Joseph Smith Tanner

11 Jun 1833 - 28 Jan 1910

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Joseph Smith Tanner

11 Jun 1833 - 28 Jan 1910
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The Tanner family have figured prominently and prosperously in Utah from the beginning. The founder of it in Mormonism was John Tanner, of Warren county, New York, a flourishing farmer, one of the few well-to-do persons who attached themselves to this unpopular cause almost at its inception, and con

Life Information

Joseph Smith Tanner

Born:
Died:

Payson City Cemetery

901 E 400 N
Payson, Utah, Utah
United States

Epitaph

Third Wife of John Tanner
Born in Bolton, New York
Married in Bolton, New York
They had eight children:
1. Myron Tanner - 7 June 1826 Bolton, N.Y. D. 11 Jan 1903 Provo
2. Seth Benjamin Tanner - 6 Mar 1828 Bolton, N.Y. d. 3 Dec 1918 Ariz
3. Freeman Everton Tanner - 3 Jan 1830 Bolton, D. 8 Jan 1918 Payson
4. Joseph Smith Tanner - 11 Jun 1833 Bolton, N.Y. D. 28 Jan 1910 Payson (first child born after John and Elizabeth joined L.D.S. Church)
5. Philomelia Tanner - 10 Mar 1835 Kirtland, Ohio D. 28 May 1838 Indianapolis
6. David Dan Tanner - 8 Feb 1838 Kirtland, Ohio D. 19 Oct 1918 Provo
7. Sariah Tanner - 19 Jul 1840 Lee County, Iowa D. 12 Mar 1853 San Fransico
8. Francis Tanner - 10 Mar 1843 Lee County, Iowa D. 5 Jun 1844 Lee County
John Tanner died 13 April 1850 So. Cottonwood, Utah. Elizabeth lived 40 years longer. In 1851 she moved with her sons to San Bernadino, CA. In 1858 the family relocated to Payson, Utah and all six sons lived there for awhile. But Freemen and Joseph settled there permanently and raised large families. Joseph Smith Tanner had 3 wives and raised 31 children, the largest of several large Tanner families. He was especially active in the community (mayor) and church (bishop) in Payson.
This plaque was prepared by Elizabeth Beswick Tanner's descendants June 2016
Noted on original headstone--
She's crossed the troubled river
That lies 'twixt us and heaven
To her a robe of whiteness
A golden crown is given
Transcriber

Vaccine'd Up & Sorry to See Summer Go

July 9, 2016
Transcriber

lindac65

April 24, 2013
Photographer

lisalund

May 20, 2012

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JOSEPH SMITH TANNER

Contributor: Vaccine'd Up & Sorry to See Summer Go Created: 3 years ago Updated: 3 years ago

The Tanner family have figured prominently and prosperously in Utah from the beginning. The founder of it in Mormonism was John Tanner, of Warren county, New York, a flourishing farmer, one of the few well-to-do persons who attached themselves to this unpopular cause almost at its inception, and contributed generously for its support and advancement. His liberality to the poor Saints, when moving to Kirtland, Ohio, their first gathering place, with his donations for the building of the Temple there, and for other sacred enterprises, well-nigh impoverished him. Having expended the greater part of ten thousand dollars—a large fortune at that time—in helping on the work, he found himself comparatively a poor man, though previously he had been considered wealthy. The Prophet comforted him with the prediction that his children should never want for bread. It is with the personal history of one of those children—a namesake of the Prophet, and one in whom the promise has been amply verified—that this sketch has to do. Joseph Smith Tanner, son of John and Eliza Beswick Tanner, was born at Bolton, Warren County, New York, June 11, 1833. He was very young when his parents moved to Ohio, thence to Missouri, and thence to Illinois, following the fortunes of their people. He was only seven years of age when they went to Iowa to reside, and but fifteen when they left the frontier and started for the Rocky Mountains. This wandering life and the hardships connected with it prevented the boy from getting much schooling. In fact, he did not attend school at all; but that he appreciated education was afterwards shown in the superior advantages placed by him within the reach of his children. It was in the latter part of May, 1848, that he left Winter Quarters with his parents, bound for the valley of the Great Salt Lake. Their outfit for the journey consisted of six yoke of cows, with a bull in a crooked yoke on the lead. Joseph was driver. They traveled under the general direction of Amasa M. Lyman, who had married Joseph's aunt, and were in Homer Duncan's ''ten" of Joseph Matthew's "fifty." They reached their destination about the last of September. Joseph, who was naturally inclined to farming and stock-raising, settled with his parents at Little Cottonwood, where he resided for two and a half years, managing the farm after the death of his father, which occurred April 13, 1850. His mother and her family were among those called to accompany Amasa M. Lyman to San Bernardino, California, to form a settlement there. They left for that place March 5, 1851, and were absent from Utah seven years, returning only when San Bernardino was abandoned, at the prospect of war between this Territory and the United States. Mrs. Tanner came home first with the teams, and was met on the Santa Clara by her son Myron, while Joseph remained to settle up their affairs in California, after which he returned to Utah in company with Colonel Thomas L. Kane, who had been appointed by President Buchanan to mediate between the Federal Government and the Mormons, and had chosen a circuitous route from Washington. Concerning that time—his closing days in California—Mr. Tanner says: "On the 4th of February, 1858, a mob of about seventy-five men, led by one Pickett, collected to prevent Colonel Kane from entering Utah. Only five Mormons besides myself were there at the time. We intended to take the Colonel's papers to Utah, if he was prevented from going; but after a long talk with Colonel Kane, Pickett told the rest of the men that it was all right, and Kane was allowed to depart, which he did on the 6th of February. I accompanied him, reaching Parowan on the 20th. The Colonel arrived at Salt Lake City several days later. I went back and met my teams, which had been sent for the rest of our possessions, on the Santa Clara. I reloaded them at Cedar City and started March 3rd with my brother Freeman, on mules, for Payson, arriving there on the 8th. This place has been my home ever since, except while on a mission to the Muddy. At the time of the move I furnished three teams and helped people from Salt Lake City into Utah County." Up to about the year 1867 Mr. Tanner followed the business of freighting, at one time very lucrative in Utah. From the fall of 1868 until the spring of 1870 he was on his mission to the Muddy. Of his subsequent career he says: "I was interested in business with my brothers Myron and Freeman, both in California and for some time after returning to Utah. I assisted in organizing the Co-operative Dairy Company at Payson, and for six years was a member of the County Herd Board. For some time I was agent for the Herd, and afterwards its vice-president. When the company dissolved, I was chairman of a committe appointed to wind up its affairs and settle with the stockholders. I was a member of the first board of directors of the Provo Woolen Mills and have been a member ever since. About 1872 I was elected president of the Payson Co-operative Institution, which position I held about fifteen years. For many years I have presided over the Co-operative Meat Market, and have been a director of the Payson Exchange Savings Bank since its organization." For six years, between 1867 and 1880, Mr. Tanner was a member of the city council. He then served three years as mayor, from 1881 to 1884, after which he again became a councilman. In the Church he has been an Elder since 1857, and a High Priest since August 22, 1871, when he was set apart as Bishop of Payson. He was released from the Bishopric December 22, 1891. By his first wife, Elizabeth Clark Haws, whom he married February 17, 1860, he is the father of fourteen children, the majority of whom, with their mother, are dead. After the death of this wife, he married, August 17, 1882, Jannett Hamilton, who is the mother of seven children. The ex-Bishop's most prominent son is Judge Henry S. Tanner, of Salt Lake City. From “History of Utah” By Orson Ferguson Whitney, Google Books

