reach their own relatives, a distance of another 20 miles, they decided it was time for them to move on. Leaving Daniel Hunt among his cousins, Alfred and Billy continued along their way.

[...to be continued]

Note: Alfred refers to him as Mr D Hunt later in his autobiography. John D Lee refers to Daniel Hunt when describing the local perpetrators, but it is unclear whether he is referring to the missionary Daniel Hunt who may have stayed in the area for a short time or to Mr Hunt who actually lived there. It is possible they were both named Daniel. The missionary Daniel Hunt had at least four cousins name Daniel Hunt and just as many nephews, an uncle, and a grandfather after whom we may guess they were all named.

Names You Can't Read: The Badam Family

I can't say I found the Badam family. As far as the Church is concerned, that happened years ago in a corner of Putnam County Tennessee. But I will say I found a piece of their history.

One of my current projects is identifying each convert from the state of Tennessee. It isn't a greatly needed project, or even something valuable to anyone but perhaps me. But it is something that has led me to a number of historical puzzles which I find satisfying. It's a hobby and I know it. Part of me wants to fill in the gaps in the historical record cause there are gaps.

One means to that end is an index of early mission records. I'm sure that somewhere in the LDS records is a way of collecting what I want. Perhaps there is even an index already created for the record I am transcribing. Sadly no one has volunteered it when I asked so here I am making out names in a digital scan of a poorly preserved record.

I am on the third page of names beginning with "B" when the quality of the image deteriorates. I can't make out the last names, though I know they begin with B. The first names aren't as bad. I pick three to work on: Laura, Ernest, and Paul. All of them baptized on the same day.

I can see elsewhere in the record why they were baptized the same day. All three of them share the same parents. W G Badam and Aletha Neal. And their birthdays are pretty clear. A quick look on Family Search reveals their full names and for a couple of them, the right baptism date. Family search isn't a great source, but it isn't bad for what I'm doing, which is comparing it to early records.

Turns out that the father is back on page 2 of names beginning with "B". His name was pretty bad too. I had mistranscribed it as "Brandon" and so was able to fix it now: Wm G Badam.

But I couldn't find their mother. A theory started forming in my mind. Had William joined the LDS Church in 1907 followed by the kids in 1911, even though Aletha had decided against it? How did those family dynamics work them self out? The Family Search records says she was baptized in 1966. It was clearly a proxy baptism after her death in 1927. But was it really her first baptism or was her baptismal date lost because of poor record keeping? Don't get me started on that rant.

And this is why I carefully transcribe every name I come across, even if I cannot read the name, some other piece of information may come to light the reveals a name I cannot read. As my list of "B" names came together I find that one name I can't read lists the father's name as William Neal. And while I can't read her name I can just make out a birth date which happens to match the one for Aletha baptized in 1908

I searched for additional details about the Badam (or Baddam) family. But I found very little.

Civil record show they remained in Putnam County Tennessee, buried in the same county where the lived when the missionaries first met them. They owned their home and owned the land which they farmed for a living. They could read and write.

William's first marriage was at age 22 (abt 1883) and Aletha's first marriage was at age 15 (abt 1886). Their marriage to each other was in 1890, making it both of their second marriages. I have found no indication of their previous spouses' identities.

I have found only one written account of their baptism and it was for the children.

"Elder J. F. Hiatt and [President Callis] left Sheffield, Rhea county, May 25, for Monterey. In a few minutes after reaching that place [they] were preaching to a large and attentive audience. Then [they] went out in the country about three miles, held a cottage meeting, Sunday, May 28. Nine converts were baptized by Elders E. J. Curtis and J. C, Burrell."

I found no writing left by the Badam family. There were a few missionaries who were involved in the family's conversion. But I have not been able to locate any missionary journals or letters that might shed light on how the family became interested in the Church. If one of you know or are related to these missionaries I'd be interested in hearing if you have anything they wrote about their mission.

Meacham, Arnold Rose (1884-1959)   1907
Orton, Silas Taylor (1881-1972)   1907
Jensen, Jorgen George (1885-1919)   1908
Curtis, Erastus James (1873-1934)   1911
Hiatt, Jacob Franklin (1870-1941)   1911
Burrell, John Charles (1884-1966)   1911

While I didn't find much I'm glad I at least could put this family together in my records.

