Main Page: Latter-day Saint Racial History
Previous: The Church of Jesus Christ and Black People 1869-1878
Previous: The Church of Jesus Christ and Black People 1869-1878
The Church of Jesus Christ and Black People 1879-1889
Council Minutes
From 1879 to 1947, a key source of information about the evolution of the priesthood and temple ban is the "Minutes of the Council of the Twelve and of the First Presidency", hereafter referred to as "Council Minutes", held in the Adam S. Bennion Papers at BYU and the George Albert Smith Papers at the University of Utah. Unfortunately, only brief summaries of the pertinent discussions are recorded in these minutes. The general membership was not privy to these discussions, and only the policy decisions sometimes reached were in any way binding upon the Church as a whole.
Interview with Zebedee Coltrin
After Brigham Young's death, rumors circulated that Zebedee Coltrin had said that Joseph Smith had allowed black men to hold the priesthood, and Elder John Taylor wished to investigate them. Accordingly, an entry in the Journal History of the Church records, "NEGRO - PRIESTHOOD NOT TO BE CONFERRED UPON NEGRO 1879. Saturday, May 31st, 1879, at the house of A[braham] O. Smoot, Provo City, Utah, Utah County, at 5 o'clock P.M.
"President John Taylor, Elders Brigham Young [Jr.], Abram O. Smoot, Zebedee Coltrin and L. John Nuttall met, and the subject of ordaining Negroes to the Priesthood was presented.
"President Taylor said: 'Some parties have said to me that Brother Zebedee Coltrin had talked to the Prophet Joseph Smith on this subject, and they said that he (Coltrin) thought it was not right for them to have the Priesthood. Whereupon the Prophet said to him that Peter on a certain occasion had a vision wherein he saw heaven opened, and certain vessel descended unto him, as it had been a great sheet knit at the four corners and let down to earth; wherein all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air - And there came a voice to him: Rise, Peter, kill and eat. But Peter said, Not so Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God had cleansed, that call not thou common.'
"And the Prophet Joseph then said to Bro Coltrin, as the Angel said to Peter, 'What God hath cleansed, that call not thou common.'
"President Taylor asked Bro Coltrin: 'Did the Prophet Joseph ever make such a statement to you?'
"Bro Coltrin: 'No sir; he never said anything of the kind in his life to me.'
"President Taylor: 'What did he say?'
"Bro Coltrin: 'The spring that we went up in Zion's camp in 1834, Bro Joseph sent Bro J. P. Green and me out south to gather up means to assist in gathering out the Saints from Jackson County, Missouri. On our return home we got in conversation about the Negro having a right to the Priesthood - and I took the side he had no right - Bro Green argued that he had. The subject got so warm between us that he said he would report me to Bro Joseph when we got home for preaching false doctrine, which doctrine that I advocated was that the Negro could not hold the Priesthood. "All right," said I, "I hope you will." And when we got home to Kirtland we both went into Bro Joseph's office together to make our returns and Bro. Green was as good as his word and reported to Bro Joseph that I had said that the Negro could not hold the Priesthood - Bro Joseph Kind of dropt [sic] his head and rested it on his hand for a minute. and then said Bro Zebedee is right, for the Spirit of the Lord saith the Negro has no right nor cannot hold the Priesthood. He made no reference to scripture at all - but such was his decision - I don't recollect ever having any conversation with him afterwards, but I have heard him say in public, that no person having the least particle of Negro blood can hold the Priesthood.'
"Bro Coltrin further said: Bro Abel was ordained a Seventy. [sic] because he had labored on the Temple. (it must have been into the 2nd Quorum) and when the Prophet Joseph learned of his lineage, he was dropped from the quorum and another was put in his place. I was one of the first Seven Presidents of the Quorum of the Seventy at the time he was dropped.'
"President Taylor: 'Bro Zebedee, you are not one of the Seven Presidents now. What have you been doing?'
"Bro Coltrin: 'I was acting then as one of the First Seven Presidents of Seventy and was ordered back into the Quorum of High Priests. I can tell you how that thing first started. Bro Winchester and Bro Jared Carter while on the Brick Yard at Kirtland (Bro Winchester a Seventy and Bro Jared a High Priest) got to contending which held the highest office. Carter was rebuking him on account of his folly, which he said he had no right to do, as he held a higher Priesthood than he did. Jared contended he didn't because he was a High Priest. This thing came to the ears of Uncle Joseph Smith, and then they went to the Prophet Joseph with it. The Prophet then inquired of the Lord, and he afterwards directed that we be put back with the Quorum of High Priests, and other men (five) were then ordained to the Presidency of Seventies, and three out of that five apostatized. Brothers Joseph Young and Levi Hancock were retained and the other five filled the number.
