Eliza Sorensen by Arlen Clement
Contributor: Doug Oakes Created: 1 year ago Updated: 1 year ago
Before Mads had come to Zion he had heard of the United Order and said that he would join if he ever had a chance. In April of 1877 he had that chance and did move down and join. It was only about 25 miles south of Panguitch. Sine relates that "I remember how I begged Father to let me stay in Panguitch and work, for I had got acquainted with the young folks, but he insisted on me going. I remember I cried all night when we first reached Orderville." The Sorensens "turned in" every thing they had to the Order. Hans had received grain as payment for herding cows the previous year in Panguitch. This also went to the Order. They were then given back what was needed to live on. They joined the United Order the same month the St. George temple was dedicated.
"In the center of town was a large dining room. Three rows of tables extended the length of this long room. Here the 600 members were served their meals. My first introduction to the "big table" for supper was to see several boys crumb bread on their plates and pour molasses and water over it and eat it like bread and milk. I learned later that Brother Allen, who drove the milk wagon upon the road up and down the canyon was late this evening. William Black had charge of the dining room and kitchen. Women would take weekly turns working in the kitchen and six girls were appointed to wait on tables. We really enjoyed this work. We also learned to braid straw and make hats, card wool, spin yarn, and knit. I also worked on the dairies and went on the ranches. These journeys were made by ox team, and we had many amusing times and experiences. All religious and social activities centered around the dining room. Dances opened and closed with prayer. Most of the young people wore clothes made from the factory [in the Order]. I was real proud of my dresses and shoes I had bought before I came."
Eliza said "We lived in the United Order, ate to the Big Table and all the houses were in a fort shape. One big house that has 16 rooms, the Bishop and some of the leaders lived there and the Post Office was there. The houses were joined on each other with only openings for the wagon and people to walk in and out on a 10 acre plot. Our dining room was in the center. Our kitchen was on the back and our good bakery was on the back of the kitchen. What good bread we had. Yeast and salt risen, what good bread. We had three rows of tables the length of the hall and every family knew their table. I loved the potatoes and gravy, good bread, butter sometimes, but always good molasses and different vegetables. Some meat, but we had to plant the fruit trees before we had fruit. Our bakery was made of brick, a thick wall with a fireplace and holes in the wall big enough for big drippers to go in and bake the bread. Everything was home made. There were men over the sheep, some took care of the cows and horses. We had summer range and winter range, and only fed [hay to] cows and horses. We had to wash the wool and then a carding machine that ran by water power carded wool into the rolls, and every family had a big spinning wheel. Mother had one she could sit down and spin, but Marie and I spun on the big wheel. We had a reel that we could wind the thread on, and thread 40 around the reel, was a knot, and 10 knots was a skein and we got so we could spin 3 skanes [skeins?] a day. Then every 6 families had a loom to weave the cloth on, and we could have different colors. Indigo blue, and madder dark red. We grew the madder roots, boiled them and put alum in them. A big alum hill was close by. They mostly made frilly gray cloth, black wool with white wool. We also made straw hats out of wheat straw. They had a big room where they could bleach the straws and hats after they were sewed. Some were made of black straw, some of white and some of black and white braid for boys and men. We would split the big straws and sure make some pretty hats, both 7 and 14 straws. We also had a mulberry patch [tree?] to gather mulberry leaves for our silk worms to eat. And the worms would spin yellow silk thread. As big as a peanut, and the women could twist 2 or 3 straws and make beautiful silk ribbons on a little loom. They also made beautiful flowers [out of silk] to put on our hats. Some were made out of horsehair colored.
AUNITED ORDER IMPLEMENTATION AND OPERATION
On 28 February 1874 Brigham Young announced from his St. George winter home that he had initiated the United Order. " We have organized six companies after the order of Enoch. We go up the river next week to organize the settlements. The brethren and sisters all seem ready to go into this order of oneness of heart and hand. Thank the Lord the people are so prepared for it. With the fire of the Gospel burning thus brightly, we need not fear the efforts of our enemies." Brigham Young had a vision of building a people, worthy and prepared to return to Jackson County, Missouri, and prepare that place for the second coming of our Saviour. He had stated several times that consecrating everything The Lord had blessed us with and joining a United Order was the ticket to Missouri. He had asked for a show of hands of those willing to follow their Prophet. There was never a negative vote. But voting with the hand is often different than voting with the heart, time, and possessions.
Brigham Young further said that " The time had arrived when we should conform to the revelations contained in the Book of Covenants, to be one. To enter into this friendly, brotherly labor is the present duty of the saints, and has been during the last 40 years. The question is are we ready, and are we willing? The answer is with the people themselves." Erastus Snow talked after President Young and said " I have spoken much to the people of the south [Utah] during the past twelve years and during the past four or five years especially, on co-operation. I want to see action now instead of talk." A majority of Saints living near the 2 dozen or so United Orders did join but very few consecrated "Their time talent and every thing the Lord had blessed them with, to the upbuilding of The Kingdom of God here on the earth." Many joined, but few stayed very long. Brigham Young's death in 1877 brought an end to most of these United Orders. But the Fackrells and Sorensens were made of good stuff. They would finish what they started and what their prophet had asked of them.
