Rhoda B. Young

24 Oct 1820 - 24 Mar 1899

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Rhoda B. Young

24 Oct 1820 - 24 Mar 1899
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by Lettie (Young) Swapp and Fannie (Young) Lundquist (Year that this history was written is unknown); (at the bottom of this history, it reads: Read in Camp Vermillion to the 'Daughters of the Utah Pioneers' January 27, 1938, by Lettie Y. Swapp.) (copied from the book Young's History, 1744 - 1924, w

Life Information

Rhoda B. Young


Provo City Cemetery

610 S State St
Provo, Utah, Utah
United States




June 27, 2011


April 8, 2020


April 12, 2020


June 21, 2011

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Biography of Alfred Douglas Young

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

by Lettie (Young) Swapp and Fannie (Young) Lundquist (Year that this history was written is unknown); (at the bottom of this history, it reads: Read in Camp Vermillion to the "Daughters of the Utah Pioneers" January 27, 1938, by Lettie Y. Swapp.) (copied from the book Young's History, 1744 - 1924, written by Eleanor McAllister Hall, History of Brigham Lawrence Young); pages 80 - 83. --- A very complete genealogical record and history of the ancestry of Alfred Douglas Young's family was written by his third wife, Rhoda Byrne (Jared) Young. This record was loaned to her oldest daughter, Frances, living in Salt Lake City. It was a prized very highly in the Young family. Frances, wishing to spend the winter with her daughter in California, took the prized records, along with the rest of her belongings, and stored them in the "Redman Van and Storage Company Warehouse." During her absence this building was destroyed by fire. Francis suffered a complete loss of everything, including the prized family history. Thus things that might be gathered and compiled since that time is from memory or from known family traditions. The only living member of Alfred Douglas Young's second wife's son Jacob, is Mrs. Laura (Young) Foote of Provo, Utah. She has given us some of the information contained in this biography. The rest we gleaned from another "Short history" about Alfred's family, which was written later by our grandmother, Rhoda Byrne (Jared) Young. Her first recordings are of William Young, born, born April 15, 1744. He was of German and English descent and came to Virginia with the early settlers of that state. He moved to Jackson County, Tennessee. He was a first-class farmer. He owned very extensive tobacco and cotton plantations. He also had many slaves. William married Elizabeth Huff, March 25, 1770. Elizabeth Huff was born October 27, 1754. William and Elizabeth's children were: David, Jacob, Susanna, John, Mark, Naomi, Lovinia, and Samuel. There sons were first class mechanics, and geniuses in many lives. No doubt they took part in the "Revolutionary War". Jacob, the second son, married Mary Boren. They had five children: William. Squire, John, Elizabeth, and Alfred Douglas. He also had a second wife, Polly Huff. Alfred Douglas was born April 13, 1808, in Springfield, Robertson County, Tennesee. (Note: This next statement that he married Mary Boone is not correct. His first wife's vane was Malinda T. McIntosh and the had two children: John William and Darues Bainbridge who died young.) He married Mary (not sure?) Boone, a descendent of Daniel Boone, the first settler of Kentucky. To them one son was born, John William, who later came to Utah and spent his life. He died in 1891, in the southern part of the state. He lived at Kanab, and then moved to Junction, Piute County, Utah and founded the flour mill there. (I have no date of Alfred's first wife's death.) John William married his cousin, Ethalinda, a daughter of his father's oldest brother, William. William was the only other member of Jacob Young's family to come to Utah. He had a large family and was known to his friends and neighbors as "Uncle Billie". His son Billie, William Alfred, was known far and wide in Southern Utah as the most daring "bronco rides". Many of the excellent saddle horses of his day were trained under his hand. (page 81): Alfred Douglas married next, Anner (Annie) Mundine Chappels, born in Tennessee about 1810. She came to Utah and died in provo. To this marriage was born seven children: Malinda Jane, Jacob, Mary Evaline, Nancy Elizabeth, Sarah Emily, Martha and Susan. Grandfather Alfred was a farmer all his life, as his wives, Annie and Rhoda informed our informant, Mrs. Laura (Young) Foote. Laura once over heard her grandmother say that grandfather was never satisfied very long with his surroundings. He would collect every thing together, or sometimes leave part of his things, and move to another location. Sometimes a larger tract of land would be cleared, and made into condition for a permanent home, when distance lent such ?, and Alfred D. would pull up and pioneer to some other place. The family lived in Kentucky, Tennessee, and Illinois, before coming to Utah. Alfred's second child, Jacob, was born in Union County, Illinois. Again the family returned to Tennessee. While living in Tennessee, this time, the family heard the Gospel and joined the Church of Jesus Christ of Latter-day Saints. Now wishing to be near the other "Saints", Alfred gathered his family together and again moved, this time to Illinois. They lived three miled from Nauvoo on a farm. While living here the Saints were being mobbed and driven back and forth in a terrible manner. During this time Alfred was back in Tennessee fulfilling a mission among his friends and relatives. The mobs were still doing many deprivations among the Saints and so Annie and his oldest son, William, gathered together all of their most treasured possessions, and secretly hid them in the dense woods nearby. The mob reached their home, burned it, found their hidden treasures and destroyed them, also. The family were spared their lives, but were without food or possessions, so they moved into the city of Nauvoo to stay with friends until their father, Alfred, could be notified. After Alfred returned, he found the Saints preparing to make the long journey West. The Young family joined the rest of the Saints and started on their journey. A journey that has gone down in history as the greatest feat of its kind. After traveling 2,000 miles they arrived in the Salt Lake Valley and witnessed the grasshopper plague and the miracle saving the crops by the seagulls. Alfred secured a farm on the Big Cottonwood Creek, which is south east of Salt Lake City, and lived there until 1850. The family moved south to Provo. There the soil was very rich, it having at one time been part of the rich lake bottom. Grandfather being a very energetic man, a hard worker, and kept everyone around him on the move. He was a successful farmer and no weeds grew where he cultivated. He secured a farm near the old original fort, and two home-sites in the city. The city had at that time been surveyed and platted. He owned one-half block in one place and one-quarter block on another piece which was across the street. Part of the one-half block grandfather owned in Provo, he planted in his nursery stock. The black walnuts, that were brought from the old home in the south, were planted. Almost all the oldest walnut trees in Provo were grown in his nursery. On this (page 82): same block, grandfather built a large adobe house for Rhoda and her children. A smaller one he built for Jane and her family. After Jane's death, Alfred Jr. lived here with his older brother, Jacob. (Annie's child.) Alfred married two widows, Rhoda Byrne (Jared) Young and Jane Watson (Sanford) Howe. Rhoda had five children and Jane had two: Louise and a boy. He cared for these step-children as his own. Alfred and Rhoda had four children together: Celestia Melinda, Jared, Adolphia, and Rhoda Eunice. Jane and Alfred had four children together: Alfred Douglas Jr.; Fanny, Squire Dagbert, and Joseph. Jane died in 18?, and left four motherless children. Three of these children were left to the most confident care of Rhoda. The other child, Fannie, Annie took to raise. Fannie later joined the family in Kanab and married Edward Nobles. On a smaller piece of ground one-half block across the street, grandfather had already built a home for Annie and her children. Grandfather and the boys were very hard working and so while living in Provo the family prospered. They were able to gather many useful things around them that made life more pleasant. They lived in Provo several years until the call came to go and help build up the "Muddy" in the southern part of the territory. His wife, Annie, choose to stay in Provo because because all of her older girls had married good husbands and were settled in Provo. Thus Alfred and Rhoda took all the small children and once more moved to a new home. They endured the travel, trials and hardships that accompany colonizing a new settlement. Here they lived until the break up of the Mission. Taking the advise of President Brigham Young to settle somewhere in Southern Utah, Grandfather was again on the move. He went eastward to Kane County settling in Kanab. The year was 1872. He secured a city lot and built a willow and adobe house in the center of Kanab. When the Indian troubles began to subside, grandfather and his six sons made the brick for a larger home. This home is now owned by James Young, son of Brigham Lawrence Young. Grandfather continued to farm, and was known to raise some of the best watermelons in Kanab and vicinity. At conference time he would feed a lot of visitors all the watermelon they could eat. His two sons, Jared and Adolphia, and his step-son, Brigham Lawrence, married daughters of James Lewis. His sons: Alfred Jr. and Joseph, all helped to farm and support the family until they also married and settled in Kanab. Grandfather was also a barrel maker while living in Kanab. I remember going with my father, Adolphia Young, when I was a child five years old to see my grandfather when he was somewhat sick. The picture of his face comes before my eyes as I write as plain as if it was yesterday. At the time of his illness, Grandmother Rhoda was on a trip to Tennessee where she was gathering up records of her people. Grandfather didn't recover his strength and all winter gradually got worse. He died on March 17, 1889 at the age of eighty-one years. (page 83): Grandmother had returned over the winter to care for him. He was the father of eleven children and step-father to nine others. His descendants are many and scattered throughout Utah and the neighboring states. They follow pursuits of many kinds, especially the mechanical trade, which has been handed down through all six generations. So from a few Young's of English and German descent, having their beginnings in Virgina, Kentucky, and Tennessee, a great posterity has been brought up to love the truth of the Gospel that our pioneer parents passed through so much to bring forth. Read in Camp Vermillion to the "Daughters of the Utah Pioneers" January 27, 1938, by Lettie Y. Swapp.