'In the washing and Anointing of Bro Abel at Kirtland I anointed him and while I had my hands upon his head, I never had such unpleasant feelings in my life - and I said I would never again Anoint another person who had Negro blood in him. [sic] unless I was commanded by the Prophet to do so.'
"ZEBEDEE COLTRIN
Attest:
L. John Nuttall
"Brother A. O. Smoot said 'W. W. Patten, Warren Parish and Thomas B. Marsh were laboring in the Southern States in 1835 and 1836. There were Negroes who made application for baptism. And the question arose with them whether Negroes were entitled to hold the Priesthood. And by those brethren it was decided they would not confer the Priesthood until they had consulted the Prophet Joseph, and subsequently they communicated with him. His decision, as I understood was, they were not entitled to the Priesthood, nor yet to be baptized without the consent of their Masters.
'In after years when I became acquainted with Joseph myself in the Far West, about the year 1838, I received from Bro Joseph substantially the same instructions. It was on my application to him, what should be done with the Negro in the South, as I was preaching to them. He said I could baptize them by consent of their masters, but not to confer the Priesthood upon them.'
"(Signed) A. O. Smoot
Attest:
L. John Nuttall"
"President John Taylor, Elders Brigham Young [Jr.], Abram O. Smoot, Zebedee Coltrin and L. John Nuttall met, and the subject of ordaining Negroes to the Priesthood was presented.
"President Taylor said: 'Some parties have said to me that Brother Zebedee Coltrin had talked to the Prophet Joseph Smith on this subject, and they said that he (Coltrin) thought it was not right for them to have the Priesthood. Whereupon the Prophet said to him that Peter on a certain occasion had a vision wherein he saw heaven opened, and certain vessel descended unto him, as it had been a great sheet knit at the four corners and let down to earth; wherein all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air - And there came a voice to him: Rise, Peter, kill and eat. But Peter said, Not so Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God had cleansed, that call not thou common.'
"And the Prophet Joseph then said to Bro Coltrin, as the Angel said to Peter, 'What God hath cleansed, that call not thou common.'
"President Taylor asked Bro Coltrin: 'Did the Prophet Joseph ever make such a statement to you?'
"Bro Coltrin: 'No sir; he never said anything of the kind in his life to me.'
"President Taylor: 'What did he say?'
"Bro Coltrin: 'The spring that we went up in Zion's camp in 1834, Bro Joseph sent Bro J. P. Green and me out south to gather up means to assist in gathering out the Saints from Jackson County, Missouri. On our return home we got in conversation about the Negro having a right to the Priesthood - and I took the side he had no right - Bro Green argued that he had. The subject got so warm between us that he said he would report me to Bro Joseph when we got home for preaching false doctrine, which doctrine that I advocated was that the Negro could not hold the Priesthood. "All right," said I, "I hope you will." And when we got home to Kirtland we both went into Bro Joseph's office together to make our returns and Bro. Green was as good as his word and reported to Bro Joseph that I had said that the Negro could not hold the Priesthood - Bro Joseph Kind of dropt [sic] his head and rested it on his hand for a minute. and then said Bro Zebedee is right, for the Spirit of the Lord saith the Negro has no right nor cannot hold the Priesthood. He made no reference to scripture at all - but such was his decision - I don't recollect ever having any conversation with him afterwards, but I have heard him say in public, that no person having the least particle of Negro blood can hold the Priesthood.'
"Bro Coltrin further said: Bro Abel was ordained a Seventy. [sic] because he had labored on the Temple. (it must have been into the 2nd Quorum) and when the Prophet Joseph learned of his lineage, he was dropped from the quorum and another was put in his place. I was one of the first Seven Presidents of the Quorum of the Seventy at the time he was dropped.'
"President Taylor: 'Bro Zebedee, you are not one of the Seven Presidents now. What have you been doing?'
"Bro Coltrin: 'I was acting then as one of the First Seven Presidents of Seventy and was ordered back into the Quorum of High Priests. I can tell you how that thing first started. Bro Winchester and Bro Jared Carter while on the Brick Yard at Kirtland (Bro Winchester a Seventy and Bro Jared a High Priest) got to contending which held the highest office. Carter was rebuking him on account of his folly, which he said he had no right to do, as he held a higher Priesthood than he did. Jared contended he didn't because he was a High Priest. This thing came to the ears of Uncle Joseph Smith, and then they went to the Prophet Joseph with it. The Prophet then inquired of the Lord, and he afterwards directed that we be put back with the Quorum of High Priests, and other men (five) were then ordained to the Presidency of Seventies, and three out of that five apostatized. Brothers Joseph Young and Levi Hancock were retained and the other five filled the number.