The Mt. Carmel folks, including the Fackrells, had been a part of the of the Kanab United Order. It probably was more of a cooperative than what Brigham Young envisioned as he spoke of the United Order. They had part of their land and industry in common but they held back the best to work and profit by themselves. Most were "fence stradlers". Those that did want to go all the way were held back by those in the community who were lukewarm.
In March 1874, under the direction of John R. Young, the settlers of Mt. Carmel organized their own United Order. Ninety-four [24 families] of 112 persons said they would join. Within a few months a segment wanted to abandon their effort. Most of these dissenters were those with the most to give if everything was held in common. Despite the withdrawal of these affluent members, the Muddy Mission saints voted to finish what they had started. Following the advice of Howard O. Spencer, who had been sent down by Brigham Young to help resolve problems in the community. Those favoring the United Order elected to pick up "lock, stock, and barrel" and move two miles up the Virgin River to a new land. "They selected a townsite at the mouth of a small canyon on the north side. Settlement began in March 1875 and continued until the whole community who were desirous of laboring together were moved. They called their community Order City, which was later changed to Orderville.
"While some of the settlers cut a canal and planted 300 homesteaded acres to wheat, corn, oats, barley, potatoes, sugar cane, alfalfa, garden, and orchard, others surveyed the land and layed out a townsite, 30 rods square. All of their economic property, both real and personal, valued at approximately $21,500. in 1875 prices, was deeded to the community corporation. This property included 335 acres of land, 18 houses, 19 oxen, 103 head of cattle, 43 horses and mules, 500 sheep, 30 hogs, 400 chickens, a threshing machine, reaper, mower, cane mill, 30,000 feet of lumber, and a variety of farming equipment, provisions and supplies".
In connection with the founding of this new United Order the members desired to show total commitment to The Lord, to their leaders, and to their fellow members by being rebaptized. A sacred religious ceremony was held at which each person was baptized by immersion and placed under a solemn covenant to obey certain rules suggested by Brigham Young as being essential to harmonious and successful Christian living. It was evident that the members believed the Order was ordained of God.
A group of laborers was immediately assigned the task of building the homes and the dining hall, which was 22 by 40 feet. The dining hall could feed everyone, in shifts, and was also used for religious meetings, school, and social affairs. They also built a large apartment house, United Order office with storeroom and shoe shop attached, blacksmith shop, carpenter shop, cooper shop, tannery, school house and telegraph office, woolen factory, garden house, and dairy barns and sheep sheds. Each family was to have [but not own] a separate home, and these were to consist of one and two bedroom units or "shanties", joined together in a fort-like arrangement around a town square. The typical home had a living room twelve feet square and an adjoining bedroom 8 by 12 feet. The chief of the local Shivwits Indians granted the Order the perpetual right to graze its cattle on Buckskin [kaibab] Mountain in exchange for a rifle and some ammunition. They attained almost complete self-sufficiency and were relatively immune to price fluctuations of the outside world.
The items that couldn't be produced in the Order were obtained by trading their surplus. They produced an excess of wool and freighted it to Washington, Provo, Nephi and Salt Lake, and traded for the supplies they needed. When Fernando Sumner Fackrell was in his mid teens, he worked with the sheep. The practice [then and now] was to dock [cut off] the lambs tails. Fernand sheared the wool from the useless lambs tails and secretly stowed it with the other wool going to Salt Lake. He privately [and secretly] traded his wool for a pair of store bought pants. At the next dance he had the eye of every one for a short few minutes. He was "called down" by the bishop's counselor, and ordered to go home and change into Orderville pants. His "store bought" pants were confiscated as well.
Buckskin and blankets were obtained from the nearby Navajo Indians by trading horses. In 1876 the Order bought a $2,000. interest in the Washington Cotton Factory and obtained cloth in exchange for wool. The next year a tract of one hundred acres of land was bought and several families were "called" to go and raise cotton. This community [near St. George] lived in houses built together in a long row. Mads and his family were called and he was so happy because they lived near the newly completed St. George Temple and were able to complete much of their temple work, for themselves and for some of their ancestors. They allowed Hans to receive his endowments at age 14 so he could assist in the temple.
At first all were equal. Then some felt their contribution was more valuable and therefore they should be compensated more. After 1877, they operated on the price system. Values were given to all commodities, as well as to labor, and each department was charged for it's use of labor, horses and wagons, oxen, lumber, furniture, blacksmith services, wool, feed, food, and so on. The cost of two rooms, kitchen, and fuel for a family in 1877 was $21. After 1877 members picked up supplies at the store, against their credits for labor. David Bancroft Fackrell was the Order storekeeper.