Alfred Douglas Young's Autobiography

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

Source: History of Brigham Lawrence Young, written by Eleanor McAllister Hall, (2000). *** To view this online: https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE100098 (start at page 84 of the text) *** Page 91 reads: "I desire to leave them on record as a testimony to my posterity and to the world of the goodness, power and majesty of God and of the truth of the great Latter Day work as inaugurated by Joseph Smith, Junior, for the redemption of the earth." *** (page 84) Alfred Douglas Young's Autobiography The following history was obtained at the "Family History Center" in Nauvoo, Illinois. Autobiography of Alfred Douglas Young, typescript, BYU. Original in possession of Mrs. Sara B. Young, Corinne, Utah. Grammar has been standardized. **** I was born in Springfield, Robison County, Tennessee, on the 13th of April 1808. My father's name was Jacob Young. My mother's maiden name was Mary Boren. My father was an excellent mechanic and went from home for a considerable distance to labor on a large job and was not heard from for many years. My mother's father persuaded her to go with him to the state of Illinois. There she lived for several years single without hearing from her husband. She afterwards married another man named Willis Boren. My father returned to the place where he had left his family and married a Polly Wough. I went to Tennessee in the spring of 1842, where I saw my stepmother who was a widow, my father having died. By the second wife he left two children, a boy Jacob and a girl whose name I think was Susan. While among my friends in Tennessee in 1842, I baptized into the Church of Jesus Christ of Latter-day Saints, three of my father's brothers and their families and also my brother William Young. He was a little more than two years older than myself and the oldest child of my mother. My father had a son named Squeir, [?] who lived long enough to have a large family. He also had a daughter Elizabeth who was the next younger child then Squeir who died when about eighteen years old and before marriage. My brother William raised a large family and died in the town of Washington in Southern Utah. His wife's maiden name was Leah Smith, who is now (1887) living in Panguitch, Kane [?] county, Utah My brother, John, born between my brother William and myself died when small; perhaps when five or six years old. The apparent accidental separation of my father and mother took place before I was born. I was about one year old when she went to the state of Illinois with her father where as before stated she married Willis Boren. We lived there until I was about twelve years old when the family moved into the state of Kentucky. There they lived about two years and then moved into Madison County, Tennessee. (page 85) I was raised a farmer, and was married in the nineteenth year of my age. My wife's name was Melinda T. McIntosh and a sister of the man who afterwards baptized me into the Church of Jesus Christ of Latter-day Saints. By her I had two sons, John William now (1887) living and Darius B. Young. I moved my family to Union County, Illinois; there Darius Bambridge Young died at the age of about six months. Melinda died on the 3rd of August, 1829 or 1830. In Union County, Illinois, I married my second wife, Anne Chapel, who died in the town of Provo, Utah, 14 of February 1882. After living in Union County, Illinois for six years I moved to Gibson County, Tennessee. Before I embraced the gospel I moved into Henry County in the same state and about fifty miles from my former residence. While I was on a journey to the state of Mississippi and in the place of my former residence, Gibson County, I met with Elders McIntosh and Timmons at my stepfather's, (Willis Boren) house. There I heard the gospel for the first time. I believed it with all my heart and was immediately baptized. At the same time my older brother, William, and the widow of my oldest brother who had died sometime before was also baptized. I continued my journey to Mississippi and on my return heard preaching again at Father Boren's. I went on home and labored at my business of farming. For a season, I continued a member of the Baptist Church but contended with the people, day by day, for the principles of the gospel until I was brought before the Church and cut off from their fellowship. When I was baptized and confirmed, the elders wished to ordain me an elder but I objected because I thought I was not worthy. After my return home I heard that a branch of the Church was organized in Gibson County where I was baptized. I returned there to visit my friends and the Saints and was ordained an elder by my brother and Elder Daniel Hunt on the 16th of September 1841. In this branch the gifts of the gospel such as the gift of tongues and prophesyings were made manifest. In the evening after my ordination there was a meeting of the branch at my brother's house. For the first time I was called upon to preach and spoke for some time in tongues and my brother gave the interpretation. On the following morning September 17th about nine o' clock my brother and myself were sitting on the trunk of a tree in front of his house talking on the principles of the gospel. While conversing a spirit came over me which created a sensation as if a quantity of blood warm water was poured over me coming onto my head first. I was filled with light, peace and joy. I was impressed to retire into some secret place. As I arose to my feet I asked my brother if he would go with me. (page 86) As we walked he continued to speak on the principles of the gospel and the gifts that had been made manifest, but I had little to say as I was in deep meditation. When we had retired about 200 paces from the house into a piece of heavy timber, I saw a light burst through the tops of the trees a little southeast of me. I was wrapped in a light which far exceeded the light of the sun. A personage appeared clothed in a white robe exceeding in brightness the light of the sun. Around his head this light gathered into a halo of brightness exceeding in intensity everything else around. He was dressed in white robes and his feet were bare. My nature could not bear the presence of this glorious person and I sank to the ground. My brother, walking by my side, as he afterwards stated, saw my countenance change and that I was sinking to the ground. He took hold of my clothes at the breast and let me gently down. This much I do know, that my spirit went out of my body and stood just over it, and gazed [?] at it and my brother standing by it. Whether or not my spirit was commanded to come out of my body by the personage in whose presence I was, I know not. The personage or angel said to me, "Follow thou me." He ascended upwards in the direction from whence he came and I followed him. He took me into the presence of God the Father and of his son, Jesus Christ, with the exception there was a rail between us; but I saw them seated on a throne. I had in my hands many sheaves of wheat of the purest white. There was an altar on my left hand and also one directly in front of me. The one on my left appeared to be about three feet in height; the one in front about eighteen inches. I laid the sheaves of wheat that were in my hands on the altar to my left as an offering to the Lord. I bowed myself on my knees on the alter in front of me which was also in front of the throne. I prayed God the Father in the name of his son, Jesus Christ, to accept of the offering I had laid upon the altar. While I prayed, the rail was removed and I stood upon my feet. Jesus arose and stepped from the side of his Father and came near where I stood. I was in their presence and I gazed upon their glory. Jesus then said to me, "Your offering is accepted and wouldst thou know the interpretation thereof?" I replied, "Yes, Lord." The angel, my conductor, said, "Look," and I saw as it were, an innumerable company that had come up from all nations, kindreds and peoples around the throne of God and they fell down and worshipped him and gave glory to Him. Jesus then said, "These are they; thou shalt be the means of bringing into my Father's kingdom and this is the interpretation of the offering thou hast laid upon the altar." Jesus continued to speak and shewed me many things pertaining to His Father's kingdom. One thing I am at liberty to tell; the others I am not. He told me to look. I looked and saw that there were neither sun nor moon to give light but the Father and His Son were the light that lighted all the kingdoms of the world. This is all of the vision of the celestial world that I am permitted to write. (page 87) The angel said again to me, "Look." I looked and beheld a lesser kingdom, typified by the moon. It received its light from the celestial kingdom and the inhabitants thereof seemed to exceed those of the celestial world, but the glory was not equal to that of the celestial. I saw many angels descending and ascending between the terrestrial and telestial worlds and administering to the inhabitants of the latter. The glory of the telestial seemed great but not of that of the terrestrial. The angel said again to me, "Look." As I looked I beheld another world in which the inhabitants appeared to be less in number than in any of the other [?]. It was neither one of light or of glory; but one of suffering. It was shaded with darkness. It appeared to be a pit; and a thick darkness of smoke ascended upwards as far as I could see. The inhabitants appeared to be suffering beyond anything I can describe. This passed from my vision. For a short time the angel withdrew from me and I was left alone. He again returned and said, "Look," and "What beholdest thou?" I replied, "I behold a servant of God." The angel said, "Draw near unto the servant of God." As I did so, another person appeared and it was made manifest to me that it was John the Baptist. I saw him lay his hands on the head of the servant of God and ordain him to the priesthood. I also saw [Oliver] Cowdery and Martin Harris but did not see John the Baptist ordain them. I afterwards learned that at the time I had this vision they were both cut off from the church. Up to this time I had not seen any of these men in the body, nor heard much about them. In my vision, there appeared a space of time after the ordination of the servant of God by John the Baptist in which nothing of importance occurred. Again, the angel said, "Look." I looked and beheld the servant of God alone in a wilderness and the angel still standing by me said, "Draw near to the servant of God." As I did so, three men appeared but with nothing unusual in their appearance. It was made manifest to me that they were Peter, James and John, three of the Jewish Apostles of our Savior. They laid their hands upon the head of Joseph Smith, Jun., Peter being mouth, they ordained him to the Melchizedek Priesthood. All understanding I had previously obtained concerning these priesthoods was through the preaching of the elders on their authority. That the servant of God spoken of was the Prophet Joseph, was not manifest to me until his last ordination when Peter called him by his name. After this I saw that many Saints had gathered together and they were persecuted by the peoples of gentiles that surrounded them. Those who led this numerous army set a time during which they would receive under their protections, and spare the lives of all who would desert the Saints and go over to them. (page 88) Many began to go over and the people continued to go until it appeared as though about one half of the Saints apostatized and went over to the enemy. As the time drew near which the enemy had set to come against the Saints to battle, I saw the armies drawn up in battle array and the army of the Gentiles seemed almost numberless. I saw as the armies confronted each other, two men go out from the ranks of the Saints towards their enemies. As they approached, they lifted up their voices and entreated for peace. Instead of listening to them, the commanding officer of the enemy ordered his men to fall upon them with their swords. As they rushed forward to do so, I heard a still small voice but it was very piercing. At the sound of it, the earth trembled and shook; the weapons fell from the hands of the army of the enemy and they fell to the earth as though they were dead. I looked towards the Saints and they had laid down their weapons and with their hands raised to heaven, were praising God for their deliverance. I again looked towards their enemies and not a vestige of them was to be seen. What became of them was not made known to me. The Saints appeared to march off to the northwest in good order. Up to this time, nothing that had been revealed to me in vision had excited any special intensity of feeling, of fear, joy, or sorrow. Everything appeared so reasonable and just that I continued in a still quiet mood. What I am now about to describe did not appear to come so rapid as what I have related. My conductor again said to me, "Look." I looked as it appeared to me towards the northwest and I saw a portion of the land of the ten tribes of Israel who are yet to come from the north country. It appeared to me that they had gathered in a vast multitude on the shore of a great body of water. Before them and over the water, I saw a personage in a pillar of light. It was made manifest to me that it was John the Revelator. I saw the waters under and around him begin to heave up and roll away to the north and the land come up and connected the land on which the ten tribes were, with the land upon which I stood. I saw the multitude come on to the land on which I stood. The vision closed and it was not made known to me where the multitude went. I became excited at the sight and raised my hands towards heaven and glorified God. Still continuing in vision, I saw a great multitude of Saints gathered in one place and dressed in white. At that time, I knew nothing about the robes of the priesthood, but since I became acquainted with these matters, it appears to me as though they were dressed in the robes of the priesthood. The angel said again to me, "Look." I looked and saw a light in the east and it was manifest to me that it was the sign of the coming of the Son of Man. The light grew gradually larger as it approached the earth. The Saints appeared to have upon them a spirit of great expectation. I saw them several different times go forth in the form of an escort with the apparent expectation that the Savior would arrive. At last, I saw the whole multitude both small and great go forth dressed in white (page 89) robes with white coverings on their heads and with palms in their hands whiter than the purest snow. They went towards the east as they had before done. The Savior approached the earth. There was with him an innumerable multitude of angels and Saints. They appeared to be upon a cloudy, misty element; it might have been a planet. I cannot tell. As they approached, the Saints who were upon the earth came forward and threw down the palms that were in their hands, covering the earth with them for the reception of the Savior and his retinue. They bowed before him and praised him. I saw at the same time, many of the wicked bow before him and acknowledge that he was the Christ and give up the ghost. This part of my vision closed. I then saw that I was in the presence of an angel who seemed to me a mighty man, large in stature and one holding great authority. I also saw Lucifer near unto us. To me, there was nothing extraordinary in his appearance. He appeared as a well-dressed respectable personage. The angel approached him, laid his hand gently on his shoulder and led him to a door which appeared to open before them. As I looked in, the place seemed neither light nor dark. But it appeared to be a shadowy, boundless, bottomless, open space. The angel thrust Satan through the door and closed it. In reflecting upon this part of my vision, it appears to me that this open space represents a place in which there will be no intelligences, but Satan himself. In other words, that he will be placed in solitary confinement for one thousand years, shut out from the creations of the Almighty, and where he can have no influence over them. After the vision concerning the disposal of Satan closed, I saw the earth move. It appeared to fold, to gather from the four corners into a comparatively small space. It appeared like unto a small parcel, passed away and I saw it no more. Again my guide said to me, "Look" and I looked and beheld a new earth having the appearance of a sea of glass and upon it was a multitude of inhabitants and a temple of the Lord God. The angel said to me, "Draw near to the temple." I did so and he accompanied me. He conducted me into its lower courts where I saw twelve baptismal fonts and the twelve foundations which were of different and beautiful materials; but as whole, they were the solid foundation of a grand and beautiful temple. The angel conducted me upwards on the next floor of the temple above the baptismal fonts. This part of the temple was constructed of different material from the lower courts. It was beautiful beyond my capacity to describe. There I was shown all the various rooms or departments for the different grades of the priesthood. From this place, the angel conducted me up a stairway to what appeared to be the upper or highest story of the temple. It far exceeded in beauty and richness anything that (page 90) I had before seen. I can only compare it to very clear, pure glass mingled with gold. All these departments had suitable accommodations for the uses for which they were designed, including seats for those receiving endowments and for those administering therein or for people who might gather together for instruction and etc. I saw in the upper court, a seat or throne especially fitted up for the sitting of Jesus Christ and of his Father. I also saw before this throne two altars, one about three feet high and the other about eighteen inches or half the height of the other. Up to this time, I had seen no person in this temple but the angel who conducted me. He said to me again, "Look." As I looked, the walls of the upper court of the temple were so transparent as the purest glass. I saw many people come up around the temple and fall down and worship God. Afterwards, they went into the lower courts of the temple and were baptized. I saw them pass through all the various grades of the priesthood from one floor to another, until they came into the upper court. They appeared to have some kind of offering in their hands. What it was, was not clearly manifest to me. This they laid on the highest altar and bowed on their knees on the lesser altar and there made their final covenants before the throne of God. After this, they received an inheritance on the new earth. Enough was shown me in this temple to give me some idea of the great work to be done in the Millenium and the vision closed. The angel, my conductor said, "Follow me," and he conducted me back to where my body lay on the ground. I saw it and my brother still standing over it. He had watched over it as near as he could judge, some three or four hours. My spirit entered into my body and I stood upon my feet and the angel still stood by me. When in the body, he showed me the remnants of Israel of the seed of Lehi, scattered over the southern portions of North America. I saw many of my brethren the Elders of Israel, go forth among them and preach the gospel and many were baptized. I saw a great prophet raised up among