Elizabeth Beswick Tanner - Part II

Contributor: Vaccine'd Up & Sorry to See Summer Go Created: 3 years ago Updated: 3 years ago

We were there six years in March and left in May. We were camped out at Winter Quarters where we had our cabin where we had most of things burnt. The boys on the range with the cattle had some bedding which was saved - some bedding and a few things were save, but the chest containing my clothing with many other things were burned. I was left without a change of clothes except print for one dress. (A copy of the first edition of the Book of Mormon was saved but the edges were scorched. It is now in the University of Utah Archive library.) The next spring we put in a crop of corn at a place called the old chimnies. Stayed there that summer and harvested one crop of corn and the following spring started for the valley. Our wagon box being burned with the cabin, had to be replaced with new ones. This was the spring of '48. Traveled across the plains that summer with ox teams and arrived in the valley the 17 of October. Selected a farm on a tract near a stream called Cottonwood, the two streams coming from the canyons called b that name were called North and South Cottonwood. We located between the two. Built a house that fall, where we lived until the spring of '51. We laid out a farm and raised two crops. The winter of '49-50, Mr. Tanner was taken down with rheumatism and after a long and painful illness died 29 April 1850. (Correct date seems to be April 13) The spring of '51 we went to San Bernardino by the south route in company with Amasa Lyman and his family. Arrived there in June. We camped until September at the Cahoun Pass, by which time lad was arranged for and the company moved on the ranch, since known as San Bernardino. The boys, Albert, Freeman, Joseph and Dan built us a house - Myron and Seth being then in the north, the mining portion of California. Soon after we moved in a windstorm came which filled our lungs with sand and dust. The Indians objected to our location and we were counseled (called together) to move into town for safety. The people built their houses in the form of a fort and fortified them with pickets of wood driven into the ground. Sidney's ten wanted to build over on a creek about a mile from the rest where Amasa Lyman and Charles C. Rich were located, but had to pull their house down and move them into the fort. We lived in the fort for two years when we moved over on Warm Creek, pulling our house which was of logs down and putting it up there. I bought twelve acres of land there and the boys put in the crops. While we lived in the fort my daughter Sariah, aged 12 years and eight months died - that was in 1853. We lived there about three years when the boys bought some land about a mile from that location and int he fall of '56 built a comfortable adobe house to which we moved the following February. The next fall a revolution was made in the affairs of the church caused by the raid of the U.S. troops on the people of Utah which made it necessary to call in all the outside branches. Accordingly the people of San Bernardino were requested to move back to Utah. My son Myron had in the meantime married and located at Payson, Utah. We once more broke up our homes and journeyed back. In the spring of '56 my sister Polly Cook joined us in San Bernardino v.i.a. Panama. She and her husband, Edward Cook sailed from New York to reach San Bernardino v.i.a. Panama. At Panama her husband was taken sick and died and after a long illness she succeeded in reaching San Francisco where she lay in the hospital six weeks and when she had an opportunity, came to us in San Bernardino. Traveling was then accomplished by sailing vessels at sea and by stage on land. We sent money to defray her expenses. Just as we were prepared to move she fell and dislocated her hip from which she ever after remained a cripple and walked with crutches until her death in the fall of 1877. When I started I was forced to leave Polly on account of her sickness. Maria Lyman and some others not being able to start when I did took charge of her when (until) she was able to travel. My son Myron met us and brought us to his home in Payson. Six weeks later my sister joined us there. My son Myron was located on the herd ground three miles from town. I remained there until the fall of '59 when I moved into town and kept house for my son Joseph until his marriage the following February. Freeman was married that spring about May. That spring I had a severe attack of inflammatory rheumatism from which I was a long time recovering. My son Dan married the following winter (January 1861). The summer of 60 my son Myron bought a home in Provo where he located his family. The summer of '61 I went to live with my son Dan at the herd ground and kept dairy; I remained there two years. Polly lived sometimes with me at Dan's and sometimes divided her time between my son Joseph at Payson and Myron at Provo. The summer of '63 I went with Dan and his family to Cherry Creek (Utah) to keep dairy. That fall we moved back to the herd ground and Dan bought a place in town and built me a house adjoining his own. We lived there that winter and the following spring went to Tintic to keep dairy. We came in and lived through the winter at the home we had built in Payson. We lived three three years keeping dairy. Then took the herd to Spanish Fork Canyon and I came to reside with Joseph. [It appears that the dairy herd first entered Spanish Fork Canyon in the spring of 1868.] I kept dairy for my son Joseph several years occasionally spending a few months with my son Myron at Provo. In the fall of 1877 my sister Polly died after which my health being poor, I permanently broke up housekeeping. Joseph built a house where Polly and I had lived several years, but after her death I felt too lonely and sick to live alone and my sons families were not willing I should. I have resided in Joseph's family seven years, sometimes spending a few months with Freeman or Myron. In the spring of '82 my son Joseph buried his wife (Elizabeth Has) and the following August having no one capable of taking care of his house and little children he married. (Janette Hamilton, 17 August 1882; Joseph married a third time to Ellen Elizabeth Fogelstraud, 9 October 1885. He was then 52) November 28, of the present year, 1884, I was 81 years of age and I enjoy comfortable health but am feeble with the infirmities of age. I have a comfortable home and loving children around me.

John Tanner - from "Kaysville & Kiel"

Contributor: Vaccine'd Up & Sorry to See Summer Go Created: 3 years ago Updated: 3 years ago