The board of management met at the beginning of each year, required an accounting of stewardship for each department head, and made assignments for the coming year. David Bancroft was a board member throughout the life of the Order. " On February 12, 1877, the board met and decided that a committee of three should be appointed to straighten up the Order accounts and get things in proper shape to go ahead with our business as a United Order. Accordingly, Brothers John R. Young, Bateman H. Williams and David B. Fackrell were appointed as that committee". Administratively, the order consisted of thirty-three different departments from Blacksmith to Woolen Cloth manufacturing. For each of these a foreman or department head was appointed. The remaining members of the Order [both male and female] were assigned to be assistants in the various departments. Minutes of a February 14, 1880 meeting shows how this was done: " On motion Persis A. Spencer to take charge of the boarding house, with Susanna Fackrell and Elizabeth Brown as assisting house [department]". " On motion Edward M. Webb was sustained head school teacher, with Francis L. Porter, Mary Fackrell, and Ann Cox as assistants". Joseph Fackrell was assigned to be assistant wood hauler. After all the foremen and their assistants had been selected, the minutes of these meetings were read to the entire Order, assembled in the dining room, and prayers were said for the success of the Order for the year".
AAUXILIARIES AND SCHOOL IN THE ORDER
Before the schoolhouse was built in 1886, school was held in the garret of the "big House" and in a lean-to room near the Store House. Robert Marshall, a Protestant Minister from Salt Lake, was brought down by Bishop Spencer to teach school in 1875 but stayed only one season and then resigned. Susanna Sumner Fackrell, Eliza Sorensen, and Mary Fackrell Fowler also served as teachers or assistants. The children learned from the scriptures, Wilson's Reader, MacGuffey's Spelling Book, and other books.
The Relief Society was organized in Orderville February 16, 1874 with Clarissa A. Hoyt as President and Clarissa Wilhelm and Susanna Fackrell as counselors. There were 26 members enrolled. Later Susanna served as President.
The M.I.A. was established June 10, 1875, just the next year after it was begun in Salt Lake. Marie Sorensen Jensen served as President for a couple of years, Mary Fackrell [Fowler] was a counselor for several years.
The first Primary in the Church was organized in Orderville on February 16, 1881 by Eliza R. Snow and Zina D. Young from Salt Lake City. Three primaries were set up with Marie Sorensen as Secretary of the 2nd primary and for the 3rd primary Susanna S. Fackrell was President and Fernando S. Fackrell was Secretary. Eliza Sorensen served with Susanna in the Primary later that same year and continuously served as a Leader in the Primary for 50 years. She was belatedly recognized for this great accomplishment in the 1940s by the Primary General Board and given a pin. As she told about this recognition she always stressed that she did not ask for the award but that someone discovered it and did it without prompting. This was the way Eliza did things. She didn't need recognition. She always made it look like someone else besides her was responsible for the good deeds. What a Saint she was.
AINSIDERS VIEW OF ORDERVILLE
Marie Sorensen Jensen wrote. "I believe we had beans for our first meal there [Orderville]. All the houses joined except at the corners of the square. One big house, two story, with a porch all around was in the center. A little ditch ran close by. I remember the first boy I saw there, I didn't like him because he laughed at my talk. I never learned to like him.
The big kitchen and bakery on back of the big living room which was in the center of the square was where all the meals were prepared. When Brother Robertson blew the bugle, we knew it was time to eat. all the children ate at one long table. There were some women who stood behind us. One women we all remembered, Auntie Harmon. She saw to it that we all cleaned up our tin plates of all the food, and when we were through eating, I learned to say to her, 'Auntie Harmon, please, I'm done.' She would nod her head and away we wood go as full and satisfied as if we had sat at a Queens table. A Brother Black baked all the bread. There were double fireplaces- openings at each corner of the room. All our meetings were held in this room, also Sunday School.
Father [Mads] worked in the fields, digging ditches mostly. Every time it rained, the town ditch along the hills would fill and run over. I told you we lived there for 20 years and not a well there. No wonder there used to be such a lot of sickness and fever. Now every thing is modern, even the cemetery across the valley looks green instead of the sage we used to see.
They would always have prayer [and a hymn] before the morning and evening meals. One evening I remember some of the people were crying. Mother told me Brigham Young had died that day, August 29, 1877. I had seen him once while we lived in Panguitch. Mother told me he was our Church President. What a wonderful man he was.
We had a fine Sunday School, Brother Claridge was our Superintendent. The first song I learned was, 'Lo, a Temple Long Expected, in St. George Shall Stand.' Mother told me they would soon have it finished and she hoped she could go there. They had gone through the Endowment House before leaving Salt Lake, also my brother Sern had gone to the Endowment House and he said to me, 'The covenants I made that day have kept me going for all of my life, I have never forgotten that day.'
My first school in Orderville was in a bowery south of the big house. A Brother [Robert] Marshall, who had a stiff leg, was our teacher. He would let us take turns ringing the bell. Some of the boys ran away from him when he wanted to punish them. I only had to stand in the corner on one leg once, for not getting my lesson. Eliza, my baby sister, was put in the barrel one day, which was another form of punishment.
We all dressed alike in homemade clothes. They were good and warm. We also had homemade soap. Brother [David B.] Fackrell was the head man in making soap. I never saw any candy there, only that was made of molasses.