the remnants and he went forth with great power among them, preaching the gospel. Many were converted and baptized and great faith was exercised among them. When I had this vision, I had not seen the Book of Mormon and in the vision it was not manifested that it was anywhere on record that such a prophet should be raised up among the American Indians. When I afterwards became acquainted with the Book of Mormon and knew the promises of Lehi to his son, Joseph, that such a prophet should be raised up from his loins in the latter days, the spirit manifested to me that I saw the person in my vision and the fulfillment of the prophecy. The angel again said to me, "Look." As I looked, I saw a woman dressed in fine scarlet and seated upon a platform supported on four pillars. She appeared a very large, powerful woman. Around the platform, was gathered an immense multitude of people. She (page 91) addressed them with great oratorical power and vaunted herself of her great knowledge, wisdom and power. The multitude appeared to feel great veneration for the woman as an exalted personage. While she was thus engaged in boasting of her greatness, all of a sudden her body opened and her vitals and bowels fell out and down to the earth. The people gazed in wonder at first and then turned away from the sight. The power of the woman was gone, but her frame still remained upright on the platform. The angel said to me, "This woman represents this great nation and as you have seen her vitals and bowels fall out, so will the power depart from this great people." The angel said, "Behold thy brethren," and I saw my numerous relatives who lived about 250 miles east of me. He said, "They have heard of the gospel but there is no one to preach it to them. Go and preach it to them and they will believe. Go and behold I will be with you." The angel then left me and my brother alone. My brother William afterwards stated that he saw no person with me nor heard any conversation although he stood near me. But during all the time, we were there and while I appeared as if dead, it was manifested to him that I was in a vision. After the angel left me, I turned to my brother and called him by name and related to him all that I had seen and heard, some of it he doubted. I said to him. "Brother William, you shall yet be witness to the truth of all I have said." At these words, he fell to the earth as if he were dead. The spirit suggested to me to touch him and bid him arise. I did as directed and he arose to his feet, bore witness to the truth of what I had seen and continued to bear that testimony until his death. I feel to record a tribute of thanks, honor and praise to God my Heavenly Father and to his son, Jesus Christ, for the glorious things that have been revealed to me in these visions. I regret my inability to properly represent them for want of a proper comprehension of language, to express my ideas by as far as I am able. I desire to leave them on record as a testimony to my posterity and to the world of the goodness, power, and majesty of God and of the truth of the great Latter Day work as inaugurated by Joseph Smith, Junior, for the final redemption of the earth. In the year 1858, I was counseled by Apostle George A. Smith, to write this vision and have it placed upon the Church record but up to this time, September, 1888, it has not been accomplished. After the vision at my brother, William's, in Gibson County, I was sent instead of my brother with Elder Daniel Hunt to fill an appointment at his house which was seven miles from my brother's. Some of my family friends accompanied us and we went on horseback which was quite a common method of traveling in that country. We had a good congregation and in it was a man who was said to be a nephew of (page 92) the celebrated David [Davy] Crockett. When I arose to speak, he arose to his feet and drew a pistol with the evident intention of shooting me. There was an instant excitement among the people in the room. It was made known to me by the spirit that he would not have power to fire the pistol. I told him he could not fire it. He appeared to make all the effort in his power to do so but his arm was paralyzed. The people gathered around, got him out of the house and the meeting was continued without further disturbance. We remained with Brother Hunt that night. The following morning after we were seated at the breakfast table and had eaten only a mouthful or two, I was warned by the spirit to hasten and get away from there or our enemies would be upon us. Myself and my friends who came with me immediately arose from the table, saddled our horses and rode off. We left Elder Hunt by the road in front of his house watching for what might come to pass. He afterwards informed me that we had only time to get well out of the way, when the man who had attempted to shoot me the day previous rode up in company with five other men, all well armed, and demanded where I was. When told that I had left, they would not believe it but searched the house using much abusive language to Brother Hunt. They then went to the barn and when assured that our horses were not there, they concluded that we had indeed gone and gave up the search. Thus by the blessing of God, we were delivered from our enemies. On account of persecution, Brother Hunt soon afterwards moved away from the place. The following day, I started for my home in Henry County, Tennessee. During my journey, Satan was made manifest to me. I did not see his person but felt his presence and power. He brought forward every conceivable argument to induce me to deny having had any visions from God, that I had not seen a vision but had been deceived and if I persisted in testifying that I had seen a vision and etc., I would certainly go to hell. He continued to work on me after my arrival home, almost constantly day and night until I was nearly unfitted for labor and could scarcely eat. I often retired and attempted to pray in secret, but had not power to open my mouth. The pressure on mind and body became terrible to bear. I had a shop in which was a turning lathe. I went into it to do a small job of turning. As I started the lathe and picked up my turning chisel, Satan came on me with such power that I seemed as though he would crush soul and body into the earth. In my agony, I dropped my chisel and leaned over onto the work bench which was standing near and for the first time, I had power to open my mouth in supplication. I cried, "O Lord, and must I give up to the power of the adversary?" Immediately, I heard a voice from over my head which said as one man talks to another, "If you now deny what has been revealed to you, you shall have your portion where the beast and the false prophet are." I replied, "O Lord, I will bear testimony of the truth of these things from this time hence forth and forever." At (page 93) this, the load which I had carried for twelve or fourteen days was lifted from off me and Satan departed from me. About this time, a man by the name of Harman was baptized and also his wife. This man, I had known for sometime and he had become entirely blind. When baptized and confirmed at the water's edge, the elders prayed that he might receive his sight. He arose from under their hands entirely healed and was troubled no more with blindness. These things took place in the October following my baptism in July 1841. I afterwards visited the branch in Gibson County and labored in connection with others until about sixty persons were added to the church. In January 1842, with Elder D. Hunt and my brother, William, I went to my friends who it had been shown me in vision would receive the gospel. They lived in Smith, now Putnam County, middle Tennessee and about 250 miles from the branch of the church in Gibson County. The second day of our journey, we arrived at Mr. George Brandon's who was engaged in teaching school. It was Friday. On Saturday, we preached as did also Brother Brandon. On Sunday we attended Methodist meeting. We intended to remain until the following Wednesday, when it was expected Brother Brandon would dismiss his school for the time being and accompany us; but when Monday came, we went to his school and we felt impressed upon to pursue our journey. Mr. Brandon being acquainted in the country, directed us where to stop the first two nights. We rode about 20 miles the first day from Mr. Brandon's and found the friendly shelter we had expected. On the second day we continued our journey. We had about 20 miles farther to go, making some 40 miles from Mr. Brandon's house. When riding alone the second day, an impression came over us that someone was following us; for what purpose was not clearly made manifest. As we proceeded, the impression strengthened and we somewhat slackened our pace for that reason. When about three miles from where we expected to remain overnight, we withdrew from the road into a thicket of timber to ask the Lord concerning the matter. After praying, being in expectation of seeing someone, we looked back on the road and soon saw Brother Brandon riding rapidly along. Seeing us, he soon rode up. He informed us that after we left, the spirit chastened him severely for treating us with coldness and indifference and directed him to start after us and neither eat nor drink nor salute anyone until he had overtaken us. When we came up he hailed us as brethren, dismounted and on his knees acknowledged his fault for the manner in which he had treated us, asked our forgiveness and craved our blessing. We laid our hands upon him, blessed him and prophesied upon him. I prophesied that he would return home, sell his property and move to Nauvoo and that the next time I saw him it would be there. This was afterwards literally fulfilled. The spirit of prophesy then rested upon my brother. He predicted that we should proceed our mission and meet with great opposition but also that we should also have great power given us over wicked spirits and devils. (page 94) Brother Brandon then returned home and went about three miles and remained overnight. We were well received and were invited to preach the following day. We remained and had a meeting in the afternoon with a very good attendance. This was the only time we preached on the journey. Two days after we arrived among our friends near Springfield in Robison [?] County about 25 miles north of the city of Washville. We were hospitably received by a Mrs. Dorris [?] who was my aunt. She had heard something about the Saints from a brother of hers who had joined the Church. She invited us to preach which we did the following evening at her house. We had quite a large congregation. I was put forward to preach and in doing so, stood a short distance from and facing my brother William, Elder Hunt, Mrs. Dorris and a daughter about 18 years old. They were sitting near the corner of the fire. The room was large and of hewn logs, with a large fireplace, characteristic of those primitive days. While talking, I suddenly felt a powerful evil presence come into the room and from my former experience and the impression I received from the spirit of God, I was aware that an evil spirit of great power had entered. I lost power to proceed further with my discourse and requested one of the brethren to continue the subject. Elder Hunt took my place to preach and I occupied his seat by the side of my Brother William. Elder Hunt had spoken but a few words when the daughter of Mrs. Dorris was seized with terrible convulsions and in her agony fell towards the fire. Mrs. Dorris seized her as she fell and turned her away from the fire, and her head came between myself and Brother William. We readily understood through the spirit that she was possessed of a devil. My brother William suggested that we lay hands on her. He rebuked the evil spirit in the name of the Lord Jesus Christ and bid it depart from her. With one convulsive struggle, the young woman beat the floor with her head and feet, when she arose and commenced praising God. Immediately on her being released from the power of the evil spirit, I felt as if I held a great weight in my hands, and without knowing how I arrived there, I was standing in the door of the house which was near the other end of the room, and I pitched the weight that was in my hands, out of the door. The evil spirit came upon me with such power that it seemed as though my body would be crushed into the earth and as if he would devour me at once. I rebuked him in the name of the Father, Son and Holy Ghost and bade him depart and return no more. He immediately left my presence and I neither saw nor felt him again. Mrs. Dorris said nothing about the previous condition of her daughter until the events just narrated had taken place. She stated that she saw me move to the door after (page 95) the evil spirit went out of her daughter over the heads of the congregation. She was the only person in the house who professed to see how I got there. Concerning her daughter, she stated that some two years previous to our arrival, she attended a Methodist camp meeting, taking her daughter with her. That there occurred a religious excitement in which her daughter participated, that in the excitement, she had paraxisms [?] in which she would become exhausted and swoon away. This condition in those days among the Methodists was considered a manifestation of the power of God for the conversion of sinners. The Methodists worked over her [?] for several days without her recovering. She finally took her daughter from them and returned home. From that time, she had been subject to these fits, not very frequently, but still they had to exercise a constant care over her for fear she might fall into the fire or other places where she might be injured. Before our arrival, when she came out of her fits she was disposed for a time to injure anyone that might be around her but as has been stated this time, she arose to her feet and commenced praising God. She ran to me, threw her arms around my neck and praised God for her deliverance. Mrs. Dorris was out of health with a disease that had afflicted her for twenty years. She wished us to lay hands upon her. We did so that evening. The following day, she said she had not been so well for twenty years. We baptized her daughter and continued our journey to Smith County which was more particularly our destination. Nothing more worthy of notice occurred until we arrived at the house of Mr. Hunt, in Smith County. He was a cousin of the Elder D. Hunt who was with us. We preached two or three times in Mr. Hunt's house. His wife, two of his daughters, and Mr. Cooper and his wife believed, and we baptized them. While Mr. Hunt did not appear to feel bitter against us, he opposed the doctrines we taught and perhaps had he not been a relative, we might not have had the privilege of his house. He had a son, nine or ten years old, who once had a fever sore and it settled in one of his legs and foot. The leg below the knee and the foot had the appearance of being calloused and hard, having no life and his toes were withered and drawn back under the foot. To step on the limb at all, he could only bring the back part of the heel to the ground. The boy seemed drawn towards us and followed us around considerable. One of us finally asked him if he would not like to have us lay hands on him that he might be healed? He replied that he would. We asked the mother how she felt about it. She stated that she had been thinking about it for a day or two, but felt delicate about saying anything. Elder Hunt, Brother William and myself laid hands on him and prayed that he might be healed. While our hands were still on the limb, we could feel the blood begin to circulate (page 96) and life come into it. When we took our hands off, the child ran and leaped and seemed overjoyed, and when the mother saw it, she was nearly overcome with joy. The limb came at once into its natural position and the boy could use it, but it took some little time for it to become covered with its natural flesh and assume a proper appearance. The daughter of Mrs. Hunt, of 16 or 18 years of age, had been afflicted for sometime with poor eyesight. Her eyes although appearing natural at a distance, had some white specks over the sight of them. She could do some kinds of work like coarse sewing but nothing that required good eyesight. She came forward after seeing her brother healed; we administered to her and she received her sight natural and perfect. The same evening Elder Hunt visited one of his cousins a mile or two from where we lodged and my brother and myself went with and remained overnight. The following morning breakfast was prepared and we sat down with the family at the table. A blessing had been asked when the spirit forbade us to eat. Our declining appeared to hurt the feelings of our hostess very much. We apologized as well as we could but were compelled to tell her that the spirit had forbidden us to eat, but why we could not tell. We immediately returned to the house of Mr. Hunt. After returning and sitting in his house together, he demanded baptism at our hands. After sitting a short time longer, he arose and went out of doors, as we supposed to harness his team to go to the water to be baptized, which was some distance from his house. He was gone so long that Sister Hunt became uneasy, went out to look for him, but returned disappointed. I was moved upon by the spirit to go out and look. Looking around I saw a [man] three or four hundred yards from the house, too far to be seen distinct enough [but I] recognized him distinctly. The spirit directed me not to lose sight of him, and it also made known to me his innermost thoughts. While I was watching or keeping sight of him at a distance, it was manifested to me that he was in search of some secret place where he might die. All the thoughts of his heart appeared open to me. He went to a thicket of timber but the Spirit said to me, "He will return to the house." Directly I saw he had turned in that direction. As he drew near I turned and went into the house. He came to the door of the kitchen where Sister Hunt met him. He appeared very much exhausted and fell into her arms. She assisted him into the house and on a bed. My brother William, Elder D. Hunt, and the family soon gathered into the room. He testified that we were the servants of God, that he had not kept our councils and must die. As long as he had strength he exhorted his family not to do as he had done and said that he expected to die. He continued to grow weaker and I never saw a man suffer more and struggle harder with death than he did. It was about an hour from the time he was laid on the bed until he died. Several of the neighbors soon learned of his death and gathered in, (page 97) among others, Brother Cooper who had lately baptized, his family, and a man who had not joined the church. The family of the deceased were all mourning his loss except his wife. At the time it did not appear to affect her much as she did not shed a tear that was noticed. I had stood over him while dying without feeling any disposition to administer to him and had left him. Brother William and myself were sitting in different parts of the room. We had no communication with each other during the scenes that had just been transpiring. Nothing had yet whispered to me but what Mr. Hunt had done as others, go and would remain behind the veil. When about three hours had elapsed after his death, some fifteen neighbors had gathered into the room and the spirit fell upon me and my brother, William, in great power. It seemed as though every feeling of mortality departed