[The following is a chapter from "Kaysville & Kiel" by Greg Christensen, available at http://www.blurb.com/b/2651585-kaysville-kiel for the cost of printing only.] On December 9, 1835 in Kirtland, Ohio, the Prophet Joseph Smith made the following entry into his journal: “Elder [John] Tanner brought me half a fatted hog for the benefit of my family. And whether my days be many or few, whether in life or in death I say in my heart, let me enjoy the society of such brethren.” John Tanner was born in Hopkinton, Rhode Island on August 15, 1778 to Joshua (born 1757) and Thankful Tefft (also born 1757) Tanner. When he was 13, his family moved to Greenwich, New York where they lived until Joshua’s death in 1819. Then 41 years old, John and his wife Elizabeth Beswick Tanner moved north to the small town of Bolton, New York on the west shore of Lake George. There, he found continued success as a farmer and rancher, gradually acquiring additional property. Eventually, John Tanner owned about 2200 acres, which included orchards, several barns and a hotel. John was a practicing Baptist, and even held a position as a farmer/preacher, which permitted him to gather congregations and sermonize. He was well known and well liked throughout the community. When John was 54, his left leg developed an affliction then known simply as “black leg.” The leg was discolored with large open lesions, which oozed continually. This disease inhibited his work on the farm, and required constant care; John had to keep it dry, wrapped, and used crutches to avoid putting pressure on it. He eventually fashioned a chair with pillows to hold his leg outright while he was seated. Though he sought medical attention, no treatment helped, and apparently his physicians feared his entire leg would have to be amputated. In late August 1832, two brothers, Jared and Simeon Carter, arrived in the Bolton area. They were Mormon missionaries who had been called to leave their homes in Kirtland, Ohio, and had worked their way east across New York. Aware of their arrival, John Tanner obtained a copy of the Book of Mormon and began studying it hoping to prove it false. The elders began holding meetings in the area, and John was most likely present at the funeral service of a neighbor’s child when Elder Jared Carter was called upon to say a few words. Elder Carter stated in his journal that on that occasion the Lord enabled him to speak to the people of Bolton in the spirit, preparing many for baptism. On Sunday, September 16, 1832, Jared and Simeon met with John and his family in the Tanner home. Despite John’s original intent, it became clear than the family accepted the truthfulness of the Book of Mormon and desired baptism. John, however, was concerned about the practicality of getting his afflicted leg wet. It had been six months since he had even placed any weight on it. His wife, Elizabeth later recounted that the elders administered to him and commanded him to arise and walk, which he immediately did. This evening, he threw away his crutch and never used it again. His son Nathan wrote, “Father laid aside his crutch and walked back and forth from the front porch through a long hall and into a long kitchen. All this time he wept and praised God for His mercy in bringing the Gospel and its attending blessing. The next day my father, mother, and I were baptized. This being the first case of healing that we had ever seen, it caused a wonder and surprise, and the news went far and wide.” The Tanners spent the next two years in Bolton during which John served a mission to Vermont. In early December 1834, John experienced what he called a “vision of the night.” Though never described in detail, this vision left John with the impression that he should liquidate all his holdings in New York and move his family to Kirtland, Ohio where the Saints were gathering. (His sons, Nathan and John Joshua were already there.) Within weeks, John had sold his farm, house, hotel, barns and property. And on Christmas Day, 1834, the Tanner family left Bolton to gather with the Saints in Kirtland, Ohio. John’s 25-year-old son, Sidney and his wife Louisa accompanied them with their two children, Allen (3) and Lydia (2). Also traveling were John’s children Louisa Maria (14), Martin Henry (12), Albert Miles (9), Myron (8), Seth Benjamin (6), Freeman Everton (4), and the Tanner’s year-old baby, Joseph Smith Tanner. Five hundred miles away in Kirtland, the mortgage on the temple block was falling into forfeiture. A mortgage note of $2000 (over $40,000 in 2006 USD) was due on February 1, and failure to pay would cause the property and improvements to be lost entirely. The leaders and members of the Church had been praying for weeks for the Lord to help them find a way to pay their debts. On Sunday, January 21, twenty-six days after leaving Bolton, the six wagons carrying the Tanner family arrived in Kirtland, too late to attend any church services. The following Monday, John Tanner was introduced to the Prophet Joseph Smith, and was invited to meet with the High Council. It was at this meeting John Tanner presented the Prophet with $2000 cash, paying off the mortgage note 10 days before it was due. In exchange, he received a repayment note with interest. John also lent the Temple Committee another $13,000 and took another note with interest, and some time later signed an additional note for $30,000 worth of merchandise to assist other Saints who were immigrating to Kirtland. All told, John held $45,000 (over $876,000 in 2006) in IOUs from the Church. John and Elizabeth Tanner stayed in Kirtland until the winter of 1838, when due to mounting hostilities the Saints began to abandon the area. Once again, the Tanners prepared to move, selling their home for less than one-third what they had paid for them. Having arrived in Kirtland four years earlier with wealth and possessions, they began their trek to Missouri with a borrowed wagon, four horses (three of which were borrowed) and about twenty dollars cash. Their wagon broke down on the road, and John, now 60 years old, did not have his older sons to help him make repairs. To compound their grief and frustration, their three-year-old daughter, Philomelia, died on the trip and was buried along the way. Nathan later recounted that his father, once a man of great affluence, was “under the necessity of appealing to the benevolence of the inhabitants on the road for buttermilk and sometimes for other food to sustain life.” While in Far West, Missouri, John was struck over the head with a gun by a militia mob. He and 12 year-old Myron had taken grain to a mill for grinding into flour, when on the trip back the militia approached. John encouraged Myron to leave the wagon and run and hide in the brush. Nathan later recounted: “Captain O’Dell [of the Missouri Militia] struck my father over the head with a rifle and cut a gash seven inches long to the bone, and he was released to help carry a Brother Gary to his family that they had struck and nearly killed and he lay in an open wagon and died. I was Captain of the guard that night and when I let my father through the guard I did not know him only by his voice as he was so covered with blood.” Following Governor Lilburn W. Boggs’ issuance of the infamous Exterminating Order in the late fall of 1838, the Tanners moved again to settle near Nauvoo, Illinois, settling across the river near Montrose, Iowa, where they had charge of the Church’s cattle ranch. In Nauvoo, at April Conference, 1844, about 250 missionaries were called to serve. Among them was 66-year-old John, who was called to labor in the Eastern States. Prior to departing on his mission, John crossed the river from Montrose to Nauvoo to see the Prophet. Meeting Brother Joseph on the streets of Nauvoo, John produced his nine year-old I.O.U. of $45,000 plus interest and handed it to the Prophet, to which Joseph asked, “Father Tanner, what would you have me do with it?” John Tanner replied, “Brother Joseph, you are welcome to it.” Realizing that John Tanner had no intention of collecting any amount the Church owed him, the Prophet laid his right hand heavily upon John’s shoulder and said, “God bless you, Father Tanner. Your children shall never beg bread.” This meeting was to be the last between John Tanner and the prophet; John was serving his mission to the Eastern States when he heard of the martyrdom of the Prophet and his brother, Hyrum, at the Carthage Jail. Although undoubtedly heartbroken by the loss of the Prophet, John must have taken some comfort in knowing that he had notified the Prophet that the Church owed him no debts. In the spring of 1845, the Tanner’s left their home for the final time, as the Saints made their Exodus to Greatness under the direction of Brigham Young. They spent two winters in a temporary cabin in Winter Quarters, Nebraska before making their final push toward the West. In 1847, as a part of the Amasa Lyman Company, the Tanners arrived in the Salt Lake Valley, and were assigned to homestead a plot of ground near Cottonwood Creek. Before winter set in, John and his sons constructed two houses and two barns, using timber cut from Little Cottonwood Creek. Not since their years in Bolton, New York had the Tanners enjoyed such peace and serenity. After nearly 18 years of persecution, relocation and sacrifice, the family finally found safety and permanence. It was in Cottonwood, just two years after their arrival, that John Tanner died. Among the descendants of John Tanner, it is widely believed that the prophetic blessing the Prophet Joseph Smith pronounced at his last meeting with John Tanner has extended not only to John and Elizabeth’s immediate children, but also to their entire posterity. Through the lean years of the early settling of the Utah Territory, the Great Depression, two world wars, and today, that promise from the Prophet to John Tanner has been perpetually kept. (Although his grandchildren and great-grandchildren joked during the Depression how they wished the Prophet had included jam and butter in the blessing.) Six Apostles are counted among John Tanner’s descendants; Francis M. Lyman, Richard R. Lyman, Nathan Eldon Tanner, Hugh B. Brown, Marion D. Hanks, and James E. Faust. An article in the Deseret News, August 10, 1920 stated,”…so far as I have been able to ascertain, the Tanner family, descendants from John Tanner who joined the church in 1831 [actually 1832] has the largest number of descendants of any man in the state [of Utah].”