Mormon(ish) Religious Enthusiasm in Ante Bellum Tennessee. Part 3

[This is a continuation of parts one and two.]

Billy and Alfred learned that Elder Lee was accusing them of teaching false doctrine and being responsible for the apostasy at the Putnam County Branch in Tennessee. They insisted on a hearing before the High Council. But it didn't go as planned. Alfred was quite ill, and had to leave the the defense entirely up to his brother. Billy explained that if there were errors they were done in ignorance, yet they had a testimony of the Book of Mormon. The decision was close but a narrow majority voted against them.

On their way home each brother met a prominent church leader, one met Brigham Young and the other Hyrum Smith. They each pleaded their case before them and were told all would be alright. Ultimately the matter was dropped, and their names were cleared.

“It seemed very severe on us as we had preached the gospel in all sincerity of heart, and in our simplicity had believed in the gifts of the Gospel as promised to the Saints in all ages. Whatever we had done we did it in the name of the Lord Jesus Christ never failing to give him the glory. We at once demanded a hearing before the High Council, expecting that must be made up of men who believed in the gifts of the Spirit as we did. It soon commenced to hear our case. The charges were prepared by John D. Lee. They accused us of teaching false doctrine, of doing miracles under false pretenses and of depreciating the Book of Mormon as of Divine origin. At the time we believed the book according to our knowledge, but at that early period we had but little knowledge of it ourselves nor were we prepared to make much use of it. The Bible we, like other sectarian Christians, had studied and been traditionated in and we used what was in our hands and what was evidently at that time, the most effective weapon for the defence of truth, yet we had a testimony that the Book of Mormon was of God and ever bore that testimony when there was any occasion.”
“On account of feeble health I was barely able to attend the Council and it devolved on my brother (William) to do the talking necessary in our defence. After he was done I simply bore testimony to the truth of what he had said. The Council was much divided but finally decided by a majority vote that we should acknowledge that our labors in Tennessee were not of God, but of the devil, that we had been deceived and had acted under evil influences. I got on to my feet and said that I came there expecting to abide their decision, but I regretted that I could not do it. I bore my testimony to them that the gospel had been preached, the blind had received their sight, the lame had walked, devils had been cast out, and the dead raised in the name of Jesus. That I knew these things, and could not deny them, for to do so would be to deny Christ. The Council took no further action on the case at that time, neither were we ever again called before it.” 
“My brother and I parted as we left the house, and being feeble I took the nearest way home. On the way I met Elder Brigham Young, at that time President of the Quorum of the Twelve. I requested the privilege of talking with him and gave him a general account of the affair. He placed his hand on my shoulder and said, Brother Young let your heart be comforted and go your way, and it will be all right. We want such men as you in the church. Men of faith in the gospel. My brother (William) afterwards said that after parting with me he met brother Hyrum Smith (brother of Joseph Smith). After telling him of our case he said, Brother Young the things you have related in your labors are of God and I will go to the printing office and have your names published to the world as in full fellowship with the church. Such notice was afterwards published in the Times and Seasons but not until seven months afterwards (on) January 16, 1843:

'Notice -- Whereas fellowship has been withdrawn from Brothers William and Alfred for teaching false and erroneous doctrine etc, in Tennessee as published in the Times and Seasons of June 15, 1842. This is to inform the Saints abroad that they have made satisfaction to the High Council of the Church of Jesus Christ at Nauvoo and are restored to their former standing and fellowship in the Church, and we recommend them to all with their lot may be cast. 
Signed, Hosea Stout, Clerk of the High Council.’”

Mormon(ish) Religious Enthusiasm in Ante Bellum Tennessee. Part 2

[This is a continuation of previous post, which you can find here.]

When we last left off, Elder was placing the blame for the apostasy on the shoulders of  William (aka Billy) and Alfred Young. So I tried to dig a little further into their history with the church. Their first encounter with the came while the two were visiting relatives in Gibson county, Tennessee. [Excerpt 1]. It was a spiritual experience for the two young men. Both describe a personal vision of the savior, which convinced them of the divine origin of the church. They were subsequently ordained to the priesthood. On their own initiative, the two visited many of their relatives in various parts of Tennessee where they baptized not just family members but others as well. They also told of casting out evil spirits and other miracles. [Excerpt 2].