from me and my brother, William, afterwards testified to the same thing concerning himself. We both arose at the same time without saying anything and started for the bed. As we approached, I waved my hand as a sign for those around to give us room. They gave way and we approached the dead. I raised my right hand and asked the Father in the name of his Son Jesus Christ to give us power that the man before us who had been slain might be raised to life. We then laid our hands upon the head of the dead. My brother, William, was mouth and said twice, "In the name of Jesus Christ, O breath come from the four winds and breathe upon this slain that he may live." No breath came and as if the spirit instructed him further what to do, said he, "In the name of the Father, Son and Holy Ghost I command you, O breath, to come from the four winds and breathe upon this slain that he may live." Immediately the lungs of the man began to inhale the air. He opened his eyes and he again lived. Brother William and myself raised our hands to heaven and gave glory to God the Father and the Son and repeated it three times. My brother took Mr. Hunt by the hand and commanded him in the name of Jesus Christ to arise and walk. He arose and without assistance walked to a chair by the fire, sat down and began to talk to his family. I felt impressed that there was something more to be done. I went out, sought a private place nearby, and asked the Lord what he would have us do further. I was immediately impressed to go into the house and lay hands on the man that he might receive strength. I went in and found Elder Hunt and my brother carrying him to the bed exhausted. I called on them to lay hands on him. Through the administration he at once received strength, but virtue had gone out of us until we were weak and could scarcely walk. Said I, "Brethren follow me." We went out to a proper place and I (page 98) suggested that we lay hands on each other that our strength might be renewed. We did so and again received our natural strength. When we returned into the house, we found Mr. Hunt putting on his shoes. He went out, harnessed his team and we repaired to the water and baptized him. He told us that after he applied for baptism before his death and his going out, as we supposed, to harness his team to repair for the water, he was tempted and told the Lord he would die before he would be baptized. The Lord took him at his word and he was turned over to Satan that he might slay him. From that time he began to die and traveled around to seek a private place for that purpose. Sister Hunt stated that when her husband died she did not weep for she had strong faith that he would be restored to life. After these things had taken place which I have narrated, I heard one of the apostles instruct the elders, when they felt weak from administering to the sick, to administer to each other that they might receive strength. Previous to the events just related, we had given out an appointment for a meeting on the day following Mr. Hunt's baptism. There were so many present at the restoration of Mr. Hunt that the news spread very rapidly through the county and produced great excitement. The following evening at the appointed (time), the people crowded a large house to overflowing. We were placed near the door to preach. There were present an old minister of the regulars Baptist church who had labored in the ministry for thirty years and a young minister of the separate Baptist church. These denominations had been quarreling for years but portions of them had now united together with their ministers to persecute us. The spirit of God was upon us and we preached with much power. We spoke of the gifts of the spirit. The mob did not disturb us until we were through. The young minister was put forward as spokesman. He denied that such gifts had ever existed. We turned to the twelfth chapter of first Corinthians to prove our position. He became so angry that he pulled off his coat. He said, "Give me a butcher knife, and he could raise such a dead man as quick as they can." The old minister declared that he could hold his breath for 60 minutes. He said he could do it for 60 minutes and they got into quite a jangle among themselves. Finally the old minister told the young to go ahead and he would at his back. We supposed the crisis had come when they would attack and try to injure us. Brother Hunt said, "Let us pray," as he bent his knee to the bench. We had spoken but a few words when the aged minister said if he could find his hat he would go out. It was handed to him and he quickly passed out of the door. The mob followed him with a rush, insomuch that it seemed as though they would trample on each other. The house was soon cleared of all except ten or twelve persons who were friendly, and they remained two or three hours conversing and asking questions. I think from what followed the next day, that he and the mob parted after arranging among themselves to get together and drive us from the country. The spirit impressed us (page 99) early in the morning that our enemies would come against us during the day and we were constantly in expectation of it. About a mile from Brother Hunt's there lived quite an influential man who was a justice of the peace. We had not seen him at meeting the previous evening. About 10 o'clock a.m. when we were sitting under the porch of the house watching for the mob, the gentleman rode up and hailed us as gentlemen. He stated that he had come to have a private talk with us about our principles and learn by what authority we professed to do the miracles he had heard reported around the country. We preached the first principles of the gospel to him and dwelt especially upon the gifts of the spirit. We showed him that we believed the same gospel as the apostles of old with all its powers and blessings. We endeavored to explain to him that it was through the principle as had by the ancient Saints that Mr. Hunt had been raised from the dead. We then had Mr. Hunt's little boy, whose previous condition the gentleman was well acquainted with, brought forward. When he saw that he was completely restored to health and soundness, he testified that he believed the principles we taught, and he did not see that we had done anything for which we should be persecuted. And now, said he, "I will tell you that some 40 or 50 men gathered at my house this morning to drive you three elders out of the county, but I persuaded them to remain there until I came over and talked with you. And if you will accept it, I will go home and have them disperse, and you shall be at perfect liberty to preach in this section of the county, and shall not meet with any further disturbance." We talked about two hours with him and he appeared a very intelligent, gentlemanly man. My brother, William, and myself had not yet arrived at our original destination. We left brother Daniel Hunt among his friends and continued our journey some 20 miles further. We found our numerous friends in the condition stated to me in my vision, and we were made welcome by them. There was a young man there of our friends named John Young, who had visited a friend near Nauvoo. He there heard the gospel, had been baptized, ordained an elder, and sent back to his friends to preach the gospel, but had failed to magnify his calling. He was merchandising about ten miles from where we were preaching and came to see us. He concluded he must return and attend to his business. We accompanied him about a mile on the road and not anticipating meeting again, we bid each other good bye. He rode on 75 or 100 yards while we remained where we had parted. When crossing a mill pond in shallow water, he stopped about midway, turned about, came to us, dismounted, kneeled on the ground and asked for our blessing. We gave it him and kindly reproved him for neglecting the duties of his calling. We promised him great blessings on condition of future faithfulness. He went on home, sold out to his partner in business in three or four days, and returned to us alive in the spirit and power of the gospel. (page 100) We remained a few days longer laboring in this place, baptized about 20 persons, organized a branch and ordained another elder to labor there besides Brother Young. One day after completing our baptisms in the place, we had a meeting in which two of the sisters were smitten to the floor by evil spirits, or to speak more understandingly perhaps to some, they were thrown into fits. We laid hands on them and in the name of Jesus Christ rebuked and cast out the evil spirits and they were restored. Living in this place was an uncle of ours named Mark Young, who was about 60 years old. For many years, he had been connected with the Methodist church. He believed and was baptized and was the elder referred to before as the second one ordained in his branch. When we left the place to return home, he and Elder John Young accompanied us about seven miles to where we had previously by request sent an appointment to preach. Uncle Mark Young, when a Methodist, had some sort of a gift. In revivals those whose heads he would lay his hands and pray, would be wrought upon with overpowering convictions of their sins and be converted. After arriving at the place where we were to hold our meeting, he wished to know of us if he could not still mingle with his Methodist brethren and exercise his gift among them. We endeavored to instruct him, positively counseled him not to do so, and warned him if he did, he would lose the spirit of the gospel and go into darkness. I afterwards learned that he mingled with the Methodist and lost the spirit as we had predicted. We left there in the forepart of March; and in April, three traveling elders, John D. Lee, Alfonso Young, and Samuel Frost came into the neighborhood and first went to his house. They labored with him and rebaptized him and some of his family. After this, John D. Lee went to Brother Hunt's and labored some two weeks with him and his family, to convince them that the miracles performed at his house, of restoring his daughter's sight, of healing his crippled boy, and his own restoration to life were of the devil. The final effect of this on Mr. Hunt and family I have never learned, but I have not heard that they ever gathered with the Church. John D. Lee wrote to the Times and Seasons some account of our labors in establishing this branch of the church (See Vol. 3, page 820). These Elders met some evil spirits there that we had contended with and had not the discernment to see the difference between our works and those of the devil. The letter, as may be seen by referring to it, is terribly bitter and sarcastic and when looked at after this lapse of time, shows that the devil had power to blind their minds as to the real facts of the case. John D. Lee returned to the house of Mark Young, which was several miles from that of Mr. D. Hunt, where he had labored so long to convince them that our works were of the devil. When approaching the house of Mr. Young he was met by the Methodist circuit preacher, who had been laboring with Uncle Mark for several days after his rebaptism by John D. Lee. He told the elders they were not wanted there any more, that (page 101) they had broken the peace of that family and of the neighborhood by their humbuggerry, meaning of course that the Mormon elders who had been in the country, and if they wanted to wash their feet against him they could do so. My uncle, Mark Young, returned to his Methodism and Methodist gifts and never, that I am aware of, returned to the Church. My information about affairs after I left there, I obtained from sister Rhoda B. Young now (1880) my wife but at the time of my labors in Tennessee and for sometime afterwards, the wife of Adolpha Young. Among others of the family relations, she offered herself for baptism at the time the branch was organized until a short time afterwards. She also states that some years after Mark Young's son whom we had baptized and others who believed the gospel, did not dare rejoin the church for fear the evil spirits would afflict them again. The fact is that when they returned to the Methodist the first time, these evil spirits had power over them and operated on them in various strange ways. The spirits were rebuked by John D. Lee and the elders. After the departure of the elders, the persons who had been rebaptized had not the faith to contend against these spirits and returned again to the Methodists. They were afflicted no more except that these spirits had power to hold a rod over them, which they feared and consequently could never muster faith sufficient to again join the church. My brother William and myself returned to our homes in west Tennessee. We continued to preach to some in that region and baptized quite a number of persons. Sometime in April my brother and myself arranged our affairs to gather to Nauvoo. In the midst of much persecution and annoyance which entailed on us some loss of property, we got started on our journey. On the way, we fell in company with a brother by the name of West with a family who were journeying to Nauvoo. He had a son 18 or 19 years of age who was afflicted by an evil spirit. He was continually making a noise and was very unpleasant company. The weather being showery, we camped one day near a school house to dry our wet clothes. While I was in the house by myself, someone made known to me that the mother of the lad wished me to lay hands on him for his recovery. When we attempted to do so, being strong, he contended with us and I simply rebuked the evil spirit. He came out of the lad and the latter lay at our feet, a natural, pleasant looking boy. But when the evil spirit went out of the boy, he entered into my oldest son, John William, who was standing near. He was at once seized upon with terrible contortions of body. This caused considerable excitement in camp. I took him up in my arms and started into the school house followed by my brother, William. We laid him down and prayed, asking the Lord to give us power to cast out the evil spirit. We then laid hands on him, rebuked the evil spirit in the name of the Lord Jesus, and bid it depart and trouble us no more. It departed and left us in peace. Nothing of importance occurred during the remainder of the journey to Nauvoo where we arrived on the 9th of June 1842. There my brother, William, and myself, met the letter of John D. Lee, dated Putnam County, Tennessee, May 18th 1842, and published in the Times and Seasons of June 15th. About the same time, we were called to account (page 102) before the High Council. It seemed very severe on us as we had preached the gospel in all sincerity of heart and in our simplicity had believed in the gifts of the gospel as promised to the Saints in all ages. Whatever we had done we did it in the name of the Lord Jesus Christ, ever feeling to give him glory. We at once demanded a hearing before the high Council, expecting that must be make upon men who believed in the gifts of the spirit as we did. It soon commenced (convened?) to hear our case. The charges were prepared by John D. Lee. They accused us of teaching false doctrine, of doing miracles under false pretenses and of depreciation of the Book of Mormon as of Divine origin. At the time, we believed the book according to our knowledge but at that early period we had but little knowledge of ourselves nor were we prepared to make use of it. The Bible, we like other sectarian Christians, had studied and been traditionated in and we used what was in our hands and what was evidently, at that time, the most effective weapon for the defense of the truth; yet we had a testimony that the Book of Mormon was of God and ever bore that testimony when there was any occasion. On account of feeble health, I was barely able to attend the Council and it devolved on my brother to do the talking necessary in our defense. After he was done, I simply bore testimony to the truth of what he had said. The Council was much divided but finally decided by a majority vote that we should acknowledge that our labors in Tennessee were not of God but of the devil, that we had been deceived and had acted under evil influence. I got on to my feet and said that I came there in expectation to abide their decision, but I regretted that I could not do it. I bore my testimony to them that the gospel had been preached, the blind had received their sight, the lame had walked, devils had been cast out, and the dead raised in the name of Jesus. That I knew these things and could not deny them for to do so would be to deny Christ. The Council took no further action on the case at that time, neither were we ever again called before it. My brother and I parted as we left the house and being feeble, I took the nearest way home. On the way, I met Elder Brigham Young, at that time president of the Quorum of the Twelve. I requested the privilege of talking with him and gave him a general account of the affair. He placed his hand on my shoulder and said, "Brother Young, let your heart be comforted and go your way and it will all be right. We want such men as you in the Church. Men of faith in the Gospel." My brother afterwards said that after parting with me, he met Brother Hyrum Smith; after telling him of our case, he said, "Brother Young, the things you have related in you labors are of God and I will go to the printing office and have your names published to the world as in full fellowship with the Church." Such notice was afterwards published in the Times and Seasons, but not until seven months afterwards. The following is a copy of the notice from the Times and Seasons of January 16th, 1843. (page 103) -------- Notice- -Whereas fellowship has been withdrawn from Brothers William and Alfred Young for teaching false and erroneous doctrine, etc., in Tennessee, as published in the Times and Seasons of June 15th, 1842. This is to inform the Saints abroad that they have made satisfaction to the High Council of the Church of Jesus Christ at Nauvoo, and are restored to their former standing and fellowship in the Church; and we recommend them to all with whom their lot may be cast. (Signed) Hosea Stout, Clerk of the High Council ----- We were not aware of being disfellowshipped from the church until we saw this notice. Nothing more transpired on this subject in Nauvoo while the Saints were occupying Winter Quarters. I there met George W. Harris, who was a member of the High Council that heard our case in Nauvoo. We were introduced to Mr. Harris by Colonel Hale of the Nauvoo Legion. He recognized us as the two elders who were before the High Council in Nauvoo for teaching false doctrine. My brother, William, in conversation with him on this subject, asked him if it was not lawful for the elders to officiate in raising the dead? He replied that it was. He was asked, "Then why not lawful for my brother and myself to do this?" He replied, that the High Council in Nauvoo did not believe that two ordinary elders like us could have such great power from God as to raise the dead and do miracles that were done under our hands. Some years after this, my brother (William), John D. Lee, and myself, lived in the same neighborhood in Salt Lake Valley. My brother testified that there John D. Lee acknowledged to him that he was mistaken with regard to us; that the whole transaction was wrong; that he got his information in Tennessee mostly from those who had been afflicted with the evil spirits that had power there, and that he was sorry for the part he had taken in the affair. ---------------------------------------------------------