Joseph and Elizabeth Tanner - from "Kaysville & Kiel"

Contributor: Vaccine'd Up & Sorry to See Summer Go Created: 3 years ago Updated: 3 years ago

[The following is a chapter from "Kaysville & Kiel" by Greg Christensen, available at http://www.blurb.com/b/2651585-kaysville-kiel for the cost of printing only.] Joseph Smith Tanner was born on June 11, 1833 in Bolton, New York, and was the first child born to John and Elizabeth following their baptism. Joseph was 15 years old when the Tanner family arrived in the Salt Lake Valley and began building their home near Cottonwood Creek. Joseph and his brothers spent the next few years farming and irrigating their land, until in 1851, a little more than a year after Father Tanner’s passing, Brigham Young called the Tanners to leave their home to colonize San Bernardino in the California Territory. Joseph spent the next seven years in California, largely in agriculture and ranching before returning to the Utah Territory as a traveling companion and assistant to Colonel Thomas L. Kane, who had been appointed by President James Buchanan to mediate between the Federal Government and the Church. Upon returning, Joseph settled in Payson, Utah, where he met Elizabeth Haws. Elizabeth was born on February 20, 1843 in Van Buren County in southeastern Iowa (not far from where Joseph had lived in Montrose). She was the ninth of eleven children born to Elijah and Catherine Floyd Pease Haws. After a two-year courtship, the two were married in 1860. Joseph and his brother, Myron, who was also living in Payson, sent for their mother Elizabeth to come from California to Payson to live with them, which she did. Years later, their son, Henry Smith Tanner, would describe his mother as “affable and kind with a smile of affection for all. She sought to do unto others as she desired them to do unto her and her family.” Matthias F. Cowley, who boarded in the Tanner home while assisting in the surveying of the Utah Central and Utah Southern Railroad routes, stated, “I remember distinctly how Henry’s mother was industrious and hard working. I never saw her superior in that respect in all my life.” Four years later, the Tanners were called to move again. During the October 1864 General Conference, Brigham Young announced that the Cotton Mission would be expanded to included the Muddy Mission in what is now southeastern Nevada. These missions were not proselytizing missions, but agricultural endeavors for the Church to grow cotton. The Civil War had caused a downturn in the production of cotton as well as an increase in its price. Church-sponsored cotton fields were both a step for the members to establish self-sufficiency, and an opportunity to make a profit if the crops exceeded local need and were sufficient for export. It was hoped that the Muddy Mission would yield even greater results than the St. George-based Cotton Mission, as it was even further southwest, and at an even lower, warmer altitude. Joseph, Elizabeth and their three children arrived at the settlement along the banks of the Muddy River in early 1865. It didn’t take long to realize how horrible the living conditions were. Because the Muddy River originated in geothermal springs, it ran warm in the already sweltering Muddy River Plateau and tasted terrible. Many complained (perhaps correctly) that drinking the water made them ill. Dysentery and malaria became epidemic. The Native Americans in the vicinity were a constant threat, stealing livestock and wheat. And wood was very scarce in the area, and had to be hauled from Pine Valley, 100 miles away. Two years before the Saints settled along the Muddy River, Nevada was admitted to the Union as the 36th State under President Abraham Lincoln. Nevada had become a territory of the United States in 1861, but at that time, the southeastern area where the Muddy Mission was located was part of the New Mexico Territory. Following Nevada’s admission to the Union, a dispute arose regarding whether the Muddy Mission colonies were in the State of Nevada or in the Territory of Utah. To settle the dispute, the United States commissioned an official survey in 1870, which indicated that the LDS colonies along the Muddy River were in fact within Nevada’s state boundaries. Nevada then demanded that the LDS settlers pay back taxes to the state, retroactive to 1864. Brigham Young sent the colonists a message: “If the majority of the Saints in council determine that it is better to leave the state whose laws and burdens are so oppressive, let it be done.” He added that it would be prudent to move as much livestock and property as possible into the Utah territory to avoid seizure by the “rapacious Nevadans.” The vote was unanimous for abandonment. In the winter of 1871, Joseph Smith and Elizabeth Tanner, along with about 600 other colonists closed the Muddy Mission to return to the Salt Lake Valley. It is said that the Saints walked away from 150 homes, 500 acres of cleared land, about 8000 bushels of wheat in the fields, and an irrigation system valued at $100,000 (over $1.7 million in 2007). At the age of 38, Joseph and his family moved back to Payson, Utah. This was the final move Joseph would make, having walked away from no fewer than ten homes that he or his father had built: Bolton, Kirkland, Far West, Quincy, Liberty, Montrose, Winter Quarters, Cottonwood, San Bernardino and the Muddy Mission. Not long after returning, Joseph was ordained a high priest and set apart by President Brigham Young to serve as bishop in Payson. He served 20 years as bishop, and subsequently presided over the entire district including Santaquin, Spring Lake, Salem and Benjamin. He also served as the city’s mayor from 1879 to 1883. Joseph wrote that his life had been blessed greatly, and he rejoiced that his children “thus far are all in the Church.” He counted it a blessing that his conscience was clear because he had “discharged the duty resting on me towards my children as a father in preparing them to meet the trials of life; four of my sons having filled missions.” Joseph Smith Tanner died January 28, 1910 at the age of 76, and was buried in the Payson cemetery.