Another kind, fine man, was our Bishop, Howard Spencer, Brother Carlings son-in-law. What a good, kind father he was. We children would gather around the big house, and he would give us all a piece of dried deer meat. I'll never forget the prayer he offered at the close of a meeting where Apostle John M. Smith and John W. Taylor had been speaking. But after the singing by the choir, he dismissed the meeting, and said 'Oh Lord, Make something of us if you can, Amen.'
Now something happened that took us away from Orderville for two years. The Order had purchase some land near Washington, [Utah], a cotton factory had been built. It was a big advantage for the people to get cloth by machinery. My parents were called to go there. We still lived in the Order and ate at the big table. We were six days on the trip where now they go through the tunnel at Mt. Carmel and get to St. George in time to go through the temple at 8 in the morning.
Hans drove the cows. I remember the black ridge where all the wagon wheels were locked and we all walked down. Father made a shack of willows where we slept. They built a two room basement, one room was the Palmers bedroom and the other was our kitchen where we all ate. Sister Palmer had her 12 babies here. We always sang and prayed at night before we ate. Henry Ammon would lead the singing. Sometimes Joe Crofts, another young man, would nudge him or say something and he would sing flat.
Brother Palmers second wife died at Orderville so his 5 children came to live with 'Aunt Sally'. She was as good a wife as I ever saw, cooked, sewed for all that family and all the rest of us. Of course Mother and Sister Nielson, Lettie Cox and others helped, but she had the responsibility. Mary Etta Crofts was our school teacher. We had a willow shade and one or two books, she would have us read and spell.
I spent my 10th birthday there and I was so happy. I had learned to Knit the American way, the yarn in my right hand, how I did try. Emma palmer was my best teacher and I got so I could knit my stockings as fast as she. I thought I was really smart. We would measure the cotton yarn, tie a knot and away we'd knit. That fall there were 12 boys and girls sent from Orderville to pick cotton. Among them was my future husband. Eight years after that I married him, over those enticings of others who thought he was tops, and he was.
What fun we had fighting mosquitoes around the fire, playing run sheep run and other games. sometimes we had a melon but not once in my life did I see any one smoke in Orderville. Where else can you find a village of 500 and never smell tobacco? Orderville was just O.K. for us youngsters.
I will tell you about a wonderful Mother and that Mother was mine, Kirsten Larson Sorensen. I can never remember her saying anything about her father. She was an only child born when her mother was forty. She lived in a little rock house with her mother who worked 2 days every week for the Landlord, to pay the rent. Mother was straight and had dark hair, the most beautiful women I ever saw, to me. She was always good natured, never saw one so kind to everybody. Even the Indians found something to eat when they would come begging. Auntie Ina Corrall would always get piece of butter every sunday from mother. Her little room joined Mothers when the Order broke up. Father left that shack there till she died.
The first temple in Utah was dedicated in 1877 in St. George. What a blessing for Father and Mother that they were called to live at the cotton farm not many miles from the Temple. In 1878 my Mother and Hans, who was only 14, worked there for all the names they had. Father went through for his two brothers, but he couldn't speak english very well so they let Hans do the Temple work for the men.
We girls stayed with Father at the cotton farm. Eliza and I went over once with E. Palmer to take some provisions for Mother and Hans. They rented a little room not far from the Temple. Mother would go out washing on the days she was not in the Temple, not much to eat or keep house with. Yet they stayed there until all her names were finished that she had any records of. Her little son never forgot her sacred work there. I wonder if Mother could not see into the future and know that he would be the only one with her holding her hand when she died.
I must tell you what a missionary she was. When this son [Hans] went on a mission to Denmark, he was there over two years. During this time, she was busy visiting the people in 8 little towns in our valley [Long Valley], telling them of the poor conditions the saints lived in where her son was. An old man, who had a good home, was the first to save $75.00 to send for a house-keeper. A Sister Larsen, with an only daughter, agreed to come and marry him and send for her daughter later. I must say what she thought of him at first sight. We had taken her down to see him, Mother, little Ivan, who was born while Hans was on his mission, and me. Mother was the interpreter. The old man was so glad to see her he almost cried and he stuttered a bit. She said in Danish, 'No tak ye vill sike ha hem.' He said to Mother 'What did she say'? When he found it was 'no thanks, I wont have him', He said,'Very well, go and earn the money and pay me back and I'll send for another.' She went and worked for brother Esplin for 8 months, then came over and told Mother to tell Hodnett she wanted to marry him. Hans took them to the St. George Temple and they were happily married.
Father had sent $75.00 for his sister's immigration but she would not come as her husband wouldn't com, they were old. So Hans let another old maid come. She had taken care of a little boy, Emmanuel, who a Mrs. Jolley had sent for. When the boy was taken to M. Carmel, he couldn't understand them and cried so they came up after her and she went to care for him. A Brother Jolly had lost his wife. He fell in love with her and married her, paid Father the $75.00. He had also sent for a 14 year old boy, so it was so good for them both to be together. One of the girls the Primary sent for lived with me till her folks came. She has a good husband, a fine home and family. The little girl, Christine, Sister Fackrell [Hannah] sent for, married the Bishops son, had 8 daughters,was a good mother. She died in Idaho a few years ago. All the others turned out well. So the nine immigrants who my brother brought with him were in Zion all because a little Danish women would walk for days pleading in her broken English for someone to send for a poor immigrant. She was a real missionary.