A New Husband to Care for Rhoda and Family (Alfred Douglas Young 1808-1889)

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

(taken from pages 31-41 of the book History of Brigham Lawrence Young, by Eleanor McAllister Hall, published year 2000): Anna (Rhoda and Adolphia's daughter) writes, "We stayed at Cottonwood and worked on the farm. We girls helped with the farm work, and mother later married Alfred Douglas Young." ...later...Alfred married another widow with several children, who was also in a distressed family condition and in much need of help. She was Jane Watson (Sanford) Howe, the niece of the Prophet Brigham Young and the widow of Samuel Wilton Howe. Something must be said for the unselfishness and generosity of Alfred. He took upon himself the rearing of many step-children. Surely there will be some kind of honor and reward especially made for Alfred Douglas Young, for the many children he sheltered, loved, and provided for. Much of Alfred's farm in Cottonwood, contained poor rocky soil. Feeding his now large family became difficult, at best. Almost all the older children were girls, who worked the soil like men; but their labor was vital to them having any success in raising the crops they needed to sustain life. One spring day, Rhoda took the younger children to the foothills looking for Sego Lily roots, dandelions, pig-weeds or any green shoots, to augment their meager rations. After a long and fruitless search, they started back. Suddenly, little Brigham shouted out, " Look, Maw, there's something green over there!" The children ran to the spot but chagrined to find only rough sunflower-like bushes. When Rhoda dug down she discovered bulb like tubers with succulent looking knobs all over them. She wouldn't allow any tasting until she knew they were not poisonous, but they did fill every available container and headed back home. They met a neighbor who exclaimed, "Artichokes, where did you find them?" Needless to say the family had a wonderful feast. With the stony ground that just refused to grow a plentiful crop, Alfred and family were very glad to receive a mission call to remove to a community now being established near Utah Lake. It was called Provo, after one of Father Escalante's group of explorers named, Provost. Move to Provo, Utah After the family received their call to help settle Provo, Utah, they prepared to sell their home and farm in Cottonwood. By March, 1865, "Alf" had sold his farm and they were on their way, using Rhoda's oxen and wagon as transportation. Alfred selected a fine city lot near the center of the new settlement. He also selected some rich loam pasture and meadow land down to the west, near Utah Lake. Alfred had to sell Rhoda's oxen and wagon for the down payment on the needed large home. This made Rhoda's family very sad, because to them, they were like selling a cherished member of the household. Those oxen had suffered the hardships of the plains right along with them, and the children thought they should be allowed to graze in their lush new fields, for the remainder of their lives; but the Young family needed a home large enough to accommodate their now large family so...the deed was done. Two non-graded schools were available. Our Brigham Lawrence began attending school. There was the primary school for the younger children, and a secondary school for the older children. The secondary school, which Brigham Lawrence attended, was taught by Karl G. Maiser, a master teacher and an important founder of of "Brigham Young University". Brigham was influenced by a classmate, Heber J. "Jeddy" Grant, who later became President of the Church. Jeddy being small and uncoordinated was passed over when baseball teams were selected. Undaunted, he stayed after school day after day throwing a baseball at a certain brick until he was accurate from all distances. He made the team. Once when he was reading a particularly moving passage, it made him cry. The teacher invited him to sit down, saying, "You don't have to finish it." "Yes, I do," he said, mastering his tears, and did so. ***** Another story Brigham's grandchildren liked to hear, involved his teacher, Karl G. Maiser. Maiser was called from class one day for a lengthy period of time. Some of the older boys finally brought a donkey in from outside and tethered (tied) it to the teacher's desk. When he returned, the teacher said, "That's right, boys, when I'm gone, always have one of your group come up and take charge." ***** Alfred Douglas and Rhoda had four children. They were Celestia Melinda born on October 18, 1853, and Jared, born on December 1, 1855, both in Cottonwood. Their last two children were born in Provo and were Adolphia, born on November 22, 1859, and Rhoda Eunice, who was born on October 15, 1863. On September 9, 1864, Eunice died. She was not quite a year old. For twelve years the Young family prospered in the Provo settlement. They enjoyed the well-built commodious house with a garden growing, fruit trees producing, and vineyards that surrounded it. Rhoda planted some of the black walnuts she had brought from Tennessee, and they were thriving. The fields produced hay for the animals as well as their wheat and corn. They were well supplied with horses, cattle, sheep, pigs, and chickens. There were plenty of potatoes, carrots, turnips, beets, etc., to be put into their storage pits for winter use and the schools kept the children busy and learning. Rhoda and the older girls wove cloth and mead beautiful clothes. Rhoda and the older girls wove cloth and made beautiful clothes. Everyone worked in building up the church and best of all they were unmolested by the mobs. Alfred served on the City Council for several years and was one of the Presidents of the 52nd Quorum of Seventy. But these prosperous, and happy years of living in Provo, with its educational opportunities were soon to come to an end. In the October 1863, semi-annual conference held in Salt Lake City, Alfred heard his name called as one of the men chosen to participate in the "Muddy Mission". The climate was similar to that of Alfred's native Dixie, and they needed Saints with the knowledge of how to grow cotton. The purpose of this mission would be to raise the necessary crops that would make the Utah people independent. President Brigham Young had an ideal of having his people self sufficient, and not dependent on their far distant neighbors. Also the Civil War was raging back home, and cotton goods were not to be had at any price. ...There was a visionary Prophet, far out-west, in the remote Utah territory, and he said, "We'll call our 'Southern Saints' to the far-away, warm country to the south. They can grow our clothing needs, and help defend our colonies from invading Indians at the same time. Thus the "Cotton Mission" was formed. Meanwhile, Alfred and Rhoda, now enjoyed considerable comfort in the Utah valley, but would they refuse a call? "No!". So a family meeting was called.... At this meeting it was decided that Alfred's wife, Annie, who was eleven years Rhoda's senior, would stay. She would see to the older children who wished to remain there. Some of her children were now married and she wanted to stay with them. Those still in school wanted to be able to finish. Brigham Lawrence chose to accept an offer his sister, Frances, had extended to him - to come and live with her and her husband, Brigham Hamilton Young, a nephew of the Prophet Brigham Young. They lived in Salt Lake City. This would allow him to finish the schooling he had begun (at Deseret University). Brigham's sisters, Annie and Martha, who had married brothers, Robert and John Duke, now lived up the Provo River in the pretty and prosperous town of Heber. Matilda was engaged to be married to Joseph Smith Strong. They were married in Provo before her parents left for Southern Utah. Celeste also married William Strong, Joseph's brother, but this was shortly after their departure. So it was arranged. Alfred and Rhoda would take Rhoda's two youngest, and Jane's four children to raise in their new southern home. Jane died in December, 1863, when her last child Joseph "Jode" Young was less than a year old. Rhoda raised them as her own.) Land priced in Provo were in a depressed state, and they simply could not get an acceptable price for their beautiful home and fields. This was a severe blow to the family. After selling and dividing their property up, Alfred and Rhoda once again found themselves in short supply. Alfred, who was now sixty years of age, and Rhoda, who was forty-eight, knew they now would be faced with a rigorous challenge with very meager resources. They also knew that many of their close family ties would be severely stretched. Alfred and Rhoda, with six children between the ages of six and thirteen years, found themselves plodding along, once more behind oxen drawn wagons that held all their earthly goods. Somehow they found the courage to go into another unconquered wilderness, to start once again and build another new home. Their greatest asset was an unquestioning obedience to the "Will of our Father," directed through his chosen servants. Quote from the Deseret News October 23, 1861. "Those going to the 'Cotton Mission' from this city are among the most energetic and enterprising citizens; and if they fail in turning that part of the Territory into fruitful fields, it may be considered an impossibility, so far as industry, ingenuity, and perseverance can be made subservient to that end." Alfred knew why he, in his advanced age, was called to this mission. The Civil War was raging and no cotton could be raised there, and even if it could be, there were no factories or people left that weren't in the war to process it. It was thought that Southern Utah had the right climate. It even had a river running through the middle of the area. It was thought they could raise the needed cotton, at least they hoped to be able to supply their own needs. Alfred had the knowledge of how to raise cotton and knew what would need to be done, but the highly alkaline soil and dry atmosphere were so different from the Southern States. The southern emigrants were found to be, if anything, more helpless than those with no previous experience at all on how to grow the cotton plant. The irrigation problem had to be conquered, a practice which was entirely new to them. Most said, "It just can't be done." The conditions they met upon reaching "The Muddy" is best described by Andrew Karl Larson in The Biography of Erastus Snow, on pages 431-432. LIVING IN A WAGON Alfred, Rhoda, and family lived out of their wagon box and a tent for the first year, putting all of their efforts into a dam and irrigation system, trying to raise their food crops, etc. It was very discouraging to watch their dam efforts wash out and then to have to begin again. The droughts and floods mad farming a precarious enterprise at best. The Virgin River was a stingy stream. In the hot summer, the precious water would disappear into the sandy earth, forbidding even a drink of water for tired cattle, or for a struggling people. Then without warning, a summer storm, many miles away high in the cliffs over Zion Canyon, would send a flood down the Virgin River that would roar through the dry channels and rip out their hard-earned dams. As if these conditions weren't bad enough. There were other problems besides the arid, hard land and floods. The people of the Muddy and in Meadow Valley were worried about the possibility of acquisition by Nevada, and as a consequence of this acquisition the assessment of much higher taxes. Worse than the taxes they were told they had to pay in gold, which was a rare commodity. They now faced a whole new set of harassments and persecution. The Sheriff of Lincoln County, Nevada, sent a summons to the settlers ordering them to appear at Wiko to pay their 1869 taxes. This was in 1870. If they didn't appear the Sheriff and his posse would come and force the payment, if necessary. Erastus Snow, the religious leader responsible for the area, who was also a member of the Utah State Legislature, wired back to the settlers telling them to send an agent to Wiko wither Utah tax collection receipts. If this didn't satisfy the tax agents, they were to defend their property. The settlers followed the advise Erastus gave them, but it did not solve the problem, it only postponed the resolution of the difficulty. In August of 1870, the troubles flared again. In a letter signed in 1870, the Church Presidency told the Muddy Mission settlers that they could leave, if they so desired. The people were also advised of their alternatives, and they could decide for themselves whether to remain in the face of mounting troubles or choose to go elsewhere. After permission was given to leave, the evacuation from the Muddy was almost instantaneous.... ***** A new fort and settlement were in the process of being built on Kanab Creek, as a buffer against Indian trepidations; and the "Alfred Young's" signed on. After the hard work, poverty, and disappointment, of the Muddy Mission, the Alfred Young family chose Kanab, Utah, for their next destination. It was the newest frontier and warmer than their homes in the north, but not the blistering summer hear of the "Muddy." It was a place for them to go and make a new start. Here maybe they could support themselves. Kanab was designed to place a bulwark between the Indians and the Southern Utah settlements. The year was 1869, and missionaries had been called to build a fort in Kanab. Alfred and Rhoda and the remaining children in their care, decided, yes, Kanab was the best place for them to go. A NEW SETTLEMENT, KANAB, UTAH ---"HOME" AT LAST--- The Alfred Young family's move to Kanab Fort coincided with a survey of the site. President Brigham Young visited Kanab in September of 1870, and the Kanab Ward was organized. Levi Stewart was called to be their Bishop. Originally the city blocks of five acres each were divided into four lots of 1 and 1/4 acres each. The plan was for a home to be built on each corner with corrals for their animals on the inside of the block. Brigham Lawrence (Brig) was the only one of Rhoda's children who was not married. The rest were in Northern Utah and doing well in their own homes. "Brig" was still living with his sister, Frances and her husband, Brigham Hamilton Young and attending school. ----