I could not find a description of their version of what went on in Putnam county, but I was presented with this story from shortly after they left Gibson county and were on their way to Nauvoo. One of the families traveling with them had a teenage son who was "afflicted with an evil spirit." Alfred cast out the spirit which then moved into his own son. Then with William's help they cast the spirit out again. [Excerpt 3]

When Lee's letter (from the last post) was published in the Times and Seasons, it upset them very much. More on that in part 3, ...

[Excerpt 1]
"While they were all there together, the family listened to the missionary teachings of their relative John McIntosh and his companion Timmons, and were converted & baptized into the Church of Jesus Christ of Latter-Day Saints (the Mormons). Alfred recorded that during his conversion process, he had a personal vision of Christ, and his brother William afterward saw the same vision. They were so excited about their new religion that they traveled back to middle Tennessee to find their natural father Jacob Young and his family, with the intention of converting them also. In connection with others, they were involved in preaching the gospel of the Mormon church to relatives, friends and other people in Tennessee until about 60 had joined. During this time, they were impressed with the power of the new priesthood they possessed, and became more convinced than ever that the principles of the church were true." (see Life and Times of William (Billy) Young, p1)
[Excerpt 2]
The Young brothers (William and Alfred) were very enthusiastic about their new religion.
Without any calling from church leaders in Nauvoo, they traveled through parts of Tennessee
spreading the gospel among their relatives, friends and anyone else who would listen, baptizing
about 80 people and creating branches of the church. Alfred’s journal records experiences with
visions, healing the sick, restoring sight to the blind, casting out evil spirits and even raising a
person from the dead.” (see My Pioneer Ancestors, p29)

[Excerpt 2]
“Sometime in April my brother and myself arranged our affairs to gather to Nauvoo. In the midst of much persecution and annoyance which entailed on us some loss of property, we got started on our journey. On the way, we fell in company with a brother by the name of West with a family who were journeying to Nauvoo. He had a son 18 or 19 years of age who was afflicted with an evil spirit. He was continually making a noise and was very unpleasant company. The weather being showery we camped one day near a school house to dry our wet clothes. While I was in the house by myself someone made known to me that the mother of the lad wished me to lay hands on him for his recovery. When we attempted to do so, being strong, he contended with us and I simply rebuked the evil spirit. He came out of the lad and the latter lay at our feet a natural pleasant looking boy. But when the evil spirit went out of the boy, he entered into my oldest son, John William, who was standing near. He was at once seized with terrible contortions of body. This caused considerable excitement in camp. I took him up in my arms and started into the school house followed by my brother William. We laid him down and prayed, asking the Lord to give us power to cast out the evil spirit. We then laid hands on him, rebuked the evil spirit in the name of the Lord Jesus and bid it depart, and trouble us no more. It departed and left us in peace. Nothing of importance occurred during the remainder of the journey to Nauvoo, where we arrived on the 9th of June 1842.” (see Life and Times of William (Billy) Young, p32)

Mormon(ish) Religious Enthusiasm in Ante Bellum Tennessee. Part 1.

The date was 18 May 1842, the place Putnam county, Tennessee. Elder J. D. Lee wrote a letter to the editor of the Times and Seasons in Nauvoo, Illinois. He had arrived in Tennessee in March of 1842, and was quickly approached by a local missionary: Dr. Alfonzo Young. Lee was told of what was going on in a branch recently organized in Putnam county. Religious enthusiasm had apparently run amok (I love that word).

If Elder Lee is to be believed, local member Daniel Hunt presented himself as the fulfillment of a prophesy that someone would come to bind the dragon in the book of Revelation. They also faked raising the dead, using one of their own as the recipient of the miracle. They staged battles with unseen demons, and encouraged their followers to acts of frenzy during worship.

Based on the arrival of Elder Frost I would place the events described by Lee in April 1842. Elsewhere Lee placed the blame for this deplorable apostasy on the shoulders of William and Alfred Young, who had baptized the first converts, and organized the branch. More on them in part 2. ......