My Father, Mads Sorensen, was sturdy and strong built, always doing the hard work, digging ditches, grubbing sagebrush. I can never remember my Father kissing me, although I know he did. We were not a kissing family. We all had faults. Father had a few but not bad ones. I believe his parents were a little stern or cross and Father leaned a little that way. He set us a good example, was a true, blue Mormon. I never saw him taste anything forbidden in the word of wisdom. He always went to his meetings, although he couldn't understand everything. He never forgot his prayers, would kneel alone if he ever came home after we were in bed and prayed out loud. He was willing to do what he was asked to do while living at the Cotton Farm. His legs would get big ulcers. He had a bad rupture, always wore a truss. It made him sore, no wonder he was a little cross at times. When his old body was wearing out, how glad he was when we went to see him.
One day I was down there, his 4 room house was always so neat and clean. His brass milk bucket was shining in the sun. I was talking to Mother, and my two little boys, how Father did love them. I stepped out into the room that was little used and there was Father on his knees. He said, 'Marie, I'm praying.' I was so touched, and I just stepped out, couldn't say a word. Poor old Father, stiff and old, heavy with dropsy, yet willing to get down on his knees and thank his Heavenly Father for all his loving kindness to him. He was always true and kind to Mother, leaned on her as she was quick to understand and always decided right. God Bless His Memory.
After two years [at the cotton farm], how glad we were to get back to Orderville. Now my schooling really began. Willard Carrol and L. Porter were our teachers, afterward, Edward Webb. What a splendid teacher he was. We studied all in one room, but later we separated and had more rooms.
I still remember the little cedar tree where Vina Carrol, Chastie Covington and I used to go every day to say our secret prayers. Each one had her place, all clean, where each would pray. Old Orderville was good to us, in work and play and religion.
We braided our own hats and also for others, of straw. When I braided 10 yards, a days work, I would get 20 cents credit. The girls would get credit for spinning. What a family, what a happy family.
Before I was married, Orderville had a factory, run by water power, and a spinning wheel that would draw out 200 threads at a time. Brother Porter ran our spinner. It was located up the little river about 5 miles. A Brother McClelland from England was the head man. They wove the cloth, made bats for quilts, yarn for stockings and other things. Brother Cochrans knew how to thread and run the looms. I was one of the first girls to work there. The money we used was made of pasteboard, round like a milk bottle cap. I often wondered why the Order broke up. Several families had moved away, some said they were given permission to do so. My uncle was sent to prison, just after the birth of his first son. Many other fine men did the same instead of giving up their families. The life of a polygamist was hard".
AELIZA SORENSEN FACKRELL EXPERIENCES IN ORDERVILLE
"Our Bishop's name was Howard O. Spencer, what a good man he was. Sine was married to Brady Englestead. Then Father and Mother and Hans, Marie and me, were called to go to start a cotton farm 3 miles from Washington and 8 miles from St. George. There were five families and we sure were pioneers. They cleared off the willows and trees and brush, and plowed in the spring. They planted peach pits, we had a garden, the men and women sure worked, in the summer it was hot; but the winter was mild, just right. We all had willow shanties with a canvas top to sleep in and a big basement with windows and doors in it to eat, and one family lived in one room of this. While we were there Father took out his naturalization papers, then we were Americans. While there I was baptized in Washington, in the mill race of the Cotton Factory. Baptized May 5, 1879 by Elder McCane. Confirmed the same day by Elder Marquis Funk. We belonged to the Washington Ward.
We lived at the cotton farm 2 years, while there Mother, Father and Hans went to the St. George Temple and did Temple work for quite a few of there friends. We all went to the Manti Temple and all the children were sealed to Father and Mother. What a wonderful privilege that was. When we moved back to Orderville, Father and Hans worked on the farm, and we went to school. We had a very good teacher, Edward Webb. We also had good Sunday Schools and meetings. I sang in the SS choir when I was 9 years old. I would sing alto. How Father was so proud of us, Marie and I when we would dance the shoemaker dance for company. When I was 10 years old Sis. Eliza R. Snow came to Orderville and organized the primary. We had leaders that could sing so well. We gleaned wheat and gave some to Mother to pay to the R.S. as they were storing grain at that time. The last year I went to school I helped our teacher Willard Carrol teach. I had the 3rd grade and I took 3 subjects. He gave me $2.00 a week and I got me a lot of things to put in my hope chest. My brother Hans was called on a mission to Denmark and he left in April.
The next December I was married to Fernando S. Fackrell. Marie was married 2 years before to Reuben Jensen. We were married in the St. George Temple, Dec. 16, 1887 by John D. T. McColester. We lived in one of Grandmother Fackrell's rooms. We were married one year and 7 months when our first sweet little boy, Cyrus Fernando Fackrell, was born on 13 July 1889. I still went to Primary, was their choir leader and taught them songs in our primary book. I was also Secretary of the YLMIA.