Rhoda's Letter to Her Mother, Nauvoo, Illinois; 25 January 1845

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

Dear Mother, It is with feelings of no ordinary kind that I take pen in hand this Sabbath morning to address you this letter. We are all well at present and have been ever since we went the last letter, which was to David Nichols, except little Samuel. He was very sick a few days with the hives, but he is now as hearty as ever. All the children are more fleshy that ever they were before. I hope this letter will find you all well. We have not heard from you since we received your letter of the 28th of July. We want you, if you have not written since, to write as soon as you get this letter. for we want to hear from you very much indeed. Write everything that you think would be interesting to us. You said in your last letter that we should render each other all the satisfaction we could by writing. I am somewhat at a loss to know what would be most satisfactory to you; however, I will tell you a little about Nauvoo and Mormonism, so called. Nauvoo is a city of Saints gathered from all parts of the world, as the old Prophet said, "Two of a family and one of a city," to do the commandments of God; even to build a house to His name. With a few exceptions, I believe they are the best people in the world. All is peace and quietness. The people are industrious, virtuous, and temperate, but now are the words of St. Paul verified: "They that live Godly in Christ Jesus shall suffer persecution." For the hand of persecution has been heavily on us, and the world, it seems, is making preparations to weigh the iron hand of oppression still heavier upon us, by inventing the most abominable falsehood ever thought of, either by man or devil, and publish them abroad. By this influence the charter of this city has been taken away. The next attempt may be to take away our lives. The mobs in Hancock County are still prowling around like so many hungry wolves, howling over the blood of some innocent sheep which they have murdered to gratify their ravenous appetite. They cry theft and robbery, when it is evident that the greater part of theft they speak of really does not exist; while on the other hand, our guns have been stolen and the guns found by a Mormon house and the money in the house of a mobocrat; and many such like circumstances. They do this in order to justify themselves in the eyes of the people for murdering Joseph and Hyrum; for they know that they cannot make it appear that the Mormons did it. They gathered up the chips whereon Joseph bled, and sent them from one to another hundreds of times as a token of triumph. My very soul shudders at the thought of their unlimited wickedness, especially when I think how soon the wrath of an offended God will be poured out upon them. Surely all manner of evil is spoken of us falsely for Christ's sake, but we know that through much tribulation we must enter into the Kingdom. But in the midst of our afflictions, our hearts are made to rejoice, for we put our trust in that God who is able to light up a smile in the aspect of woe. Yea, His spirit is better than the juice of the grape, and His approbation is preferable to the smile of princes. His favor is richer than the finest gold, and His wisdom transendeth all human understanding. His power is supreme. His plans are founded in wisdom. He will perform His work and accomplish His purpose. Man cannot prevent it. The principals of His Kingdom are principals of truth, and truth is everlasting as Himself. Therefore, His Kingdom will stand, and those that abide its laws will come up before Him to dwell in His presence; therefore, we will adhere to His statutes and will maintain the New and Everlasting Covenant, not counting our lives dear to us. -Mother, I often ask myself this question? "Why am I here alone without any of my connection?" Why do they not come into this work?" The thought is suggested to my mind: They worship God and they think that is all that is required of them. If this be the case, I wash to refer to the 8th chapter of the Acts, where a man of Ethiopia had been to Jerusalem to worship, and was returning, reading his Bible, when Phillip came to him and preached to him, and the first water they came to, they went down into it and he was baptized. Also, in the 16th chapter; Lydia worshiped God, yet she gave heed to the Gospel's preached by Paul, though the Lord, opened her heart that she might receive His word. Now if the Lord has not opened the eyes of your understanding to see the necessity of His Church being organized according to the New Testament pattern, I entreat you to pray to the Lord in the fervency of your soul, that He will open your heart to receive the truth of all that He has designed for our salvation. Mother tell me your mind upon this subject in your next letter. I must begin to come to a close. Give my love to Grandmother Byrne and Mother Young, and all inquiring friends. I beg to be excused for my bad writing and spelling, for the children have been very noisy and little Samuel has been hanging around my lap. I called the children up around me and asked them what I should tell you about them. Frances said, "She wished I would put her in the post office with the letter, and send her to Tennessee for to see her grandmothers “Now, “she said, “If you write that, it will tickle them.” Marian sends her love to Granny Byrne, Anna and Martha said, “Write me too.” We remain as ever yours, In love until death…… Signed R.B. and Adolphia Young ***** [This comes from pages 21 and 22, entitled "Rhoda's Letter to Her Mother" from the book called History of Brigham Lawrence Young written by Eleanor (McAllister) Young.] -Judging from Rhoda's letters to her mother, we assume that leaving their family, friends, and homeland was very hard for her, but her love for the Gospel meant everything to her, and she was willing to give her all for this newly organized Church. [NOTE- This letter was preserved under glass for a hundred years. It now resides in the Daughter of the Utah Pioneer's Museum in Salt Lake City, Utah.] ***https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE100098

page 23 and onward, from the History of Brigham Lawrence Young

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

***view this story online at: https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE100098 *** (page 23) At the time of the mob-expulsion of the Mormons from Nauvoo, Illinois, they were driven out of their homes in February, 1846, right in the middle of winter, with nowhere to go but to cross the ice-bound Mississippi. (This was recorded as one of the coldest winters in history. It was very unusual that the Mississippi River would freeze over.) Many people had with them only what they could carry in their hands, which was mostly the sick, and small children wrapped in quilts and blankets, and maybe a sack of meal and a slab of bacon. In October in Montrose, Iowa, starvation seemed eminent, but then the Saints were fed, much as the people of Moses were, by the "Miracle of the Quails." In the spring of 1846, Adolphia and Rhoda's family, consisting of four girls and two boys, left Nauvoo with a wagon, but no substance to fill its empty box. They barely got out with their family and joined the Saints at Council Bluffs, Iowa, until the spring of 1847. Then the family moved up the river, where they assisted in raising crops. Typhoid Fever, which the pioneers called "Ague," came upon their camp, and in July the entire family came down with the fever, as did most of those who were camped there. Adolphia's family were now so ill, that none was able to wait upon the others. He decided to give his team and outfit, the one that he had worked so hard on, to prepare for his own family to cross the plains in, to a healthy family that was ready to leave. He knew time was a factor on them successfully reaching the new Zion, so he gave them his blessing and sent them on their way. Many people died of the "Black Scurvy" and among them was Adolphia and Rhoda's beautiful eighteen-month old baby boy. In this lonely place, Rhoda experienced the first of her life's deep sorrows. Little Adolphia Allen, the man child born to her in Nauvoo, was taken with this dread disease on September 9, 1847. Rhoda wrote in her diary, "My sorrow has now begun, for I had never lost one of my children before." With nothing but a wagon to live in, and no way to get food, or improve their condition (Iowa was sparsely settled at that time), most of the Saints were in dire circumstances. Council Bluffs didn't spare other "Young" family members either. It claimed Adolphia's brother, David, three of David's children (William Frederick, James Vance, and David Isom), and a sister-in-law, Polly Huff, who was David's cousin. The price was indeed heavy. --- Adolphia's Sickness --- During the fall of 1847, Adolphia, now needing additional finances to make the trip West, returned to Tennessee to raise the needed funds. He also had a desire to see his widowed mother once more. He began walking back to Tennessee. Adolphia became very ill. He suffered with the "Ague" every other day, and arrived in Tennessee in a very weakened condition. (page 24:) [These may have been some of his thoughts.] "I have to make it, my family is all sick in Iowa and for now I'm depending on others to help care for them, while I'm gone. It seemed the best solution at the time, for me to go to get the funds I need to care for them, but now I'm not so sure", or "If only I can make it home, they will help me rescue my family, and I can get well enough to return for them.", or "Please God, I left them in your care, help them to be alright." and finally, "I know I can make it. I know I can." Return to Tennessee He went back, great grandmother's history says, to Tennessee, to see his mother once more, and to raise the needed money to better outfit them for their journey to the Salt Lake Valley. [Note: I have often wondered why he would return to Tennessee, when he had already sold out back there, and go to a widowed mother to raise money for the hazardous trip West. Now, having heard the story of the guns, I realize that he did still have something to sell. Is this why he returned to Tennessee? We may never know. It is my opinion that this is why Adolphia returned back home to Tennessee. Eleanor (McAllister) Hall.] What a loving, supportive, family, "Dolph" and Rhoda had back in Tennessee. They pitched right in and helped them, nursed Adolphia, returned for his family, and then helped them prepare for their second effort to join the "Saints". Upon Adolphia's arrival home, John Harmon, his brother, immediately took his team and wagon and drove to the muddy plains of Iowa to find Rhoda and children to bring them safely back home. Special Guns for a Special Need? In the caves at the old home place that they used for their gun powder factory and armory, it is said that one of the guns that the Young's made was decorated with ivory and mother-of pearl inlay. It was said to have taken a first prize at the "Chicago World Fair" and sold to an Englishman for the price of $1,000, when of a gun's price averaged about $80. The Englishman said that it was to be placed in a "London Museum". It is reported that it is still there, even today. A family story also says that Adolphia "Dolph" Young, left a store of these special guns, etc, things that he was unable to take with him to Illinois in one of the caves. It was said that he wrapped the guns he left in oiled "wolf-skins" for their protection. He then caved in the entrance of the cave, to hide his cache, and drove some cattle over the area to make it look normal and undisturbed. He did this in 1843, when he and his family left their home in Tennessee to join the Latter-day Saints in Nauvoo, Illinois. (page 25:) On the way back to Tennessee, Adolphia became deadly ill. He developed chills and fever that were even worse than he had been suffering from before. He contracted a severe cold [probably pneumonia] that incapacitated him for the entire winter. His mother, who was now caring for him, assumed that he was near death. John Harmon soon returned with Rhoda and family from Iowa. They were reunited with Adolphia in the Spring of 1848; all of course, except for little Adolphia Allen who had died the previous September of "Black Scurvy", and was buried at Winter Quarters, Iowa. Soon after returning, their second child, Miriam Byrne, ten years old, died of "congestive chills" following a one-day illness. [She is buried in a grave that lies between the porch and the fence of Adolphia's brother, John's home.] Prior to heading west for the second time, Adolphia carved a sandstone marker for the grave, but I could find no trace of it when Vern and I visited in 1951. Melonee (Young) Reeder who lives in a home that is now built on the old foundation, planted a shrub for the grave site. Tiredly, I leaned against a tall stump and much to my surprise discovered that it was a tombstone. We soon found many more, but none for our immediate family. The stones were carved to resemble trees. Cousin Phillip was contemplating moving all the graves to Baster City Cemetery. If that happens, we hope we can yet place a stone on little Miriam's grave. I shed some tears as I placed a wreath on the now unmarked grave of little Miriam, as the marker had long since rotted away. I hoped someday to be able to return here again. In the journal of Anna Ross (Young) Duke, daughter of "Dolph" and Rhoda, she writes: "We went back to Tennessee because my father thought that he might die. When we arrived we 'hardly knew father,' he looked so bad. But he soon got better and went right to work. He put up a rough log shop and said we would get a fresh start, and that this time we would be prepared to go right on through to Salt Lake City. It's astonishing to me to realize that their faith, their commitment and their efforts to acquire resources for the trip "West" never faltered. Anna continues, "We stayed in Tennessee five years longer, and during that time Dad regained his health. He and mother worked relentlessly to secure the funds and supplies we needed to travel once again to 'Zion'. where we could once again rejoin the Saints." They sold their share of the Young's estate to his mother and brother, John. While back in Tennessee, two more children blessed their home, Brigham Lawrence [named after President Brigham Young], our ancestor, was born May 28, 1849, and their last child, Matilda Jane, who was born March 10, 1851.