[Excerpt]
... They profess to be empowered with ten supernatural gifts, nine of them are contained in the 12th chapter of 1st Corinthians-raising the dead they claim as the 10th. Mr. Daniel Hunt, one of their coadjutors, in addition to the gifts above mentioned, claims to be the personage spoken of in the 20th chapter of Revelations who is to bind the dragon on a thousand years; he also professes to have the power to seal up unto eternal life. They have made six proselytes near the town of Alexandria, De Kalb county. The authenticity of the Book of Mormon was by them held in obscurity, and when interrogated on the subject they would reply, that the time would come when they should arrive at its contents; that the book was not designed to be taught to the Gentiles at present, and that it was only to be taught to the Jews in order to effect their restoration. They pretended to raise the dead while in Smith county, twenty miles distant from this place on two different occasions; one of these miraculous displays of the spirit, was exhibited in raising one of the above named ministers who died while on his mission to this place, and in performing this operation as well as many [other strange maneuvers], they would act as the spirit dictated, and when satan would approach them they would [bind up his hands]-this they did to prevent his influence over them-by a motion of the hands and accompanied with words uttered in a harsh heavy tone, this was the second revolution performed. They have some tremendous combats with the devil in order to prepare for the contest, they would take off their coats and hats and roll up their sleeves, as though they had a [Goliath] to encounter, and after an engagement of several hours, they would finally succeed in divesting the room of these demons; but frequently after the doors were closed great exertion was made to prevent their returning again. These were some of the effects of that spirit which animated the bosom of these counterfeit Mormons. They taught their converts to contend for the same spirit which they possessed, and when they obtained it and were impelled by it, it produced a change of countenance depicted with horror; a trembling, twitching, falling down and wallowing in the mud; others would snort like wild beasts, bark as dogs, run through the creek, pretending to sing and speak in tongues, crying prophecy, prophecy; others would lie in a swoon for several hours, and springing to their feet again, state that the spirit had commanded them to chastise certain characters who were present, and would then fall upon them with all their strength as though they were to be exterminated in reality; one of these young ladies fell on her knees before me, and said, although I was a stranger yet she loved me because I was a preacher, and attempted to put her arms around my neck; I put forth my hand and rebuked the evil spirit by which she was actuated, and she immediately fell to the earth and wept with shame. Those gentlemen I have not seen who introduced these principles into this neighborhood, they left here some time in the month of March, and directed their course for the western district of Tennessee. But this was the deplorable situation of these miserable and unfortunate proselytes when Dr. [Alfonzo] Young and myself came to their relief. This course of conduct, you are well aware, produced great opposition to the faith of the Latter Day Saints, particularly by those who were watching for iniquity, in so much that we were threatened with mobs if we did not leave the neighborhood immediately, stating that Mormonism had already destroyed the peace of some of their citizens; however, we did not regard threats, and knowing most [assuredly] if we should shrink from our duty and not proclaim against such proceedings, and discard all such conduct and folly as was exhibited in this place by these impostors, that we would not stand acquitted before that God to whom we must, as well as all men, render an impartial account of our stewardship.-Under these considerations I determined to try to remove the veil of obscurity, that sin should be reproved, and truth vindicated; so I frankly told them that the spirit by which they were actuated, [emanated] from Lucifer, the prince of darkness, and that its delusive influence would ultimately prove destructive to all the souls that were influenced by it if they did not resist it immediately. Elder Samuel Frost came to my assistance a few days after I arrived here, and has been laboring diligently with me ever since to remove the prejudice and erroneous notions that were imbibed by many in consequence of false teachings; and truly the Lord has blessed us, and confirmed the word by signs following; for the sick have been restored immediately by the prayer of faith through the atoning blood of the covenant, in the name of Jesus. Unclean spirits, also, have been subject to the priesthood through our administration in a number of instances, the most of those that were possessed of the evil spirit have been restored to their proper mind, indeed I never realized so sensibly the worth of the power of the priesthood since I have been called to the [ministry], as I did on this occasion.

Roberts Tennessee

Roberts Tennessee is a small unincorporated town in Putnam County about halfway between Baxter and Silver Point along Interstate 40, 12 miles west of Cookeville.