'In the washing and Anointing of Bro Abel at Kirtland I anointed him and while I had my hands upon his head, I never had such unpleasant feelings in my life - and I said I would never again Anoint another person who had Negro blood in him. [sic] unless I was commanded by the Prophet to do so.'
"ZEBEDEE COLTRIN
Attest:
L. John Nuttall
"Brother A. O. Smoot said 'W. W. Patten, Warren Parish and Thomas B. Marsh were laboring in the Southern States in 1835 and 1836. There were Negroes who made application for baptism. And the question arose with them whether Negroes were entitled to hold the Priesthood. And by those brethren it was decided they would not confer the Priesthood until they had consulted the Prophet Joseph, and subsequently they communicated with him. His decision, as I understood was, they were not entitled to the Priesthood, nor yet to be baptized without the consent of their Masters.
'In after years when I became acquainted with Joseph myself in the Far West, about the year 1838, I received from Bro Joseph substantially the same instructions. It was on my application to him, what should be done with the Negro in the South, as I was preaching to them. He said I could baptize them by consent of their masters, but not to confer the Priesthood upon them.'
"(Signed) A. O. Smoot
Attest:
L. John Nuttall"
Council Discussion of the Interview
According to the Council Minutes of June 4, Elijah Ables' patriarchal blessing was read, following which "Brother Joseph F. Smith said he thought Brother Coltrin's memory was incorrect as to Brother Abel being dropped from the quorum of Seventies, to which he belonged, as Brother Abel had in his possession, (which also he had shown Brother J.F.S.) his certificate as a Seventy, given to him in 1841, and signed by Elder Joseph Young, Sen., and A.P. Rockwood, and still later one given in this city. Brother Abel's account of the persons who washed and annointed him in the Kirtland Temple also disagreed with the statement of Brother Coltrin, whilst he stated that Brother Coltrin ordained him a Seventy. Brother Abel also states that the Prophet Joseph told him he was entitled to the priesthood, (Brother Abel is understood to be an octeroon [mixed-race individual]).
"President Taylor said that in his case it was probably like many other things done in the early days of the Church, such as baptism for the dead; at first, persons were baptized without records being taken and as the Lord gave further light and revelation things were done with greater order; but what had been done through lack of knowledge, that was not altogether correct in detail, was allowed to remain. He thought that probably it was so in Brother Abel's case; that he, having been ordained before the word of the Lord was fully understood, it was allowed to remain.
"The matter [was] then dropped, with the understanding that Brother Joseph Young, Sen. be spoken to on the subject."
"President Taylor said that in his case it was probably like many other things done in the early days of the Church, such as baptism for the dead; at first, persons were baptized without records being taken and as the Lord gave further light and revelation things were done with greater order; but what had been done through lack of knowledge, that was not altogether correct in detail, was allowed to remain. He thought that probably it was so in Brother Abel's case; that he, having been ordained before the word of the Lord was fully understood, it was allowed to remain.
"The matter [was] then dropped, with the understanding that Brother Joseph Young, Sen. be spoken to on the subject."
George Q. Cannon Joins the First Presidency
On October 10, 1880, Elder John Taylor was officially ordained as President of the Church, but he had already been functioning in this role for some time. Perhaps more significant in some ways was Elder George Q. Cannon's call to the First Presidency, which gave him greater influence in Council discussions. President Cannon was very confident that he knew and remembered the teachings of Joseph Smith and Brigham Young on black people and the priesthood, and he shared them freely with President Taylor and both of his successors. In this way he had a great influence on the policy as it was still being shaped.
The Devil Should Have a Representation
According to the Journal of Discourses, while speaking of the Atonement in August 1881, President John Taylor said, "And after the flood we are told that the curse that had been pronounced upon Cain was continued through Ham's wife, as he had married a wife of that seed. And why did it pass through the flood? Because it was necessary that the devil should have a representation upon the earth as well as God; and that man should be a free agent to act for himself, and that all men might have the opportunity of receiving or rejecting the truth, and be governed by it or not according to their wishes and abide the result; and that those who would be able to maintain correct principles under all circumstances, might be able to associate with the Gods in the eternal worlds. It is the same eternal programme. God knew it and Adam knew it."
In response to critics' use of this quote, W. John Walsh wrote, "[Y]ou have misquoted President Taylor. The actual quote comes from a very long discourse which adds context to your partial reference. In addition, you altered the last sentence you quoted. You put a period after the word God making it appear that President Taylor implied that the descendants of Cain (i.e., Blacks) were the Devil's representatives. However, the actual statement does not end upon the word God....