Abridgement of "By Reason and By Faith" by Chad M. Orton

Contributor: Vaccine'd Up & Sorry to See Summer Go Created: 3 years ago Updated: 3 years ago

[The following is a chapter from "Kaysville & Kiel" by Greg Christensen, available at http://www.blurb.com/b/2651585-kaysville-kiel for the cost of printing only.] Henry Smith Tanner was born February 15, 1869 in Payson, Utah. He was the sixth child and third son of Elizabeth Clark Haws and Joseph Smith Tanner. Still laboring in the Muddy Mission, Henry’s father, Joseph, was not home for the birth, nor was he expected home for the couple’s ninth wedding anniversary two days later. (Joseph would be serving in the muddy mission for another 18 months.) But in the spring of 1870, Joseph returned to Payson where he was reunited with his family and met his young son for the first time. In the spring of 1881, shortly following his 12th birthday, Henry’s experienced a string of tragedies. His oldest brother, Joseph Edward, who had been called to serve a mission in England, became sick and died on, a few days before his scheduled departure. Shortly thereafter, his 19-year-old sister Anna Sariah died. On March 28 his two-week-old sister (born less than a week before Anna Sariah’s death) also died, and on April 2, Henry’s mother Elizabeth also passed away. As the oldest surviving son and the oldest child living at home, Elizabeth’s death was particularly hard on Henry. And the death of his mother was made all the harder when his father remarried, a little more than four months later. Joseph’s marriage to Janette Hamilton on August 17, 1882, and twelve children were born to this union. In the fall of 1885 Henry went to Provo to attend Brigham Young Academy. He remained there for a year and a half. While Henry was away at school, Joseph entered into plural marriage when he married Ellen Elizabeth Fogelstrand on October 9, 1885. To 16-year-old Henry, this was just one more challenge in his life. Henry developed a rebellious spirit, pulling him toward men who shared ideals different from his family, which led him to acquire a smoking habit, much to his father’s dismay. He left home in July 1888, “being unable to endure certain tyrannies,” and set out with a friend for Fort Duchesne in eastern Utah to join the army. It was on this 200-mile trip with neither food nor bed that Henry described awaking in the middle of the night to a voice saying, “Henry, be a good boy.” Of the experience he noted, “I saw no one and it may have been a dream, but it appealed to my consciousness as the voice of my mother.” His arrival at Fort Duchesne was a great shock to Henry, who deemed the entire area “a den of iniquity.” Rather than join the army, Henry continued on to Vernal, where he secured a few day’s work. He spent some time wandering the wild places of eastern Utah, living mostly on berries, and the occasional meat and bread from settlers and Indians before deciding to return home. “From the time I heard the voice during the night we slept near the Fort Duchesne River, I felt strongly impressed to change my course and the old ideals gradually faded.” In the fall of 1888, he commenced school in the Brigham Young College of Logan. “I resolved to suppress my animal nature, form new habits, and be what I professed, a Latter-day Saint.” It was in Logan, in 1889 in a geometry class that a young woman whom Henry had never seen entered the room and took a chair. Henry’s cousin Richard Lyman, who was sitting next to him, asked who the young woman was. Henry replied, “I don’t know who she is but I do know one thing, and that is she is going to be my wife.” The young woman was Laura Lauretta Woodland. Their courtship began and a year later, in December of 1889 they were thinking of marriage. But two significant challenges presented themselves to the young couple: The first was an impending mission call for Henry (missionaries at this time did not submit papers to go on missions, but had their names submitted by their bishops). The second was Henry’s having dropped out of school in February of 1890 due to his severely strained eyesight. In early February, Henry learned from his father that the First Presidency had called him to serve a mission. It wasn’t until later that they learned from his cousin, and Apostle, Elder Francis M. Lyman that he had been assigned to labor in Europe. Henry expressed his conflicting emotions over his love for “Retta” and his desire to serve a mission to both his father and Elder Lyman. The advice the couple received was that if they truly desired to marry, then they should not wait, but should get married before he left on his mission. Henry and Retta were married on March 5, 1890 in the Logan temple when he was 21, and she was almost 23. A newly bespectacled Henry had been reassigned to the Southern States Mission, and less than one week after the couple’s wedding, they arrived in Salt Lake City where Henry was ordained a Seventy and set apart as a missionary. According to Henry’s mission president, J. Golden Kimball, to serve as a missionary in the South in the 1890s “took men of sterling faith and integrity.” While the Southern States Mission at this time was among the most successful in the Church in terms of convert baptisms, a strong anti-Mormon sentiment and mob activity was so rampant, mission records reported almost monthly mobbing of missionaries. On at least three occasions before 1890, missionaries died at the hands of a mob. The mindset that had caused many Southerners to participate in Ku Klux Klan terrorism during the 1870s was still in force. But in the decades following the Civil War, the hostilities turned from Republicans and newly freed slaves to what they perceived as a new threat to their way of life – Mormonism. Within his first few months, Henry had his first taste of the Southern hostilities. On the evening of March 28, 1890 Henry and his companion Elder David T. LeBaron were staying in a one-room log cabin home of a member named John Gordon. A forest fire had raged in the woods near the Gordon home, and an unusually large number of men were brought in to fight it. After the flames had been extinguished, many of the men gathered at the Bethel Church. Shortly, a mob mentality took over and ignited in a decision to exterminate Mormonism in the area. Around 9:00 pm, a man named Columbus Petty stopped by the Gordon home. Petty was a former member of the Ku Klux Klan, although the Klan was not officially functioning in the 1890s. As Petty discussed the fire with Gordon, he kept his right hand in his pocket, claiming he had been shot in the hand and that it hadn’t healed. Henry later concluded he was concealing a pistol as he did the mob’s reconnaissance. When Mr. Petty left, Henry distinctly heard a voice telling him, “You had better go.” He suggested to Elder LeBaron that they follow the prompting, but LeBaron, who had received no such inspiration, insisted they stay, citing the area with its large number of Latter-day Saint families was the safest place to stay. Henry received the same prompting a second and third time, but Elder LeBaron thought it somewhat inconsistent for them to leave their member friends. While kneeling in prayer with the Gordon family, Henry said he felt the Spirit gradually withdraw from him – something he admitted in later life was more frightening than anything his fellow men could have done to him. While kneeling in prayer, those inside the house heard a whistle outside and then a stone strike the door. Brother Gordon sprang to the door just as it was kicked in, while Henry jumped back between the beds hoping to find a gun or ax to defend himself with. Finding no weapon, Henry tried to pull a bedpost off one of the beds. However, as Brother Gordon had done seconds earlier, Henry stopped his defensive efforts when he saw three or four pistols pointed at him. The mob consisted of about a dozen men, hats pulled down over blackened faces, well armed with pistols, hickory sticks and switches. Henry and Elder LeBaron were ordered out of the house, and were ordered to march up the road with the mob at their backs. After marching a quarter mile, the group reached a fork in the road where they stopped. There, they endured a mock interrogation, and the missionaries were struck with the sticks to the accompaniment of “vicious, vulgar and thunderous oaths. As he was struck Henry recalled the blessing of protection he had received when set apart and thought, Lord, you made a mistake this time. Immediately, he heard in his mind the words, You did not obey the Spirit of the Lord. Finally, the mob ordered the companionship to strip to the waist to receive some lashings. Henry later placed the number of stripes between ten and forty. They were then told to leave the county in three days or they would be shot. The following day, they went to a member’s home six miles away where they remained for several days. On April 2, the missionaries accompanied by Brother Gordon met with a lawyer to file charges against the mob for breaking and entering, battery and destruction of property, but the local justice of the peace was a member of the same Baptist church to which most of the mob belonged, and chose not to pursue justice against his associates. As expected, the missionaries’ courage in returning only angered the mob, and on the evening of April 10, a mob planned another attack. That evening, Henry, Elder LeBaron and two other missionaries were staying at the home of a Brother Blackwood, when Henry received another warning of impending crisis. This time the elders acted on the prompting of the Spirit. As the elders left in one direction, the mob entered the clearing from the other. Having vowed to always follow the whisperings of the Spirit, Henry was able to escape mob violence throughout the remainder of his mission. That fall, Henry received word that Lauretta’s health had deteriorated to the point that the First Presidency felt it wrong to keep Henry on his mission with his wife so ill. On September 23, he received a telegram from his father stating that the First Presidency had authorized him to return to be with his sick wife, and he soon set out to make the five-day train trip from South Carolina to Payson. It was this very day that President Wilford Woodruff issued the Manifesto, publicly proclaiming that the Church would no