In 1915 one missionary wrote about his visit to Roberts, Tennessee
"The elders are all enjoying their labors in the country, after having been in the cities so long. We find a great change in the people. People who a year ago did not care to entertain the Mormon Elders, are now anxious to have them in their homes and hold meetings with them. On Friday, Feb. 19, Elders [Cyrus]Yeaman, [John H.] Stevenson and myself [Ira Gardner], held a hall meeting at Roberts, Tenn., and had a splendid attendance of attractive listeners. After the meeting we were asked to hold another meeting the next night,which we did, and stayed over with them Sunday. Upon leaving Monday morning we had eight invitation in homes of people who were seeking after truth. We could mention many circumstances similar to that at Roberts, in our four weeks' trip through the country."

I have not been able to track down the results of their efforts, or if there are any descendents of those they met with who are in the church today. Do any of my regular readers know this? Today, Roberts, Tennessee is part of the Burgess Falls Ward.

Cookeville Mobbing: Pelted with Eggs Number One

[A Survey of Mobbings in the Southern Star revealed a pattern; a shift from using guns in the 1880's to using eggs in the 1890's. Since the Easter season approaches, I thought we might enjoy a few examples. There are four in this series.]

March, 1898

During the latter part of March, Elders James Larson and R. G. Archibald entered Cookeville, Tenn., to canvass, preach, etc., but met with a very cool reception. Knowing that the brethren traveled without purse or scrip, many of the people did all that lay within their power to see that no food or shelter was provided them. The Easter season was near at hand, and eggs being very plentiful, the people showed their appreciation (?) of a visit from the "Mormons." Elder Archibald's hat was used roughly, being almost filled with eggs, while both Elders had them thrown upon their clothes, without respect to location. This gang of toughs was headed by the deputy sheriff of the county, Mr. Jared, and a newspaper editor, Mr. Sims.

The sheriff had granted the Elders permission to preach in the court house, but as they were about to begin services Mr. Jared entered, informing them that a rehearsal was to be held and they would have to get out. Next appeared a number of toughs, who also ordered the Elders to leave the court house post-haste. As they were going down the stairs leading to the street, a number of eggs were thrown, while one man threw a chair, which struck Elder Archibald on the head, nearly knocking him down, breaking his hat badly. As Elder Larson was going out of the main entrance someone from above dropped a brick which just grazed his hat. Had it struck him perhaps it would have ended his earthly existence. But in the midst of persecution the brethren were kindly cared for by a citizen, who, in the face of threatenings and abuse, was not afraid to denounce the unruly mobocrats.

A Letter Written Many Years Ago

[Bruce’s note: This letter was printed in the Putnam County Herald. The clipping was undated but based on the editor's note it was probably printed in about 1929.]

Editors note: The following letter was written nearly 85 years ago to the great grandmother of Mrs. S. Hayden Young. Her daughter and family went with the Mormons via Illinois to Utah in the Covered Wagon exodus of that period. Mrs. Young has the original letter which is of course yellowed with age, but otherwise well preserved. The handwriting being the olden style and practically perfect in execution. The letter was sent through the mails folded, but not in an envelope, nor did it have a stamp attached, as this was prior to the general use of either stamps or envelopes. “25 Cents Paid” was written on the outside fold of the letter, and the fold was sealed with beeswax.