"The full sentence gives a very different meaning than the one you gave to it. Why was the seed of Cain preserved through the flood? Under the doctrine of agency, we all have the right to choose between good and evil for ourselves, with accountability to God for those choices.
"The Book of Mormon teaches that Satan's representation, or presence, upon the earth is a necessary ingredient in the Plan of Salvation....
"Almost every human soul perished in the flood, including the daughters of Noah and their families. Only those few who hearkened to the Lord's prophet were saved.... A descendent of Cain, using her agency, chose to listen to the Spirit of Christ and obey God and was therefore saved from the flood.
"As a final comment, President Taylor teaches that 'all men might have the opportunity of receiving or rejecting the truth' for themselves, and if faithful, 'associate with the Gods in the eternal worlds'. He does not say all men, except for for [sic] Blacks. He says all men - without qualification. In this case, it specifically included a woman descended from Cain."
In response to critics' use of this quote, W. John Walsh wrote, "[Y]ou have misquoted President Taylor. The actual quote comes from a very long discourse which adds context to your partial reference. In addition, you altered the last sentence you quoted. You put a period after the word God making it appear that President Taylor implied that the descendants of Cain (i.e., Blacks) were the Devil's representatives. However, the actual statement does not end upon the word God....
"The full sentence gives a very different meaning than the one you gave to it. Why was the seed of Cain preserved through the flood? Under the doctrine of agency, we all have the right to choose between good and evil for ourselves, with accountability to God for those choices.
"The Book of Mormon teaches that Satan's representation, or presence, upon the earth is a necessary ingredient in the Plan of Salvation....
"Almost every human soul perished in the flood, including the daughters of Noah and their families. Only those few who hearkened to the Lord's prophet were saved.... A descendent of Cain, using her agency, chose to listen to the Spirit of Christ and obey God and was therefore saved from the flood.
"As a final comment, President Taylor teaches that 'all men might have the opportunity of receiving or rejecting the truth' for themselves, and if faithful, 'associate with the Gods in the eternal worlds'. He does not say all men, except for for [sic] Blacks. He says all men - without qualification. In this case, it specifically included a woman descended from Cain."
General Smith's Views
In retrospect, Joseph Smith's presidential campaign platform was widely viewed as the product, at least in part, of revelation. On April 7, 1882 Elder Erastus Snow said, "Had the people of America listened to the voice of the Lord through the Prophet Joseph Smith, they would have long since freed their slaves in an amicable, an honorable and economical manner without the shedding of blood. But they disdained the counsels of the Lord. The Prophet Joseph published his views in pamphlet form on the powers and duties of the national government on the then much-mooted question of slavery, in which he treated upon the compact of the United States as between the North and South on this question of slavery; and proposed an easy and honorable plan of settling the question without violating that compact or encroaching upon the rights of each other; and that was, to negotiate with the Southern States for the gradual emancipation of their slaves, the consideration to be met by the national treasury, and fixing a time after which all children should be born free, thus providing for a gradual emancipation, and that they might not feel that they were robbed, and by their being gradually emancipated they would have been prepared gradually for free government and free labor, and thus the ill and unpleasant consequences would have been measurably averted, at least, of turning loose a horde of uncultivated people who were totally unprepared for American citizenship. Had they listened to this proposition, less than a tenth part of the cost of the war would have freed all the slaves, and that too without bloodshed, and the utter devastation of the Southern States would have been spared."
On October 7 of that same year Elder Snow began a talk on polygamy by stating, "I believe it was in 1856, that the Republican Party was organized; at their first convention held in Philadelphia, they incorporated in their platform the noted plank, 'the twin relics of barbarism - slavery and polygamy,' and pledged themselves to rid the country of these two evils. For sixteen years they have labored incessantly to this end; but they know not the thoughts of the Lord, nor understand his counsels. Nevertheless, they are his servants to execute his purposes, and they doubtless have a desire to accomplish all that he designs with regard to them. Have they succeeded in strangling the twins? So far as slavery is concerned they have succeeded in abolishing it in the obnoxious forms in which it prevailed in the Southern States; but still it exists and is likely to continue to exist, in a modified form, while wickedness exists upon the earth. Africans and white men are in bondage, not in the same form as that in which the southern slaves were held before the war, for the extreme excesses perpetrated under that system, in many particulars, were very great wrongs to mankind, and very grievous in the sight of heaven and of right-thinking people. And changes were determined in the mind of Jehovah, and have been effected....