We bought a home and some land and moved to our own home, but Grandmother Fackrell [Susanna] was so good and kind to us. We had a fireplace and a kitchen down stairs and a bedroom upstairs . In this home Hugh our second boy was born, on April 17, 1891. He was my sweetheart, with red hair. The 2 little boys were always so happy together and how they loved to go to primary and when old enough would sing or recite. Our first baby girl was born Dec. 26, 1892, lived long enough to be blessed by Cyrene Fackrell, but died that night.
She was a 7 Mo. baby. We named her Bertha Fackrell. What pretty dark hair she had. We did not have any Doctor there. I think Cedar City was the closest Doctor, but we did have a good midwife. In a little over a year I had another baby, 27 Mar. 1893, a little baby boy, but he only lived about 6 hours. We named him Earl. His Grandfather, David Bancroft Fackrell blessed him that day. He died that night. On September 20, 1895 I had another sweet boy baby. He was born in Orderville, Utah. I had received a blessing that I should have good health, so I could carry my baby to its full time. And I did. He was a healthy baby boy. We named him Hardy Cluff Fackrell. He was my baby for nearly 4 years".
Sine relates: " The first time I saw my future husband, Brady Englestead, he was on a donkey, had on pants made of factory cloth. They had shrunk almost to his knees, and he had on an old straw hat which was made in the Order. His feet almost touched the ground, for he was about 6'3". We were both called to go to the Cotton Farm near Washington to work. Here, we became engaged and were married in the St. George Temple on April 17, 1878. I was 16 and he was 19. We lived in a wagon box on the farm for some time, then we moved to Mt. Carmel. When the Order broke up we received a span of oxen for our share, old Tex and Brin. We got a wagon of his Father and felt quite independent."
ATHE UNITED ORDER ENDS
"The Order was continuing to grow and prosper. New farms were purchased, new enterprises were initiated,and new investments were undertaken. General church authorities were so impressed with the Order members' sense of responsibility and enterprise that the Order was given charge of the large church cattle ranch at Pipe Springs, Arizona. The community was even giving serious consideration to the purchase of the Washington Cotton Factory. Many people in southern Utah began to wonder if it would not be long before the Orderville company would own the whole region.
"Despite the external and internal problems confronting the Order, it is not unlikely that the Orderville experiment would have been continued in one form or another for many years had not national legislation interfered. Adoption of the suggestions of the First Presidency, a clarification of individual responsibility, provisions for young people, and careful choosing of new members, would have made the Order workable, if not ideally efficient. But the enforcement of the Edmunds Act, beginning in February 1885, dealt the Order the coup de grace. Passed in 1882, the Edmunds Act provided fines and punishment for the practice of plural marriage and 'unlawful cohabitation.' When federal deputies began circulating through the territory early in 1885, many Orderville leaders, most of whom had entered into plural marriage, went into hiding to avoid arrest. Some of these men, including the president, Thomas Chamberlain, were eventually apprehended, convicted, and sent to the Utah Penitentiary.
In consideration, therefore, of the internal stresses and strains that had rent the basic institutions of the Order; the changing economic climate of southern Utah, which had stigmatized the Order as 'unprogressive'; and now, under the prospect of being completely deprived of a functioning leadership by the enforcement of the Edmunds Act, the general authorities of the church counseled the dissolution of the Order in 1885. After listening to the advice of apostles Brigham Young, Jr. and Heber J. Grant, who had gone to Orderville to represent the church, the members voted- somewhat reluctantly, according to diaries and reminiscences- to disband.
It was easier to vote to dissolve than to work out a plan of equitably dividing the more than one hundred thousand dollars' worth of property owned by the Order among eighty-odd families belonging to the Order."
"We were a week laboring and counseling, talking and praying with the people as a whole and with the leaders separately. Finally they voted unanimously to discontinue their operations in Utopia.
After exercising all the faith we could and calling for divine aid, we evolved the following plan. We had the Secretary to go over the capital stock and list everything that had been put in at inventory price. After that was done, teams, land, etc. being named so that we knew what and where it was, we held an auction sale of all the community belongings. The secretary would read off the article by name and the inventory price. No one could bid below the inventory price, so as to protect the corporation, but as high as they desired so long as the bid came within their credits...At the end of the week we had the community paid off and satisfied. I have never heard a criticism or complaint since."
Marie Sorensen Jensen tells that the next week after she returned from being married in the St. George Temple, she and her baby sister Eliza sang this song Marie had written, in a church meeting:
You have told me that you love meThough our youth pass by so fondly,
And your heart thoughts seem to speak,In a peaceful happy home,
As you look on me so fondly,But as year on year advances,
While the life blood tints your cheek.Changes will upon us come,
May I trust that there were feelings,For the step will lose its lightness,
Never will grow cold and strange,And the hair will change to gray,
But that you will remain unaltered,Eyes once bright give up their brightness,
In this weary world of change,And the hopes of youth decay,
When the shades of care and sorrow,When all these have passed upon me,
Dim my eyes and cloud my brow,And old age has touched my brow,
And my spirit sinks within me,Will the change find you unchanging,
Will you love me then as now,Will you love me then as now?