Nauvoo. Illinois

January 25, 1845

Dear Mother,
   It is with feelings of no ordinary kind that I take my pen in hand this Sabbath morning to address you this letter. We are all well at present and have been ever since we sent the last letter., which was to David Nichols, except little Samuel. He was very sick a few days with the hives, but is now as hearty as ever. All the children are more fleshy than ever they were before.
   I hope this letter will find you all well. We have not heard from you since we received your letter of the 28th of July. We want you, if you have not written, to write as soon as you get this letter, for we want to hear from you very much indeed. Write everything that you think would be interesting to us. You said in your letter that “we should render each other all the satisfaction we could by writing.” I am somewhat at a loss to know what would be the most satisfactory to you. However I will tell you a little about Nauvoo and Mormonism–so-called. Nauvoo is a city of Saints, gathered from many parts of the world, as the old Prophet said – Two of a family, and one of a city to do the commandments of God; even to build a house to His name. With a few exception, I believe they are the best people in the world, all is peace and quietness. The people are industrious, virtuous and temperate, but now is the word of St. Paul verified: “They that live Godly in Christ Jesus, shall suffer persecution,” for the hand of persecution has been heavily upon us, and the world it seems is making preparations to lay the iron hand of oppression still heavier upon us by inventing the most abomnable(sic) falsehoods ever thought of either by man or Devil, and publishing them abroad, by this influence the charter of this city has been taken away, and the next attempt may be to take away our lives. The mobbers in Hancock county are still prowling around like so many blood-hounds, or so many hungry wolves, howling over the blood of some innocent sheep which they have murdered to gratify their ravenous appetites; they cry robbery, when it is evident that the greater part of the theft they speak of really does not exist, while on the other hand, bee-gums have been stolen and gums found by a Mormon’s house and the honey in the house of a mobocrat, and many other circumstances. They do this in order to justify themselves in the eyes of the people for murdering Joseph and Hiram, for they know that they cannot make it appear that the Mormons did it. They gather up the chips whereon Joseph bled and send them from one to another hundreds of miles in token of triumph. My very soul shudders at the thought of their wickedness, especially when I think how soon the wrath of an offended God will be poured out upon them.
   Surely all manner of evil is spoken of us falsely for Christ’s sake, but we know that through much tribulation we must enter into his Kingdom. But in the midst of our afflictions, our hearts are made to rejoice for we put our trust in that God who is able to light up a smile in the aspect of woe. Yea, his spirit is sweeter than the juice of grapes, and his approval is preferable to the smile of princes; his favor is richer than the finest of gold, and his wisdom transcends in wisdom, he will perform his work and accomplish his purpose. Man cannot prevent it. The principles of truth, and truth is everlasting as Himself, therefore His kingdom will stand, and those who abide its laws will come up before him to dwell in his presence. Therefore we will adhere to his statutes and will in the new and everlasting covenant, not counting our lives dear to us.
    Mother, I often ask myself this question: Why am I here along, without any of my connection? Why do they not come unto the work? The answer is suggested to my mind: They worship God and think that is all that is required of them. If this be the case, I wish to refer you to the 8th Chapter of the Acts, where a man of Ethiopia had been to Jerusalem to worship, and was returning, reading his bible, when Phillip came to him and preached to him and the first water they came to, they went down into it and he was baptized. I also read a chapter where Lydia worshipped God, yet she gave heed to the Gospel as preached by Paul. Though the Lord opened his heart that she might receive his word. Now, if the Lord has not opened the eyes of your understanding to see the necessity of His church being organized, according to the New Testament pattern, I entreat you to pray to the Lord in the persence(sic) of your soul, that he would open your heart to receive the truth of all that he has designed for our salvation. Mother, tell me your mind upon this subject in your next letter.
    I must begin to come to a close. Give my love to Grandmother Byrne and mother Young, and to all inquiring friends. I beg to be excused for bad writing and spelling, for the children are very noisy, and little Samuel is hanging around my lap. I called them around me and asked them what I should tell you about them. Francis says she wishes I would put her in the office with the letter and send her to Tennessee to see her grandmother. Now, said she, “if you will tell them that it will tickle them.” Miriam sends her love to Granny Byrne, Anna Martha says, “send me too.”
   We remain, as ever, yours in love until death. R. B. and A. D. Young.

In the Archives Looking for Utah .... in Tennessee

Yesterday, while I was on my way to pick up my daughter from school, she called me saying she wanted to stay late and have pizza with friends. I was in Nashville already and it wasn't practical to drive home and then back into town, So very unexpectently I had some extra time. To make the most of it, I dropped into the Tennessee State Library and Archives. There was still about 90 minutes before closing time.

On an earlier visit I had struck out looking for the origin of the small town of Utah, in Decatur County Tennessee. I am trying to see if there might be a connection with a group of Smithites who were said to have built a community in that very area. This time I spoke with the librarian. I explained what I was looking for, where I had looked, and what little I had found already. I knew the area is still called Utah today, and that it was called Utah in 1966 (from an article on a Presbyterian Church there), and a photo of the "Utah School" is somewhere in the archives dated 1939 (the archive closed at 4 pm). But the small section in the State Library on Decatur County had no more. So he started digging. He got me the names and addresses, including an email address, for the Decatur County historian and the Decatur County Historical Society. We even checked for discontinued post offices. In the end we came up empty handed. But perhaps one of the contacts will yield something.