"The Prophet Joseph Smith, the year before he was slain, testified of these things; and although he taught this social system to the Latter-day Saints; and to the more devout, wise and prudent of the women of Israel, as hundreds can testify, have testified, and are able to testify to-day, yet it was necessary in introducing it and facing the opposition and the prejudices of the age, to proceed wisely in these instructions. And while his name was before the people of the United States as a candidate for the Presidency, and national questions were being discussed pro and con by the Latter-day Saints and throughout the nation by all the political societies of the time, Joseph Smith took occasion to issue a pamphlet containing his views of the powers and policy of the Government of the United States; he also preached some sermons upon the subject in Nauvoo; and in this the Prophet counselled the people of the United States in relation to the manner of disposing of the vexed question of slavery, which he recognized as an evil - that is, the form in which it existed in the United States, which should be abolished; but rather than proceed to its abolishment by waging war against the institution, as the anti-slavery men were trying to do, counselled that this desired change, the modification of this system of labor in the south, be effected on a principle of honor, equity and peace; that a fund should be created, a sinking fund of the nation, for the abolishment of slavery; and to negotiate with the States in behalf of the slave-owners, for the gradual emancipation of the slaves, their owners to be reasonably compensated for the freedom of their servants, and in process of years to change the status of the negro, make his labor free, and place him in a condition to be educated and elevated; and still maintain the faith of the nation and the faith of the northern states with the southern states. Thus it was that the true policy and counsel of heaven to our nation was manifested and spurned. The extremists of the north, the anti-slavery agitators heeded it not; and neither party approached the subject with any earnest determination to effect an honorable settlement of this question. The few statesmen that made propositions in the Congress of the United States looking to this result, to the accomplishment of the liberation of the slaves, settling this question on the basis proposed by the Prophet Joseph Smith; but whether they were influenced by his advice, or whether the same spirit that moved upon Joseph, moved also upon these statesmen - there were some that made advances looking to the accomplishment of the object in this way - but it was not generally received or favored, or it was deemed impracticable. At all events the sequel proved that the opposing elements warred against each other, culminating in that great fratricidal war which resulted in the shedding of so much blood, and the impoverishing of one-half of the nation."
On October 7 of that same year Elder Snow began a talk on polygamy by stating, "I believe it was in 1856, that the Republican Party was organized; at their first convention held in Philadelphia, they incorporated in their platform the noted plank, 'the twin relics of barbarism - slavery and polygamy,' and pledged themselves to rid the country of these two evils. For sixteen years they have labored incessantly to this end; but they know not the thoughts of the Lord, nor understand his counsels. Nevertheless, they are his servants to execute his purposes, and they doubtless have a desire to accomplish all that he designs with regard to them. Have they succeeded in strangling the twins? So far as slavery is concerned they have succeeded in abolishing it in the obnoxious forms in which it prevailed in the Southern States; but still it exists and is likely to continue to exist, in a modified form, while wickedness exists upon the earth. Africans and white men are in bondage, not in the same form as that in which the southern slaves were held before the war, for the extreme excesses perpetrated under that system, in many particulars, were very great wrongs to mankind, and very grievous in the sight of heaven and of right-thinking people. And changes were determined in the mind of Jehovah, and have been effected....
"The Prophet Joseph Smith, the year before he was slain, testified of these things; and although he taught this social system to the Latter-day Saints; and to the more devout, wise and prudent of the women of Israel, as hundreds can testify, have testified, and are able to testify to-day, yet it was necessary in introducing it and facing the opposition and the prejudices of the age, to proceed wisely in these instructions. And while his name was before the people of the United States as a candidate for the Presidency, and national questions were being discussed pro and con by the Latter-day Saints and throughout the nation by all the political societies of the time, Joseph Smith took occasion to issue a pamphlet containing his views of the powers and policy of the Government of the United States; he also preached some sermons upon the subject in Nauvoo; and in this the Prophet counselled the people of the United States in relation to the manner of disposing of the vexed question of slavery, which he recognized as an evil - that is, the form in which it existed in the United States, which should be abolished; but rather than proceed to its abolishment by waging war against the institution, as the anti-slavery men were trying to do, counselled that this desired change, the modification of this system of labor in the south, be effected on a principle of honor, equity and peace; that a fund should be created, a sinking fund of the nation, for the abolishment of slavery; and to negotiate with the States in behalf of the slave-owners, for the gradual emancipation of the slaves, their owners to be reasonably compensated for the freedom of their servants, and in process of years to change the status of the negro, make his labor free, and place him in a condition to be educated and elevated; and still maintain the faith of the nation and the faith of the northern states with the southern states. Thus it was that the true policy and counsel of heaven to our nation was manifested and spurned. The extremists of the north, the anti-slavery agitators heeded it not; and neither party approached the subject with any earnest determination to effect an honorable settlement of this question. The few statesmen that made propositions in the Congress of the United States looking to this result, to the accomplishment of the liberation of the slaves, settling this question on the basis proposed by the Prophet Joseph Smith; but whether they were influenced by his advice, or whether the same spirit that moved upon Joseph, moved also upon these statesmen - there were some that made advances looking to the accomplishment of the object in this way - but it was not generally received or favored, or it was deemed impracticable. At all events the sequel proved that the opposing elements warred against each other, culminating in that great fratricidal war which resulted in the shedding of so much blood, and the impoverishing of one-half of the nation."