Adolphia (1816-1852) and Rhoda Byrne (Jared) Young (1820-1899)

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

(Taken from pages 16-17 of the book History of Brigham Lawrence Young, written by Eleanor McAllister Hall, published in the year 2000.) *** (view it online at: https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE100098 *** So many people have given their lives for the gospel of Jesus Christ. One of these was our pioneer ancestor, Adolphia Young. It was said of him that, "He could do or make anything he put his hands and mind to. He was a very loving, affectionate, kind, and gentle man with his family. He was loving, refined, and modest in his nature. To know him was to love him." These statements were made by Adolphia R. Duke (a grandson), as he visited our ancestor's area in Tennessee during his mission. NOTE: As we strive to improve our lives and become more Christ like, it is wise to study the lives of great men and emulate their good qualities. To have one, such as "Adolphia Young," as our ancestor is a blessing to all his posterity. Adolphia was born February 27, 1816, at Buffalo Valley, Putnam County, Tennessee, to John Harmon and Matilda (Gibson) Young. Rhoda Byrne Jared was born October 24, 1820, at Indian Creek, Putnam County, Tennessee, to Moses and Malinda Byrne Jared. Adolphia's wife and sweetheart, Rhoda Byrne Jared, grew up within three miles of his homestead, so it is said they attended the same school, parties, and Church throughout all their growing up years. Both families were now the third generation and farmed in the high valleys that were brimmed by dark red earth and limestone ledges. ---- It was the time when lilies blow, And clouds are highest in the air, Lord Ronald brought a lily-white doe To give his cousin, Lady Claire. I trust they did not part in scorn For lovers long betrothed were they. They two shall wed tomorrow morn God's blessings on that day. ---- Alfred Tennyson's classic poem describes the position of our ancestors, Adolphia and Rhoda at the time of their marriage. Truly there were very much in love, and long betrothed. Their courtship began in earliest school days and wore well into their full fledged and responsible years. Both families were known throughout the hill country, and were aware of their long courtship, so their wedding was celebrated far and wide in their beautiful Tennessee Valley. Both families were quite affluent for their times, and the gala affair was held at the home of Rhoda's parents, on July 26, 1836, which would make Adolphia twenty years of age and Rhoda not quite sixteen.

Other Letters - Rhoda's Daughter

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

(pages 61-62 of the book History of Lawrence Brigham Young by Eleanor McAllister Hall) (may be viewed online: https://dcms.lds.org/delivery/DeliveryManagerServlet?dps_pid=IE100098 Salt Lake City, State of Utah 836 East 3rd South Street December 4, 1900 Dear Aunt, I will try and answer your welcome letter. I was glad to hear from you. I expected to hear that Uncle was gone from this world. I felt that he was gone, but I thought someone would write and tell me. Well, we can say he had had a well spent life. We all have to go sooner or later. We are all here to prepare for a place in the Kingdom of God. If we keep the commandments, we will receive our reward and dwell in his presence in his Kingdom at the coming of the Savior. Will you send me his father and mother's name and where he was born, (and the year and the month and the day of the month he was born and I will have some work done in the Temple for him). The last work mother done in the Temple was for Uncle John Jared, that was the last of her family, that is of her father's family. Now will you get Aunt Ann's birth and death and her mother and father's names so that I can do her work in the Temple and also Eliza Jane and Bransford Jared's birth and death. We have to have them as correct as possible. Dear Aunt, I am so glad to hear your children and grandchildren are doing so well, how I would like to see them all. My son, Adolphia, has five sons, the youngest about a month old. The other two sons are not married. They have been home all summer but have gone to their mines about two hundred miles from here to work this winter. The name of the place is called "Deep Creek." You want me to write about my brothers. Brigham is the only one living. Adolphia died about seven years ago, mother must have told you. You have forgotten. Jared died about five months before mother. I supposed she had written all about it before she died, it was a very sad death. (He had the grippe in the spring, he never recovered from it.) It left a pain in the middle of his forehead. he suffered six months, the last night he suffered dreadful all night. He kept saying to his wife, "I can't stand this pain much longer," he had (page 62): often spoken that way. About nine o'clock the family was at breakfast, they heard a shot in the bedroom and one of the little girls ran in. He had shot himself right in the forehead. It was a terrible shock to the family. It was after mother came to Provo. They tried to keep the manner of death from mother. They knew it would be a terrible shock for her, but they could not. It was in the papers and so they told her, but tried to pacify her. Told her he was out of his mind and did not realize what he was doing, but she kept saying, "I wish I could not think about it." His wife wrote to mother and she said, "Mother I knew he could not live long in the condition he was in, but it never entered my heart that he would take his life." He left a wife and eight children. Left them a home and some money. My brother, Brigham's daughter was here last month, she says both families are getting along very well. Adolphia left his family very well fixed, a good farm and horses, cows, and sheep so they are doing well. The oldest will be married soon. Sisters Anna, Matilda, Celestia, were here October Conference. My children and families are well. The weather is very pleasant now, but we had a storm the same time it was so bad in Tennessee, but no damage like it did there. Do you hear from Clintin Byrnes family in Nashville? I often think of them, and how bad they were feeling when we were there over the death of their son. When I was at Aunt Polly's she said Betty, Uncle Joseph Jarreds daughter, told her that one of grandmother Young's brothers lived near them in Texas. I would like to know something about grandmother's people. Their name is Gibson. I do not know Betty's name now she is married. Will you give me her name and address so I can write to her? Then I can find out about the Gibsons and you will oblige me very much. My love to all of your children and all my kindred. May the Lord bless you and comfort you in your bereavement is my prayer from your living niece. Write soon, Mrs. F. G. Young (Frances Gibson [Young] Young) ***************