I thanked him for his help. and walked back to the stacks. I didn't want to come away empty handed, so I selected a Grundy County history from the shelf and began looking for something I knew was there. Then the librarian had another idea. He brought out two verticle files; one on Decatur County history and a second on Mormons in Tennessee. The library has these verticle files to hold clippings on popular subjects.  I have seen the one for the Cane Creek Massacre. But it had not occured to me to ask if there was one on Mormons.

The file had many of the same things I had already found in the last couple of years. Oddly enough it even had a diagram of the Mormon Cemetery at Winter Quarters, though I could not determine the connection to Tennessee.

But the most exciting thing I found was letter, transcribed and published in a newspaper in Putnum County in about 1929 from a woman in Nauvoo to her mother in Tennessee. The letter was dated January 25, 1845. It was address to the "great grandmother of Mrs. S Hayden Young" and signed R. B. and A. D. Young. I suspected this might be the same Young family I have seen before, so I pulled out my notes and found a match.

I am pretty sure this is Rhoda Byrne Jared Young and her second husband Alfred Douglas Young. The editor of the newspaper certainly felt it was written by the daughter to her mother. But more on that next time.

A mobbing in Putnam County

In Putnam county, Tennessee. February 14th, 1885, Elders Joseph Franklin Miller and George Wilson were at the Rutledge home helping them prepare for emigration to Zion, and had just finished nailing the last packing box shut. Elder Miller decided to go to the Samples home for “some pop corn and a popper to help pass the night away.” As he left he heard the neighbors’ dog barking and thought it odd that the dog would see him a such a distance. Turns out the dog was barking at a mob of about 22 men. They had just left the Sample home looking for the Mormon missionaries, and were on their way to the Rutledge home. As luck would have it, they missed Elder Miller in the dark. Elder Miller didn’t see them and so continued on unaware to the Samples home.

Meanwhile the mob arrived at the Rutledge home where they convinced Elder Wilson to accompany them, with a promise that he not be hurt. As they left towards the woods they asked for Elder Miller and was told truthfully that he was back towards the other home. When Brother Rutledge tried to come along, however, was refused permission to join them.

While in the woods, the mob searched Elder Wilson. He freely offered that he had nothing but a knife on him, which he gave to them when he was asked. But then an argument broke out among the men saying that “neither his money nor any of his things should be taken from him.” Someone obviously in authority ordered that his knife be returned to him, which it promptly was.

The mob led him back to their horses and they rode him off about a hundred yards. There he was left with two guards while the other returned to the Samples house to look for Elder Miller. One mobber said that he didn’t “give a damn to get any of them but Miller.” “Miller came out to preach” said another snarlingly. “Yes” said a third “he’s a real hellcat.”

Meanwhile Elder Miller arrived at the Sample home where several sisters were popping corn. While he waited in the other room, Sister Rutledge’s baby awoke and started crying. For some reason only Elder Miller could comfort the child. She even preferred him to her own mother. After finally calming the child back to sleep, Elder Miller started back to the Rutledge home with pop corn and a popper. But found no one there. Confused and still unaware of the mob, Elder Miller was startled by voices outside the home. But for some reason he felt prompted not to investigate. Instead he knelt and said a prayer. Immediately he felt calm, and settled down to stoke up the fire. It wasn’t long before sister Lambert and sister Rutledge came to the house and warned him of the mob. Thinking the mob was right behind the sisters, Elder Miller quickly went into the woods and hid.

At the same time Elder Wilson was being questioned by the two left to guard him. They would sometimes step away to converse with each other privately. Elder Wilson thought he heard them arguing about whether to kill him or not. But before either one had the chance to try it, the rest of the mob returned empty handed from searching for Elder Miller.

While the mob was considering their next course of action, a pistol fired quite by accident by one guard and hit the other guard ( a local bailiff) in the foot. Several members of the mob took the injured man aside and tended to his wound.

The mob insisted that the Elder Wilson take his companion and leave by Monday (two days later) but insisting they did not have money to travel, they granted him thirty days to get the money together but that was the “extreme limit of [their] grace.”