Why We Should Have a Devil
According to the Journal of Discourses, on October 29, 1882, President John Taylor said, "Why is it that good men should be tried? Why is it, in fact, that we should have a devil? Why did not the Lord kill him long ago? Because he could not do without him. He needed the devil and a great many of those who do his bidding just to keep men straight, that we may learn to place our dependence upon God, and trust in Him, and to observe his laws and keep his commandments. When he destroyed the inhabitants of the antediluvian world, he suffered a descendant of Cain to come through the flood in order that he might be properly represented upon the earth. And Satan keeps busy all the time, and he will until he is bound; and I expect they will then have good times until he is loose again."
Lynching of Sam Joe Harvey
On August 29, 1883, the Deseret News reported, "One of the most horrible and thrilling tragedies ever enacted in this part of the country, took place on the public streets of this city between one and two o'clock this afternoon, and never have we beheld such tremendous excitement as was caused by it.
"At one o'clock F, [sic] H. Grice, a colored man who keeps a small restaurant adjacent to the Old Salt lake House, telephoned to the City Hall for police officers to arrest a man who was making a disturbance, flourishing a pistol, and threatening to shoot. Marshal Andrew Burt and Charles B. Wilcken immediately answered the summons. They walked to Main Street in search of the man who had been complained of. When they got close to the drug store of Mr. Smith, near the old Elephant corner, Grice pointed to a colored man who was standing on the edge of the sidewalk and said: 'That is the man. arrest [sic] him,' or words to the effect,
"THE MURDER.
"Marshal Burt, than whom a braver man probably never lived, approached Harvey, this being his name, to make the arrest, when he raised a needle-gun to shoot. Mr. Wilcken sprang upon him with the agility of a tiger, but he was too late. The messenger of death left the weapon, the bullet entering the upper part of Marshal Burt's arm passing not only through it,but [sic] the entire body, coming out on the other side. He ran into the drug store, fell and expired almost instantly. Mr. Wilcken grappled the murderer by the throat,but [sic] before he could prevent him he drew a large revolver and shot that officer through the fleshy part of the left arm, between the shoulder and elbow.
"SECURING THE MURDERER.
"During this time the coolness, intrepidity and bravery manifested by Mr. Wilcken were admirable, while the cowardice of a crowd of spectators was calculated to inspire a sentiment of another character. They scampered away in terror in every direction. Finally Mr. Wilcken threw Harvey into the ditch, and after he was overpowered the crowd returned to the scene to his aid.
"The body of Marshal Burt which was in the drug store, was covered with a sheet and a blanket, and from thence conveyed to his residence adjacent to City Hall.
"THE LYNCHING.
"By this time a tremendous concourse of excited people had gathered at the scene of the tragedy. So dreadful was the state of popular rage that it looked irresistable. As Harvey was being conveyed to the jail, the crowd raised deafening yells, demanding that the murderer be strung up and lynched. Then commenced a struggle between the officers and the mob, the latter acting as if they would tear him in pieces. Finally the mob tore him away from the officers who had him in charge, procured a rope, and being unable to find a nearer place convenient for their purpose, dragged him into a shed at the rear of the lawn-plat adjacent to the City Hall,and [sic] strung the writhing wretch up over the beams that support the roof. This was summary vengeance wreaked on the red-handed murderer.
"COMMENDABLE ACTION OF THE MAYOR.
"Hundreds gathered around and gazed at the revolting spectacle presented by Harvey's corpse, the face of which was horrible and repulsive beyond description. The sickening sight and the memory of his awful crime seemed to lash the feelings of the mob into renewed fury, and we never before so vividly realized the terrible frenzy of an unreasoning crowd of enraged people. With a sudden impulse a portion of them rushed, up [sic] cut the body down and dragged it along the street rending the air with angry shouts as they went. Happily Mayor Jennings arrived on the scene, and proved himself equal to the occasion. He pursued the mob, and overtaking them, commanded them to take the body of Harvey to the City Hall. His direction was obeyed, and he addressed the mob, reasoning with them in such a manner as to allay the storm which had been up to that time raging.