"Eliza was a very good alto. I could sing a little but nothing like she could, but we often sang together. This year the Deputy Marshall made raids in our valley trying to find all who had more than one wife. One day I was sitting alone with the door open, when two strange men came to the door and said, "We'd like to phone to Salt Lake." Ours was the only phone in town. Their message was, "What have you done today?" That was just sent to Kanab, 20 miles away, and they sent it by wire to Salt Lake. I knew our former Bishop, Howard Spencer had gone to Salt Lake to work. They had been trying to arrest him for years. The two strangers took the chairs I offered them, to wait the answer. I took my tin cup and said, 'Excuse me, I must go across the street and get some yeast.' I heard the one fellow pull up his chair to the door as he sat watching. I just stood in Sister Esplin's door so he could see me hand her the cup, and I said in a whisper, 'Run and tell Persis and Emma Spencer [two wives] to hurry and get away.' Clarence Fackrell, who was there, ran out the back door to tell them. I came back home with my yeast. The men stayed an hour, no answer, so they went. Then came this message to Bro. Spencer's family, 'Uncle Howard [Spencer] was arrested today, act at once.'
Reuben was home when the men came back. They said,' we found by searching the Spencer house that there were two families living in it, but we found the house empty.' How relieved I was, I had seen them driving along the black ridge in the wagon, free from the watchful men. Brother Spencer went to trial, but came back a free man. How happy we all were."
ALAWS TO STRANGLE MORMONISM
Politicians and morality campaigners were hot after the "twin relics of barbarism"- slavery and polygamy from 1850 until the turn of the century. In the early 1860's, with slavery under control after the Civil War victory, attention was focused on polygamy. The Anti Bigamy Law of 1862 was the first attempt by Congress to strangle Mormonism through the veil of stamping out polygamy. This law not only prohibited polygamy, but disincorporated the LDS Church and prohibited it from owning more than $50,000 of property not used directly for devotional purposes. The Prophet considered the law unconstitutional but did give a surface appearance of compliance. Only the first union was called a marriage and succeeding ones were called sealings. Church property tended to be transferred to Church leaders through complex and tenuous [not arms length] transfers. Even after the death of Brigham Young, John Taylor continued the policy of secretly holding certain church business properties in the names of individual trustees.
With the Edmunds Act of1882, Congress planned to tighten the screws. Senator George F. Edmunds of Vermont, put teeth into the 1862 law and attempted to eliminate the Mormon Church as a power in Utah Territory. The Federal Government kicked out Mormon office holders and plugged in those non-Mormons who would decide cases and mete out the brand of justice that would keep the Mormons in their place. Heavy penalties were assessed for polygamy. Cohabitation with a polygamous wife was a misdemeanor with a fine of $300 and 6 months imprisonment. A polygamist could not serve on a jury, nor could he serve in public office. All elective and registration offices in Utah were declared vacant. A 5 man Utah Commission appointed by the President of The United States, called the Utah Commission, would determine which voters were eligible, register voters, count the votes and certify those elected. No one was elected if the Commission didn't want it. The Edmunds Act allowed that even a belief in polygamy would render a person ineligible to vote or hold public office. The test case was with Rudger Clawson, who would later become an Apostle. In March 1885 the Supreme Court ruled against Clawson [the Mormon Church] and upheld the Edmunds Act. The raids on Church leaders, in the name of the Edmunds Act enforcement, now began with a vengeance. Over 1000 convictions were made in the next 10 years. The targets were primarily the Church Leaders.
The United Order was not spared. " At Orderville the people kept a watch on a hill overlooking the valley where the road could be observed from both directions. Young Henry Esplin, who scanned the road for the deputies, waved a flag so that the men at their work could take to cover. One day when he had a holiday the 'deps' slipped in and arrested Bishop Thomas Chamberlain and John T. Covington who both had to serve terms in the Penitentiary". Some of the families escaped to Mexico or Cardston, Canada. Joseph F. Smith went to Hawaii. Many simply went underground. President John Taylor was one of those. He was last seen in public 1 February 1885 and died while in hiding 25 July 1887. Wilford Woodruff hid out in southern Utah, for a time disguised as a women in a sunbonnet and mother hubbard dress. David Bancroft Fackrell evidently was never arrested nor harassed despite being a very visible person as storekeeper and postmaster in Orderville.
Wilford Woodruff at the age of eighty faced the greatest crisis in his life. He was sustained as President of the Church and the polygamy crusade was at its peak. Most of the Church property had been confiscated. Even Temple Square in Salt Lake City had to be leased by the Church from the Federal Government. After much prayer and meditation, President Woodruff [within months of becoming President] decided that further suffering was pointless. He issued The Manifesto September 25, 1890. President Woodruff reported in remarks at the Salt Lake Temple dedication in 1893, that The Lord had shown him in a vision what more unbearable persecutions would have occurred if the Manifesto were not issued.