longer sanction plural marriages. Henry nursed his sick Retta for the next half year until she made a full recovery. With her health retuning, Henry was determined to finish his mission, even though it meant he would miss the birth of his first son. And on March 2, 1891, he made his way back to the Southern States Mission, where he labored until returning in October 1892. He was then 23 years old, and a father to now one-year-old Henry Bernard. The first of what would become 11 children. Upon retuning, Henry enrolled at Brigham Young Academy in Provo, near his family home in Payson, and began studying to become a teacher. He graduated with a Bachelor of Pedagogy in May 1894. Shortly after his graduation, he was called by the First Presidency on a short-term mission to assist the work in the Summit Stake, which consisted of wards and branches in Summit County, Utah, and in southwestern Wyoming. Though his time away would be significantly shorter than his previous mission call (approximately two months), saying good-bye to his family was not an easy thing. He labored in Park City, Utah and Wyoming until returning to Provo the following July, intending to take up a position as principal in Montpelier, Idaho. On Tuesday, July 18, 1894, before returning to Provo, Henry stopped in Salt Lake City to report his experiences in Park City to the First Presidency. Within a week he had received another mission call – this time to succeed Karl G. Maeser as president of the California Mission. Henry was 25 at the time. Missionary work in California was so new this letter was the first time Laura had even heard of elders serving in California. Missionaries had been laboring in California for nearly two years, but with meager results. When Henry’s predecessor, Karl Maeser arrived in 1894, only three other elders were serving in the mission. And there had not been one baptism since the mission’s inception. In fact, missionary work was so difficult, President Maeser advised President Woodruff to close the mission. The call did not make things easy for the Tanners, especially financially. The 1890s meant hard times for the Church. With the Federal Government confiscating Church property during the anti-polygamy campaign of the 1880s, tithing payments had been discontinued, and were not widely reemphasized again until 1899. After reading the letter Henry asked Laura, “What shall I do?” Her reply was, “Go, of course.” Henry was asked to leave in the middle of August, which was a little more than three weeks away. The First Presidency recommended that Laura stay in Provo where she could receive assistance through the local Seventies Quorum. When Henry arrived in San Francisco, attendance at meetings averaged fewer than ten people. To make things even more difficult, Henry was overcome with chills and fever within his first few days. The symptoms were so severe the doctor called in to treat Henry diagnosed a case of typhoid as bad as he had ever seen. Pronouncing the case fatal, he proclaimed it hopeless to even try to treat him. On September 9, Laura received a telegram from the First Presidency reading, “Sister Tanner, come to Salt Lake immediately prepared to leave on the midnight train for California. Your husband is hospitalized with typhoid. The doctors give little hope.” Laura arrived in San Francisco, and for the next month kept vigil over her husband until his condition improved. He was discharged from the hospital nearly a month later on October 9, though it was still some time before he regained his full strength. When it became clear that Henry would recover, the First Presidency extended a mission call to Laura to stay with her husband and help take care of mission affairs. The Tanners had to beg or borrow money to live on. Once he asked his father to arrange for him to get $30, noting, “I am badly in need of a little money and if you will hire that much and send it to me I will be very glad. We are both about out of clothing.” Henry’s recuperation gave him time to ponder ways of improving missionary efforts in California. His plan involved five significant steps. First, he determined that the Saints needed a permanent, visible, and centrally located meeting place, which was accomplished by moving Sunday meetings to a hall at 909 Market Street in the heart of the city. Second, Henry began printing invitations to Church services, of which thousands were printed and disseminated. Third, he modified the missionary tracts from lengthy copy that discouraged reading to the best summary of Mormonism he knew: the Articles of Faith. Missionaries began to pass out small, business-sized cards of these tenets. Fourth, he made a more extensive use of the newspaper, placing meeting announcements, and encouraging local journalists to write about the Church. And fifth, while it was Church tradition for missionaries to travel without purse or scrip, as he had done in the South, the large urban areas of California did not lend themselves to this practice, and it was discontinued (making the California mission a very great expense to those called to serve in the state). By January 1895, just a few months after Henry was discharged from the hospital, 12,000 Articles of Faith cards had been distributed, and attendance in the branch started to grow, and two new missionaries arrived, doubling the number of elders in the state. By June, the number of missionaries had grown to 16, and Henry was able to open additional fields in Fresno and San Diego. More than 50 people were attending Sunday services in San Francisco, and the branch had to rent one of the larger halls at 909 Market Street. Laura, then seven months pregnant, decided to return to Payson to have the baby, and Henry spent the remainder of his mission separated from his family. At the beginning of 1896, there were 204 members in the California Mission, an increase of 130 over the previous year. During July of 1896, Henry’s malaria flared up again, but it was the best month yet for baptisms, with eleven joining the San Francisco branch alone. The corps of missionaries had increased to nearly 30. In spite of the infusion of new members, Henry’s financial situation remained bleak. While looking forward to his release in the fall of 1896, Henry worried about the debts he had incurred while running the mission. He wrote the First Presidency in Salt Lake about his situation, but the Church was not in a position to assist him. Henry, therefore, went to his Heavenly Father in prayer, and told him of his desire to leave the mission free of debt and asked for His help. Around 4:00 a.m. the following morning, a member named F. Warren Smith, who was a chemist at a powder plant outside San Francisco came to Henry’s home and asked, “President Tanner, do you need some money?” When Henry said he did, Brother Smith explained that he had been awakened by a voice telling him to take President Tanner a certain sum of money. The check he presented Henry was for the exact amount needed to leave the mission debt-free. On November 21, 1896, Henry left California for home. Within a year of returning, Henry was called on another mission, though this time it would not be as a full-time missionary. Henry was preparing to move his family to Ann Arbor to attend the University of Michigan to study to become a lawyer. When Church leaders learned of his intention, they asked him to oversee the small Mormon community in the state. His specific calling was to serve as the presiding elder over the Saints in Ann Arbor. After two years of study, and his fourth mission, Henry was finally free to turn his attention to getting his family settled. He and Retta had been married for 10 years, and he was anxious to set up his law practice. Henry decided to locate in Salt Lake, and arranged to rent a house for his family and an office to begin his practice. His first month as a practicing lawyer was trying: He wrote in his journal, “Took in one dollar during the month. Paid $6.50 rent and janitor service.” Things improved his second month, though not enough to get by without help from the couple’s extended family. In was in the fall of 1900, when Henry and Retta were rearing six children that Henry had an experience that changed the course of his life. He described being awakened in the middle of the night by a personage from beyond the veil who identified himself as a messenger from God. The messenger told Henry that the Lord required him to take additional wives. He informed Henry that he was to enter into that holy order of marriage to ensure that a righteous generation was raised to the Lord. The messenger appeared to Henry a second time that same night. After repeating his previous instructions, he added this warning, “If you do as you are requested, you will have to give up everything of a worldly nature, political ambitions, etc.” When Henry asked whom he was to marry, he was told that he would be provided for. Henry awoke Retta to tell her of this vision, saying, “I feel that I have been called to do it.” Retta replied, “Henry, I have always believed the principle to be true. If we have to go into the principle we will live it right or we wouldn’t go into it. If you are required to live that principle, I have to live it too. I have a right to know for myself that it is true.” Henry’s second wife was Mary Isabel Richards, whom he first heard speak at an MIA meeting in the Tabernacle. While she spoke, Henry felt that she was the one chosen for him to marry. When she saw him outside the Tabernacle, Mary told a friend, “That is the man I’m going to marry.” The courtship took place at the Tanner family home in Salt Lake, and on January 6, 1901, Henry and Belle were married. As would be the case with Henry’s subsequent marriages, few details of the ceremony are known; Henry and each of his wives felt it was something they couldn’t discuss freely. When Henry’s fourth wife, Louetta, was interviewed in 1973 about her marriage, she admitted that the ceremony had been performed in Salt Lake City by one having authority, but outside the temple. Most likely, however, Henry and Belle were married by Elder Matthias F. Cowley who, when tried for his membership before the Council of the Twelve in April 1911, acknowledged that he had “married Henry S. Tanner to one of the Richards girls and one of the Thatcher girls.” On December 