"THE DECEASED, ETC.
"Marshal Burt, who had the courage of a lion, allied to a heart susceptible of the most tender feelings was beloved by all who were intimate with him, and the scene in the midst of his family was heart-rending. But the sorrow is not confined to that circle, but extends to nearly the entire community. Scores of his friends were unnerved by the dreadful event and were going about with tears streaming from their eyes. In them was not the spirit of vengeance but of lamenting, for the death by sudden and violent means of a man as true as ever man could be. Honest, incorruptible and truthful as we knew him to be, and always found at the post where duty called him.
"Not only was he a fearless and indomitable officer, but an efficient and active Bishop, who will be greatly missed by the people of the 21st Ward, over whom he presided [i]n that capacity."
On October 31, the Deseret News reported, "That Uncovered Skeleton. - The accidental exhuming of the remains of the negro murderer, Harvey, (at whose hands the late lamented Captain Andrew Burt met his death) by a couple of men named Hell and Gust, who were digging for gravel a little distance west of the City Cemetery, yesterday morning; has caused considerable of a breeze in some localities, and as is usual in cases where the least opportunity is afforded to make something out of nothing, has elicited from certain quarters any amount of suggestions respecting 'a much needed investigation,' etc., etc., about as sensible as emanations from said quarters generally are. The circumstance is unworthy of being dwelt upon, but as certain questions have been asked by more respectable citizens, as to why the body of the murderer was not buried inside, instead of outside the walls of the City Cemetery, we here append a communication received this morning, which, to any clear-headed, right-thinking individual is sufficiently self-explanatory of the whole matter:
"SALT LAKE CITY,
October 31, 1883.
Editor Deseret News:
"In section 38, Chapter 6, of the Revised Ordinances of Salt Lake City, published in 1875, will be found the following:
'There shall not be interred within the limits of the cemetery of said city, the body of any person known to the law as a murderer; and any person violating any provision of this subdivision or this ordinance shall be liable to a fine, in any sum not exceeding $100, or to imprisonment for any term not exceeding six months, or to both fine and imprisonment.'
"Now in vew of the above provision, what place more proper than a street immediately joining the cemetery grounds for the burial of the negro who murdered our much-lamented Captain of Police in August last.
"I make the above quotation and ask the question because of some, I think, unjustifiable expressions made by certain parties in regard to the finding of negroHarvey's [sic] remains by persons who were digging for gravel in the street and accidentally struck the spot where he was interred. The provision in the ordinance quoted is certainly a wise one. Humanity shrinks from contact with the cold-blooded murderer while in life, and is he not unfit to be mingled with the worthy dead, even though he may have expiated his crime by paying the forfeit therefor? [sic] In England it used to be the practice, after the execution of a murderer to bury him where roads crossed each other, that the place of burial might be obliterated entirely.
"JUSTICE."
On February 22, 1884, future Apostles James E. Talmage wrote in his diary, "Perhaps I am prejudiced - but to look at a Negro face selected almost at random - and then to claim that the Black Man is the equal of the White in ability & mien [bearing] - appears to me a miserable conclusion - contradicted by all appearances."
On October 10, 1884 the Salt Lake Tribune reported on a Latter-day Saint convention sending delegates to Congress over the polygamy issue. It quoted Angus M. Cannon as saying, "I feel it an insult heaped upon Mr. Caine to ask him to go to Washington as our Delegate, because he will have to tell Congress that he believes in the highest law known to God and man, but has not had courage to live up to it. I hope he will soon see the error of his ways, and embrace the whole gospel. I had rather see a colored man, who is my friend here, sent to Washington, because he is not capable of receiving the priesthood, and can never reach the highest celestial glory of the kingdom of God. This colored man could go and stand upon the floor of Congress as the peer of every man there, and would be able to say conscientiously that he had not accepted the doctrine of plurality, because he could not. This man could not, of course, represent the kingdom of God in these valleys of the mountains, but would be a consistent Delegate."
"At one o'clock F, [sic] H. Grice, a colored man who keeps a small restaurant adjacent to the Old Salt lake House, telephoned to the City Hall for police officers to arrest a man who was making a disturbance, flourishing a pistol, and threatening to shoot. Marshal Andrew Burt and Charles B. Wilcken immediately answered the summons. They walked to Main Street in search of the man who had been complained of. When they got close to the drug store of Mr. Smith, near the old Elephant corner, Grice pointed to a colored man who was standing on the edge of the sidewalk and said: 'That is the man. arrest [sic] him,' or words to the effect,
"THE MURDER.