And so ended the polygamy crusade. Those "wanted", reported to authorities. Judges asked if they accepted the Manifesto. When they swore acceptance, there fine was often six cents and they were set free. Other aspects of the "deal" besides the Manifesto was that "the Church would dissolve its Peoples' Party and divide itself into Republican and Democrat supporters; and that the church would discontinue its fight against gentile business and relax its own economic efforts." Part of the bargain also was that Utah would gain statehood, which had been withheld for over 40 years.
V.The Idaho Epic
Marie Sorensen Jensen's husband, Reuben, made a trip to Basalt, Idaho after April Conference of 1897. He bought a farm and upon his return to Orderville, several other families were convinced, as he was, that Idaho was the land of opportunity with lots of cheap and fertile land. Fernando and Eliza were one of those families who decided to move to Idaho. David Bancroft Fackrell and Susanna would move there also a year later. Hannah had died 6 January 1891 when her two youngest children were 13 and 14 years old. They probably fit right in with "aunt Susanna's" younger children of the same age. Mads Sorensen had died the previous year. Kirsten had fallen, broken her leg, and had gone to live with Hans at Mt. Carmel.
In the March 8, 1897 entry of Marie Sorensen Jensen's Life History, she says that it is Kirsten's seventieth birthday and the three sisters [Sine, Marie, and Eliza] are helping her celebrate. "Perhaps it is the last time we will all be together on her birthday. How sad the thought. Mother can walk on her crutches now, how pitiful she looks. What shall I do when I have left her."
Fernando sold his interest in the 60 acres and house and came away with a team and wagon. Eliza had dried a lot of fruit the previous year and had 3 gunny sacks full to help them that first year of travel. They left Orderville April 26, 1897 and arrived in Basalt, Idaho May 27, 1897. Eliza said, "We came all the way from Orderville, about 6 hundred miles, slept on the ground every night. When it rained we slept in the wagon. We had three little boys. It took us just one month to travel that far. We came in the time of depression when work was scarce but living was cheap. We went every where my husband got work [and lived out of the wagon]. He worked in the hay fields, he and his team for $1.50/day, and then had to take hay for pay. Hay was $2.50 per ton when you could sell it.
They did not have good roads, no automobiles for 12 or 15 years after we came to Idaho. Only seen one in Salt Lake City. We lived in the wagon and kept our food in a flour box in the back of the wagon. The boys had a riding pony that they would ride most of the time as we travelled [ Cyrus was 8, Hugh was 6, and Hardy was 11/2 years old]. We cooked, and baked bread in a dutch oven. We arrived in Idaho with $8.00 to our name. A man let us sprout spuds [carryover potatoes] from his cellar. We got 10 sacks [100lb each] of potatoes and sold them at Browns Store for 10 cents a sack. In November we got in a house. How wonderful it was. We had two rooms and a basement to keep our potatoes in, and we could have a cow.
Our first Idaho baby was Thomas. He was born January 12, 1899 at Riverside, Idaho. I was still an officer in the primary, and president of the YLMIA for 8 years. What good times we had. Mark was born the 25th of May 1901 at Riverside. His father was away shearing sheep, and did not see him until he was a month old. What a cold windy spring that was. Our next baby was a little girl born March 23, 1903, blessed by Walter Bunot the same day, and died that night. We named her Sine. The next year I had a baby boy born May 5, 1904. He only lived 10 hours. We named him David and his father blessed and named him. How sad, but my health was not good, and Grandmother [Susannah] Fackrell was sick that year. She died February 2nd, 1905. The next year, I had nuritice and could not walk. I thought at times I had to die but when I thought of my 5 little boys how I prayed to live and they sent me to Lava Hot Springs. No town was there. One farm house and a saloon but through faith and going in that hot mineral water 4 times a day, in two weeks I could walk again. We stayed 6 weeks, and how good I felt. We came home to Riverside. The Snake River had gone dry, no water to mature our crops, but I was well. I could do my work and we were happy.
On the first of October 1907 our first little girl that lived was born. What beautiful red hair she had, she was my sweetheart. We named her Vella. She was blessed Jan. 6, 1908 by Jeddiah [Jedidiah?] Taylor. She was baptized June 6, 1915 by James A. Peterson, confirmed the same day by Eugene Cobley at Riverside. Howard Dee was born Feb. 17, 1909, at riverside. Blessed by John Bitton [Bishop]. Baptized Oct 7, 1917 by O. J. Cobbley, confirmed the same day by Hyrum H, Wray. Eliza Mae was born April 17, 1911 at Riverside, Idaho. Blessed May 4 by Frank Halverson. Baptized July 6, 1919 by Elder O. W. Petersen, confirmed the same day by Hyrum M. Wray. Alice Loraine was born Dec. 7, 1914. Blessed Feb. 7, 1915 by her brother Hugh Fackrell at Riverside, Idaho. You will say, my it sure seems like you have had a lot of babies. Yes, quite a few, but all was welcome, and if I did not keep them, or some of them very long, they are mine, and I will have them sometime if I do right."
From "Families of Destiny" by Arlen Clement