19, 1901, the month following his election, Henry took Clarice Thatcher as an additional wife. Clarice’s father was Moses Thatcher, an Apostle in the Council of the Twelve. Although Clarice’s parents and grandparents were polygamists, her father, Moses Thatcher greatly opposed the marriage. Even though she had been his favorite daughter, Moses disowned her when she married Henry, and though he was a wealthy banker, left her only $1 when he died. After two years of practicing law, Henry entered the political arena, winning an election as a judge in Salt Lake City. In 1902, Henry purchased his first home at 333 East 700 South, the former residence of Elder James E. Talmage. The following year, Henry’s second wife, Belle, was called to serve a mission in the Southwestern States Mission, headquartered in Kansas City, Missouri. She had just given birth to her daughter Marlyn, and was allowed to stay home until the baby was old enough to wean. Things were going well for Henry and his family, professionally and in his Church work. But on March 8, 1903, his life drastically changed again. On Sunday, March 8, 1903, the Salt Lake Stake held its quarterly conference. Henry was serving on the YMMIA General Board and as a Sunday school teacher in the Nineteenth Ward. He was also one of the presidents of Thirteenth Quorum of the Seventy, and therefore, a “home missionary.” As part of the meeting, a long list of members and their callings were presented for a sustaining vote. When the congregation was asked if there were any opposed, a young man sitting just a few rows ahead of Henry rose and declared, “I object to Henry S. Tanner,” and sat back down. The stake president stated that the vote was unanimous, with one exception, and asked the young man who had objected to meet with the stake presidency afterwards. The next day, a second-page headline in Monday’s Salt Lake Tribune read: SAINTS SHOW DISCORD Henry S. Tanner Opposed for Home Missionary RARE TABERNACLE INCIDENT Samuel P. Russell Votes Openly Against City Judge FIRST TIME IN YEARS FOR OPPOSITION TO BE EXPRESSED IN THE TABERNACLE Henry did not know Russell, and said he did not know the reason for his opposition. But Samuel Russell had courted Henry’s third wife, Clarice, before his mission. When he left, he had understood that they were to be married when he returned. In his absence, however, Henry and Clarice married. When Russell returned, his efforts to locate her proved unsuccessful until he saw her and Henry at a theater. That is when he learned they had married. The story continued to dominate Salt Lake City news for the next four months until a visit from President Teddy Roosevelt pushed the story into the background. But by this time, Henry’s family had been pulled into the newspapers as well, being characterized in editorial cartoons, and a front-page story on March 11 with the headline, “Is Belle Richards a Plural Wife?” The first Presidency and the Salt Lake Stake Presidency investigated the situation jointly, and later issued a statement proclaiming that it could find no evidence of any marriages taking place and that it placed no credence Russell’s allegations. Still, Henry and his family felt themselves increasingly ostracized. He was 34 at the time. On January 16, 1904, less than a year after Russell’s public denunciation, Henry married his fourth wife, Louetta Brown. As with the other marriages, little is known about the circumstances surrounding this. Following the marriage, Louetta continued to live with her widowed mother, Elizabeth in Salt Lake. Nearly three months later, on April 6th, President Joseph F. Smith issued what became known as the Second Manifesto. Many Saints – including some members of the Council of the Twelve – were uncertain about the extent of the 1890 Manifesto. Some believed it had been issued not as divine revelation, but as a response to pressures from the United States government; polygamy, therefore, continued in some parts of Mexico and Canada, where the practice was not illegal. Many Church leaders and members had a hard time accepting this Second Manifesto. Among them were Elders Matthias Cowley and John W. Taylor, who were released from the Council of the Twelve in 1905 as a result of their opposition to President Smith’s position. Taylor was eventually excommunicated in March 1911, and Cowley has his priesthood suspended in May 1991. Rumors of his plural marriages still abounding, Henry chose not to run for re-election in 1905 and returned to his private practice. Not surprisingly, his practice failed to develop. Four days before Christmas, 1905 Henry left Salt Lake City on a three-month journey to Mexico. The purpose of his voyage was to find a section of country in Mexico or South America where he and his wives and children could rear their family as they saw fit. Unsuccessful with this trip, he took another in the late summer of 1906, this time bound for Columbia. He continued to search for a place to settle, and he also spent time trying to locate the city of Zarahemla written of in the Book of Mormon, which a scriptorian had claimed should be located about six hundred miles up Columbia’s Magdalena River. After several months, Henry returned to Salt Lake, having been unsuccessful in either endeavor. Later, in a meeting with President Joseph F. Smith, Henry told the prophet he was thinking about moving his family to Mexico, President Smith said, “Henry, I do not want you to go to Mexico, South America or anywhere else.” Considering President Smith a prophet of the Lord, Henry followed this council, though he did purchase property in Canada, and spent time at “Tanner Ranch.” For a short time Belle and her family moved to the ranch in Alberta, where she and Henry lived part of the time in a tent. The ranch was eventually sold in 1910. On February 1, 1909, five years after the Second Manifesto, Henry married his fifth wife, Belle’s sister, Columbia (from whom we are descended). For many years Columbia had been close to the family, had helped care for Belle’s children, and in many respects had become part of the family. Columbia’s daughter, Josephine, recalls that when her mother was contemplating marrying Henry, she had a dream in which she stood outside a fence looking in on a beautiful house. She wanted badly to go inside and belong to the wonderful family on the other side of the fence, but she didn’t know how to do it. She walked around and around the fence, but no way in appeared. Finally, she spied a small opening through which she could crawl. Once inside and mingling with the family, she was overcome with happiness. To her, this dream meant that she should be part of Henry’s family. Nothing more of their marriage is known, and Columbia never revealed the location of the ceremony, or who performed it. Columbia’s niece, Helen remembered her mother as “a different kind of person from my mother [Belle]. She was the sweet home-type, quiet. She would stay home from Sunday school so that when we came home we had a big dinner ready to sit down to. Mother wouldn’t stay home to cook a dinner; she would go to Church. It kind of reminds me of Martha and Mary in the Bible.” In October 1910, Pearson’s Magazine published part of Henry’s legal argument as to why the Manifesto was not binding on Church members. And within a month the Council of the Twelve began to discuss what action should be taken towards Henry and his plural marriage. When he was formally summoned before the Council to answer charges that he practiced polygamy, he immediately wrote to the First Presidency. He noted that he had previously met with the Council of the Twelve, but that he “differed from them on matters I believe to be fundamental.” It is not known how the First Presidency responded to Henry’s letter. What is known is that Henry chose not to meet with the Council. In early January of 1911, the Council met to consider Henry (now 41) and marital relationships. During this meeting they voted to disfellowship him. Henry felt he had been singled out as a scapegoat and treated unfairly. But he never sought to regain full fellowship in the Church because he knew that he would be required to admit that he had done wrong. No action was ever taken against Henry’s wives’ membership, though for a number of years, they were deprived the privilege of attending the temple. Though he urged his wives and children to attend all their meetings, Henry ceased attending his Church meetings, opting to stay home and study the scriptures. Sixteen years later, on Valentine’s Day, 1927, Columbia gave birth to her fifth child, Roselyn, in Salt Lake City when Henry was 58 years old. Roselyn was Henry’s second-to-last child, with brother David being born shortly thereafter. By 1931 Henry had been diagnosed with diabetes. In May of 1935 Henry’s health worsened, and an emergency operation was performed. Surgery to remove his appendix and gallstones lasted eighty minutes. Two days later, on May 23, at age 66, Henry Smith Tanner died of peritonitis. Thanks to a flurry of telegrams, all of Henry’s family except two children (one in Philadelphia, another with the Pacific fleet in Alaskan waters) had returned and had the opportunity to say good-bye to their father. His daughter Roselyn, from whom we are descended, was only 8 years old. According to Henry’s biographer, Chad M. Orton, Henry’s death did leave one matter unresolved. Earlier, Thomas A. Clawson, brother of Elder Rudger Clawson, President of the Council of the Twelve, who had an office near Henry’s in Salt Lake, told Henry that Elder Clawson wanted to speak to him. The topic, Henry assumed, was the possibility of his return to full fellowship in the Church. At first, Henry agreed to visit Elder Clawson, but later changed his mind and missed the appointment, no doubt feeling that circumstances had not changed in the intervening twenty years. He concluded that the original condition for returning to full fellowship, admitting that he had been wrong in his views of plural marriage, was still in force, and he still could not meet it. The night of Henry’s funeral, Columbia worried about how to raise her children alone. As she said her prayers before retiring she felt a presence standing beside her at her bedside. A calming peace came over her and she knew she was not alone and that everything would be all right.