Sketch of life of Rhoda Byrne Jared Young

Contributor: milesmeyer Created: 2 years ago Updated: 2 years ago

Sketch of life of Rhoda Byrne Jared Young Compiled by Jeniene Young Hamelwright,4/10/06 From Prior Writings by: Eleanor (McAllister) Hall in The Book of Jared, and Young’s History, 1744 - 1924. Rhoda was born 24 October 1820 in Buffalo Valley, Putnam, Tennessee Her family heritage came from strong ancestral lines. Her ancestors came with the early American settlers and helped establish the “Isle of Wight” in Virginia. They later lived on the “Quaker Colony of Loudoun County: The Jared name is first recorded on Jamestown, Virginia in 1620. Rhoda is a descendant of John Jared, an early immigrant to Loudoun county. John set up a business of wagon maker and store keeper in this place in 1774. He lived in the period and area that developed the Conestoga Wagon. Emigrants spilled into this area from New York, Pennsylvania and Maryland. This became the great melting pot with German, Scotch, Irish, Swiss Quakers coming to mix with English and French who had come 100 years earlier. Roads had to be hewn thru deep forests and wagons brought thru. Roads were unheard of and therefore wagons always needed repair. John’s business thrived. John married Hannah Whitacre in 1757. Three children were born to them; William, Joseph and Naomi. William is Rhoda’s grandfather, born in 1758. The backwoods people of Virginia were fiercely patriotic to the cause of freedom and independent government. When the war for independence came, the Jared home was threatened. John and sons William and Joseph marched to war. After service in the war the family moved to Bedford County Virginia in 1785. Record shows the marriage of William and Elizabeth Raulston 6 Dec 1792. He was 34 years old. Veterans of the war received land grants and this family chose to go to Tennessee. The family consisted of son Moses born10 April 1794 and baby girl Patsy born 10 October 1795. They cleared land in northern middle Tennessee which later became Putnam county. William’s son Moses later married Malinda Byrne3 May 1817. She was born 8 Aug 1800 in Kingston Roane, Tennessee, daughter of William and Rhoda England Byrne. They had settled in the 16th Judicial district near the town of Buffalo Valley in the hills of Putnam County. Rhoda was born 24 Oct. 1820. Her father Moses Jared died at the age of 33 leaving his widow and four daughters, Rhoda, Mary Ann, Betsy Ann and Emily. Malinda lived a widow for 54 years, managed her farm and her affairs and raised her children well. She was a woman of great faith and was respected and loved by all who knew her. Adolphia Young was born 27 Feb. 1816 at Buffalo Valley, Putnam County, Tennessee to John Harmon and Matilda Gibson Young. His sweetheart Rhoda grew up within three miles of his homestead, so it is said they attended the same school, parties and Church throughout all their growing years. Both families were in their third generation and farmed the high fertile valleys. They were long betrothed and very much in love. Both families were quite affluent for the times and the gala affair of their marriage was celebrated far and wide in the beautiful Tennessee valley held at the home of her parents 26 July 1836. He was 20 and she not quite 16.. When Adolphia and Rhoda were first married they lived a happy contented life in Buffalo Valley Tennessee. Four children were born there:( My great grandmother ) Frances Gibson 8 Sept. 1837. Miriam Bryn 16 Nov. 1838, Anna Ross 13 July 1940 and Martha Vance 8 Feb. 1842. Adolphia was a carpenter by trade and Rhoda a professional seamstress. She made men’s suits by hand, before the sewing machine was invented.. They lived in the log home that Adolphia had built for the family. He was also a skilled gun maker. In the year 1842 two Mormon missionaries knocked at their door. Adolphia recognized one man as his cousin Alfred Douglas Young and the other John D. Lee. They were dressed in their Sunday best although it was only Thursday. Adolphia and Alfred had not seen each other in years and they were made welcome in the home. Rhoda and Adolphia were amazed to hear the message of the restoration. This was in preparation for the second coming of the Savior. The message rang true to them and they embraced the newly restored church with all their hearts. They wanted to join the gathering place for the Saints in Nauvoo Illinois. They made preparation, realizing they would probably never see their family again as they left them with hugs and tears. They moved with their four little girls in tow. It was an exciting time for them. . Yet they arrived in Nauvoo at the very peak of the days of great persecution. The mobs were hunting for the Prophet Joseph Smith and other church leaders with the intention of destroying the church. When the family arrived in Nauvoo they lived in the cellar of the John D. Lee home while Adolphia was building them a small two room one-story home. Their new home was located on Warsaw St. Block 6, Lot 325. The building went slow as all men were working on the construction of the Nauvoo Temple .They knew they would need the blessing of the temple before the trek west. My great grandmother Frances wrote later that they were awakened at daybreak one morning by Hyrum Woolsey, John D. Lees’ brother-in-law. (Woolsey happens to be my husbands great- great grandfather) He called thru the knot-hole in the floor,”Oh, Dolf and Rhoda! Joseph and Hyrum have been murdered.” The girls collapsed in their beds in tears as did everyone in Nauvoo that fateful day. She said “ there were bushels of tears shed in Nauvoo during those dark days.” The Young family remained in Nauvoo for two years after the death of the Prophet. He worked desperately with his fellow saints to finish the Temple. Adolphia and Rhoda received their endowments in those last troubled days. The Temple operated from December10, 1845 until Feb. 2, 1846 from early morning to late at night They were both in attendance at the meeting where Brigham Young took on the appearance of the Prophet Joseph and the mantle of the presidency fell upon him. They never doubted that he was to lead them to their refuge in the West. Adolphia and Rhoda named their next born son after Brigham, his name being Brigham Lawrence. During their time in Nauvoo the family was blessed with more children, Samuel Smith,24 Feb 1844 and Adolphia Allen, 12 March 1846. The violence of the mobs finally forced them to abandon their home in Nauvoo, and flee with the other saints to Council Bluffs, Iowa.. They left with six children and a wagon but no substance to fill its empty box. They remained in Winter Quarters until spring of 1847 and then moved up river to assist in growing crops. Typhoid Fever which they called the “ague” came upon the camp and in July 1847 all the family came down with the fever. They were all so ill they could not care for each other. Adolphia decided to give the team and outfit, the one he had worked so hard to prepare for his own family to a healthy family that was ready to leave. Many people died at this time and among them was their beautiful eighteen month old baby boy Adolphia Allen 9 September 1847. Rhoda experienced the first of her life’s deep sorrows. She wrote in her diary “My sorrow has now begun, for I had never lost one of my children before.” Council Bluffs did not spare other Young family member either as Adolphia’s brother David, three of David’s children and a sister-in-law Polly Huff. were also taken. During the fall of 1847, Adolphia, now needing additional finances to make the trip West, returned to Tennessee to raise the needed funds .He was still ill and yet walked all that way arriving in desperate condition .He wanted to see his widowed mother one last time and also knew that he had hidden some valuable guns which could be sold. Upon his arrival and hearing of the terrible circumstance which the family was in Winter Quarters, Adolphias’ brother John Harmon Young took his team to rescue them from the muddy plains of Iowa. When the family returned they hardly knew their father as he had suffered so with pneumonia. He was ill all of that winter. Soon after the family was united their daughter, Miriam Byrne, ten years old died of “congestive chills” following a one day illness. The family in Tennessee nursed them back to health and helped them prepare to join the saints in the West. Adolphia went to work as he recovered and prepared all it would take to go all the way to Salt Lake City. Anna Ross stated it was astonishing to her to realize their faith, commitment and efforts to acquire resources for the trip never faltered. They sold their share of the Young’s estate to his mother and brother John. While in Tennessee two more children blessed the family. Brigham Lawrence born 28 may 1849 and their last child Matilda Jane born 10 March 1851. They started for Zion once more in the summer of 1851. This time they were prepared. They loaded a raft and Adolphia poled the raft fifty miles down the Caney River to Nashville where they took a steamer up the Mississippi River. At the confluent of the Missouri and Mississippi they boarded an ill-fated steamer, the ‘Saluda’. It was an old and poorly manned steamer yet loaded with LDS emigrants. They went on board with all their possessions. About four miles from their destination in Independence Missouri, Rhoda recalls that the boat was creeping so slowly that the captain gave the order to fire her up . The wheel turned about three times and then a terrible explosion. occurred. The captain and the fireman were killed and 150 other people killed. The boat was near the landing and a plank was set up, that they could walk off. This collapsed and great confusion occurred, Adolphia scrambled to find all the family . Little Briggie and Martha were missing. She was found in the hull of the boat as the hatch had blown off and she had fallen in. The water reached her armpits before they found her. Little Briggie was not to be found. Rhoda felt it was not possible for her boy to have been killed. She, being prayerful and devout went alone into the bushes to ask for God’s help. She heard someone singing. Suddenly a large Negro stepped out of the thicket carrying a child on his shoulder and singing. Her little boy was safe. He had found him crying on the bank among the tall willows, and as he was bringing him to camp was crooning and singing a comforting Negro lullaby. How wonderful; he was singing to comfort her son. It was assumed that the three year old child had been blown to the bank by the force of the explosion This family was the only one that did not lose one of their family, yet for the second time their means were exhausted. They lost most of their possessions except for the money Adolphia was carrying. They stayed six weeks repairing the damages that they could; they had to wash and dry all the bedding, coats, clothing and shoes they could save. Adolphia then bought three yoke of oxen, a wagon, tent and every thing needed for the trip. They made their way to Council Bluffs being as well outfitted as possible. Rhoda had made a large supply of crackers which actually lasted until they reached Salt Lake City. These were made from flour salt and lard. They were rolled out and pounded to make them light They stayed in Council Bluffs for a year growing crops for themselves and for others who followed. Finally in the summer of 1852 they joined with the wagon train under Captain Tidwell heading west. Adolphia was appointed a “Captain over ten”. They headed on with faith and confidence. About one hundred miles into Nebraska, “Cholera” struck the camp. On July 2,1852 Adolphia contracted the disease. July 5, he was dead. Rhoda wrapped him lovingly on a handmade bedspread from her trunk, it being the best burial coffin available..He was buried near Alliance, Nebraska by the Wood River. Three days and fifty miles further west, at a place called Elm Creek;. Eight year old Samuel became deathly ill. He insisted on being baptized before he died and so the ordinance was performed by Jeff McCulloch, a friend and neighbor from Tennessee. Samuel died 8 July 1852, three days later than his father. Rhoda had now buried her beloved husband and son beneath this trail. She wrote, “Thus I was bereft of my husband and son with only three days between their deaths. Oh I felt there was no power but the Lord’s that could sustain me under this overwhelming stroke. With these hardships our family adopted the motto, “Hope On, Hope Ever”. After the death of Adolphia it seemed they would never get there. Rhoda and 14 year old Frances did the driving, while Anna and Martha tended the little ones, Brigham and Matilda. One of their best oxen died frm drinking bad water and thus they yoked the cow with an ox. Rhoda and her now orphaned children went forward and together the conquered the rivers, plains, large and small mountains, tempering the steel of their faith, to a new found strength. One night while traveling along the Platte river in Wyoming Rhoda did not unyoke her oxen as the spot was very grassy and there seemed to be plenty of forage. Next morning the oxen were no where to be found. The camp hunted for them and found nothing and felt that they had been stolen by the Indians. The camp must move on and wanted her to load her things on with others but she had faith and poured out her heart to the Lord. She then heard the lowing in the distant brush and found them tangled by their yoke in the bushes. They finally reached the valley of the great Salt Lake and thanked God for their safe arrival.. They made their way to a family named Vance who were cousins of Rhoda and had just moved into their newly built cabin. They generously let them live in their old one rent free.. They could finally rest and yet Rhoda knew she had to provide for her family. They had been there a few days when President Brigham Young called to see them with his wife Emmeline Freeman . She engaged Rhoda to sew for her and her four daughters. Maybe Rhoda could earn a living this way. The girls remember Brigham Young bringing flour, generous supplies of fruit and vegetables, meat, grain and molasses and other things to pay for the sewing. It was said that Rhoda’s artistic creations were worn by many of Brigham Young’s family. After about three months of trying to support her family she found her sewing could not do it and she decided to visit Alfred Douglas Young, her husband’s cousin who had baptized them in Tennessee. He was living in Cottonwood, a small farming area about ten miles south east of the city. Alfred married twice. His first wife had died in Illinois after giving him two sons. He was now married to Annie Mundine Chappel .They had seven children . Alfred and Annie realized the hardship of Rhoda’s life and agreed to invite her to be Alfred’s second wife. She gratefully accepted his offer. They were married in the Endowment House in Salt Lake City, 24 Nov. 1852. They lived at Cottonwood and the girls helped with the farm work. The family back in Tennessee was horrified when they heard of this marriage and many interesting stories developed? Alfred D. Young also married another widow woman, Jane Watson Howe who had several children. Something must be said for Alfred as he took on the responsibility of raising many step-children. He sheltered, loved and provided for all of them. The soil was very rocky and unproductive in Cotton Wood even though all the family, mostly girls worked hard there. The family was glad to receive a mission call to settle at the new community of Provo. They journeyed there in March of 1856. Rhoda’s oldest daughter Frances had married Brigham Hamilton Young 3 June 1853.; and she remained in Salt Lake City. The rest of the family went to Provo using Rhoda’s team of oxen and wagon for the move. Two children had been born to them in Cottonwood; Celestia Melinda born October 18, 1853 and Jared born Dec. 1, 1855. Alfred had to sell the team and wagon for a down payment on a new home for the large family. Rhoda’s family felt they were losing members of their own family as the team had been with them so long and brought them to “Zion” For twelve years the family prospered in the Provo settlement. They enjoyed the well built large home with a garden growing fruit and vineyards .producing grapes as well as the family vegetables. Rhoda planted black walnuts which she had brought from Tennessee. Their fields provided hay for their animals as well as wheat and corn. Schools were there for all ages of the children and they were excited to study and learn;. all became well educated.. Rhoda and the older girls wove cloth and made beautiful clothes for the family and others. Everyone worked hard in building up the “Kingdom”. Two more children were born to Rhoda and Alfred in Provo, .Adolphia Lewis Young born 22 Nov. 1959 and Rhoda Eunice 15 Oct. 1863. Eunice died in Provo near one year of age, 9 Sept 1864. The prosperous, happy years came to an end when in the conference of October 1863, Alfred heard his name called to go to the “Muddy Mission”. The climate was similar to that of Alfred’s native Dixie and he having knowledge of growing cotton was called. The situation in the country was “Civil War” in the South and cotton could not be obtained. Growing this crop would make the Utah people independent. And this area would also defend the colonies from the invading Indians at the same time. As the family meeting was held, it was decided that 1st wife Annie who was 11 years older than Rhoda would stay in Provo with some of the older children who wanted to finish their education and also the older girls were being married. Younger brother Brigham went to live with his sister Frances in Salt Lake City which would allow him to finish his schooling at Deseret University. Alfred and Rhoda would take Rhoda’s two youngest and Jane’s four children to raise in their new southern home. Jane had died in December 1863 when her last child Joseph “Jode” was less than a year old. Rhoda raised the children as her own. Land prices in Provo were not good and they could not get an acceptable price on their beautiful home and fields They found themselves again in short supply. Alfred was 60 years of age and Rhoda who was now 48 knew they wold be faced with a rigorous challenge They ventured out with six children between the ages of six and thirteen . They also knew their close family ties would be severely stretched.. Somehow they found the courage to go into another unconquered wilderness, to start once again and build another new home. Alfred had the knowledge to raise cotton but the alkaline soil and dry atmosphere was such a challenge along with irrigation with dams that would not hold. They lived out of their wagon box and tents for the first year, giving all their energies to growing crops for food and the cotton. The droughts and floods made farming a precarious enterprise at best. As if these conditions were not bad enough. The worry of acquisition by Nevada and much higher taxes which must be paid in gold, was the “ final Straw that broke the camels back”. By 1869 The mission was told they could leave and choose other places to live within the Utah territory. as they desired. The “Muddy Mission” proved to be difficult and in the end “impossible”. The Young’s chose Kanab as their next destination. A new fort and settlement were in the process of being built on Kanab Creek, as a buffer against Indian trepidations .The city blocks of five acres each were divided into 4 lots of 1 1/4 acres each. The plan was for a home to be built on each corner with corrals for the animals on the inside of the block. They lived the rest of their days in the beautiful setting of Kanab. Again Rhoda’s home would be adorned with the black walnut trees she planted wherever she lived. Rhoda was a Relief society President, Poet and Writer. Rhoda was of a kind disposition, strong character and hospitable nature. She many times entertained the conference folks who came to Kanab. She was able to visit her home again in Tennessee and gathered many genealogy records. A great test of strong endurance, that she made every other spring, was to go to Provo and Salt lake City to visit her girls. She traveled by team, sitting on top of a load of wool. It took twelve days to get to Nephi and then she could go by rail farther north. Her hair was but very slightly streaked with gray at her death at age 78. She died in Provo, Utah, March 29, 1899; having gone north to visit once more with her beloved family. She is buried in the Provo City Cemetery. I visited her grave there in 1998 and observed that she had” A Faith in Every Footstep Pioneer plaque” on her headstone. From her comes a numerous posterity that now number into the hundreds. Some of them are very artistic painters, dressmakers and some do al kinds of modern art and sculpture..also many musicians.. So to a “Great Southern Lady” who took up her life with the Saints of the Church of Jesus Christ; .We revere and honor her name. Jeniene Young Hamelwright- Great-great Granddaughter.

Life timeline of Rhoda B. Young

Rhoda B. Young was born on 24 Oct 1820
Rhoda B. Young was 11 years old when Charles Darwin embarks on his journey aboard HMS Beagle, during which he will begin to formulate his theory of evolution. Charles Robert Darwin, was an English naturalist, geologist and biologist, best known for his contributions to the science of evolution. He established that all species of life have descended over time from common ancestors and, in a joint publication with Alfred Russel Wallace, introduced his scientific theory that this branching pattern of evolution resulted from a process that he called natural selection, in which the struggle for existence has a similar effect to the artificial selection involved in selective breeding.
Rhoda B. Young was 20 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.
Rhoda B. Young was 39 years old when Charles Darwin publishes On the Origin of Species. Charles Robert Darwin, was an English naturalist, geologist and biologist, best known for his contributions to the science of evolution. He established that all species of life have descended over time from common ancestors and, in a joint publication with Alfred Russel Wallace, introduced his scientific theory that this branching pattern of evolution resulted from a process that he called natural selection, in which the struggle for existence has a similar effect to the artificial selection involved in selective breeding.
Rhoda B. Young was 40 years old when Abraham Lincoln is elected as the 16th President of United States. Abraham Lincoln was an American statesman and lawyer who served as the 16th President of the United States from March 1861 until his assassination in April 1865. Lincoln led the United States through the American Civil War—its bloodiest war and perhaps its greatest moral, constitutional, and political crisis. In doing so, he preserved the Union, abolished slavery, strengthened the federal government, and modernized the economy.
Rhoda B. Young was 59 years old when Thomas Edison demonstrates incandescent lighting to the public for the first time, in Menlo Park, New Jersey. 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.
Rhoda B. Young was 63 years old when Eruption of Krakatoa: Four enormous explosions destroy the island of Krakatoa and cause years of climate change. The 1883 eruption of Krakatoa in the Dutch East Indies began in the afternoon of Sunday, 26 August 1883, and peaked in the late morning of Monday, 27 August when over 70% of the island and its surrounding archipelago were destroyed as it collapsed into a caldera. Additional seismic activity was reported to have continued until February 1884, though reports of seismic activity after October 1883 were later dismissed by Rogier Verbeek's investigation into the eruption. The 1883 eruption was one of the deadliest and most destructive volcanic events in recorded history. At least 36,417 deaths are attributed to the eruption and the tsunamis it created. Significant additional effects were also felt around the world in the days and weeks after the volcano's eruption.
Rhoda B. Young died on 24 Mar 1899 at the age of 78
Grave record for Rhoda B. Young (24 Oct 1820 - 24 Mar 1899), BillionGraves Record 26769 Provo, Utah, Utah, United States