They then secured Elder Wilson fast, administered twenty lashes upon his back with beech limbs, and turned him loose. Elder Wilson was not seriously injured by the blows he had received, and in a short time was able to join Elder Miller. The names of these mobbers were never learned. But one local man said it was “constables, ex-constables and Methodist preachers.”

A Misunderstood Apostasy

In the Spring of 1842, Elder J. D. Lee, a missionary in Tennessee, came upon a branch of the church at Indian Creek in Putnam County organized by two brothers, William and Alfred Young. The two had joined the Church elsewhere in Tennessee and had been ordained Elders. They decided to return to toen they grew up in and share the gospel with their relatives. Having done this they moved on to Nauvoo and left their father John Young to preside over the branch. But by the time Elder Lee arrived, however, the branch was under the influence of a Mr. Daniel Hunt, who claimed “to be the personage spoken of in the 20th chapter of Revelations who is to bind the dragon a thousand year” They had even begun to send out their own missionaries to neighboring De Kalb and Smith counties using grand displays of power. “One of these miraculous displays of the spirit, was exhibited in raising one of [their]ministers who died while on his mission to this place.” Elder Lee was appalled by the doctrines they taught, namely that...

They taught their converts to contend for the same spirit which they possessed, and when they obtained it and were impelled by it, it produced a change of countenance depicted with horror; a trembling, twitching, falling down and wallowing in the mud; others would snort like wild beasts, bark as dogs, run through the creek, pretending to sing and speak in tongues, crying prophecy, prophecy; others would lie in a swoon for several hours, and springing to their feet again, state that the spirit had commanded them to chastise certain characters who were present, and would then fall upon them with all their strength as though they were to be exterminated in reality; one of these young ladies feel on her knees before me, and said, although I was a stranger yet she loved me because I was a preacher, and attempted to put her arms around my neck; I put forth my hand and rebuked the evil spirit by which she was actuated, and she immediately fell to the earth and wept with shame.

Elder Lee along with his companions, Adolphus Young (who was related to the William and Alfred Young)and Samuel B Frost, worked long and hard to correct the false doctrines they had been led to believe. Ultimately he was largely successful. Elder Lee sent a letter to the editor of Times and Seasons, describing the situation at Indian Creek and accusing William and Alfred Young of teaching false doctrine. The letter was printed in the paper and it shocked the Young brothers. Alfred wrote about the accusation.

It seemed very severe on us as we had preached the gospel in all sincerity of heart, and in our simplicity had believed in the gifts of the Gospel as promised to the Saints in all ages. Whatever we had done we did it in the name of the Lord Jesus Christ never failing to give him the glory.

Eventually the two brothers were seen by the High Council of the Church to answer for Elder Lee’s charges. Alfred continues...

The Council was much divided but finally decided by a majority vote that we should acknowledge that our labors in Tennessee were not of God, but of the devil, that we had been deceived and had acted under evil influences.

But after coming to a decision, the council decided to take no further action. They did not even make the two reply to the council there and then. The brothers left the council dissatisfied with the decision. Each walked to their own home. Along the way, however, Alfred ran into Brigham Young who after listening to his story told him not to be concerned. The church had need of men of faith like him, and that it will be alright. His brother similarly ran into Hyrum Smith on his way home. He told him essentially the same thing. But Hyrum went further. Using his position as editor, he published the brothers’ names in Times and Seasons as being in full standing and fellowship in the Church. Eventually the High Council's decision was dropped and the incident was chalked up to a misunderstanding.

Cookeville Meetinghouse

The Cookeville Branch was organized in the later part of the 1960's as part of what would become the Nashville Stake (in 1970). They met in the basement of a grocery store at first and then moved into the Veteran's Building in downtown Cookeville. In 1973, they got their own building, (981 S Walnut, in Cookville) which was added upon in 1976, the same year the branch became a ward. The building was further upgraded to a phase 3 in 1986. In 1992, the ward became part of the new McMinnville Stake and a new branch (Burgess Falls) was split off. Today there are two wards (Burgess Falls became a ward in 1994) in Cookeville, Tennessee. They share this meetinghouse.