Life timeline of Joseph Smith Tanner

1833
Joseph Smith Tanner was born on 11 Jun 1833
Joseph Smith Tanner was 7 years old when Samuel Morse receives the patent for the telegraph. Samuel Finley Breese Morse was an American painter and inventor. After having established his reputation as a portrait painter, in his middle age Morse contributed to the invention of a single-wire telegraph system based on European telegraphs. He was a co-developer of the Morse code and helped to develop the commercial use of telegraphy.
Joseph Smith Tanner was 26 years old when Petroleum is discovered in Titusville, Pennsylvania leading to the world's first commercially successful oil well. Petroleum is a naturally occurring, yellow-to-black liquid found in geological formations beneath the Earth's surface. It is commonly refined into various types of fuels. Components of petroleum are separated using a technique called fractional distillation, i.e. separation of a liquid mixture into fractions differing in boiling point by means of distillation, typically using a fractionating column.
Joseph Smith Tanner was 36 years old when Susan B. Anthony and Elizabeth Cady Stanton founded the National Woman Suffrage Association, breaking away from the American Equal Rights Association which they had also previously founded. Susan B. Anthony was an American social reformer and women's rights activist who played a pivotal role in the women's suffrage movement. Born into a Quaker family committed to social equality, she collected anti-slavery petitions at the age of 17. In 1856, she became the New York state agent for the American Anti-Slavery Society.
Joseph Smith Tanner was 44 years old when Thomas Edison announces his invention of the phonograph, a machine that can record and play sound. Thomas Alva Edison was an American inventor and businessman, who has been described as America's greatest inventor. He developed many devices that greatly influenced life around the world, including the phonograph, the motion picture camera, and the long-lasting, practical electric light bulb. Dubbed "The Wizard of Menlo Park", he was one of the first inventors to apply the principles of mass production and large-scale teamwork to the process of invention, and is often credited with the creation of the first industrial research laboratory.
Joseph Smith Tanner was 56 years old when The Eiffel Tower is officially opened. The Eiffel Tower is a wrought iron lattice tower on the Champ de Mars in Paris, France. It is named after the engineer Gustave Eiffel, whose company designed and built the tower.
Joseph Smith Tanner was 60 years old when Electrical engineer Nikola Tesla gives the first public demonstration of radio in St. Louis, Missouri. Nikola Tesla was a Serbian American inventor, electrical engineer, mechanical engineer, physicist, and futurist who is best known for his contributions to the design of the modern alternating current (AC) electricity supply system.
Joseph Smith Tanner was 75 years old when Ford puts the Model T car on the market at a price of US$825. Ford Motor Company is an American multinational automaker headquartered in Dearborn, Michigan, a suburb of Detroit. It was founded by Henry Ford and incorporated on June 16, 1903. The company sells automobiles and commercial vehicles under the Ford brand and most luxury cars under the Lincoln brand. Ford also owns Brazilian SUV manufacturer Troller, an 8% stake in Aston Martin of the United Kingdom, and a 49% stake in Jiangling Motors of China. It also has joint-ventures in China, Taiwan, Thailand, Turkey, and Russia. The company is listed on the New York Stock Exchange and is controlled by the Ford family; they have minority ownership but the majority of the voting power.
Joseph Smith Tanner died on 28 Jan 1910 at the age of 76
BillionGraves.com
Grave record for Joseph Smith Tanner (11 Jun 1833 - 28 Jan 1910), BillionGraves Record 19842731 Payson, Utah, Utah, United States

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