"Marshal Burt, than whom a braver man probably never lived, approached Harvey, this being his name, to make the arrest, when he raised a needle-gun to shoot. Mr. Wilcken sprang upon him with the agility of a tiger, but he was too late. The messenger of death left the weapon, the bullet entering the upper part of Marshal Burt's arm passing not only through it,but [sic] the entire body, coming out on the other side. He ran into the drug store, fell and expired almost instantly. Mr. Wilcken grappled the murderer by the throat,but [sic] before he could prevent him he drew a large revolver and shot that officer through the fleshy part of the left arm, between the shoulder and elbow.
"SECURING THE MURDERER.
"During this time the coolness, intrepidity and bravery manifested by Mr. Wilcken were admirable, while the cowardice of a crowd of spectators was calculated to inspire a sentiment of another character. They scampered away in terror in every direction. Finally Mr. Wilcken threw Harvey into the ditch, and after he was overpowered the crowd returned to the scene to his aid.
"The body of Marshal Burt which was in the drug store, was covered with a sheet and a blanket, and from thence conveyed to his residence adjacent to City Hall.
"THE LYNCHING.
"By this time a tremendous concourse of excited people had gathered at the scene of the tragedy. So dreadful was the state of popular rage that it looked irresistable. As Harvey was being conveyed to the jail, the crowd raised deafening yells, demanding that the murderer be strung up and lynched. Then commenced a struggle between the officers and the mob, the latter acting as if they would tear him in pieces. Finally the mob tore him away from the officers who had him in charge, procured a rope, and being unable to find a nearer place convenient for their purpose, dragged him into a shed at the rear of the lawn-plat adjacent to the City Hall,and [sic] strung the writhing wretch up over the beams that support the roof. This was summary vengeance wreaked on the red-handed murderer.
"COMMENDABLE ACTION OF THE MAYOR.
"Hundreds gathered around and gazed at the revolting spectacle presented by Harvey's corpse, the face of which was horrible and repulsive beyond description. The sickening sight and the memory of his awful crime seemed to lash the feelings of the mob into renewed fury, and we never before so vividly realized the terrible frenzy of an unreasoning crowd of enraged people. With a sudden impulse a portion of them rushed, up [sic] cut the body down and dragged it along the street rending the air with angry shouts as they went. Happily Mayor Jennings arrived on the scene, and proved himself equal to the occasion. He pursued the mob, and overtaking them, commanded them to take the body of Harvey to the City Hall. His direction was obeyed, and he addressed the mob, reasoning with them in such a manner as to allay the storm which had been up to that time raging.
"THE DECEASED, ETC.
"Marshal Burt, who had the courage of a lion, allied to a heart susceptible of the most tender feelings was beloved by all who were intimate with him, and the scene in the midst of his family was heart-rending. But the sorrow is not confined to that circle, but extends to nearly the entire community. Scores of his friends were unnerved by the dreadful event and were going about with tears streaming from their eyes. In them was not the spirit of vengeance but of lamenting, for the death by sudden and violent means of a man as true as ever man could be. Honest, incorruptible and truthful as we knew him to be, and always found at the post where duty called him.
"Not only was he a fearless and indomitable officer, but an efficient and active Bishop, who will be greatly missed by the people of the 21st Ward, over whom he presided [i]n that capacity."
On October 31, the Deseret News reported, "That Uncovered Skeleton. - The accidental exhuming of the remains of the negro murderer, Harvey, (at whose hands the late lamented Captain Andrew Burt met his death) by a couple of men named Hell and Gust, who were digging for gravel a little distance west of the City Cemetery, yesterday morning; has caused considerable of a breeze in some localities, and as is usual in cases where the least opportunity is afforded to make something out of nothing, has elicited from certain quarters any amount of suggestions respecting 'a much needed investigation,' etc., etc., about as sensible as emanations from said quarters generally are. The circumstance is unworthy of being dwelt upon, but as certain questions have been asked by more respectable citizens, as to why the body of the murderer was not buried inside, instead of outside the walls of the City Cemetery, we here append a communication received this morning, which, to any clear-headed, right-thinking individual is sufficiently self-explanatory of the whole matter:
"SALT LAKE CITY,
October 31, 1883.
Editor Deseret News:
"In section 38, Chapter 6, of the Revised Ordinances of Salt Lake City, published in 1875, will be found the following:
'There shall not be interred within the limits of the cemetery of said city, the body of any person known to the law as a murderer; and any person violating any provision of this subdivision or this ordinance shall be liable to a fine, in any sum not exceeding $100, or to imprisonment for any term not exceeding six months, or to both fine and imprisonment.'
"Now in vew of the above provision, what place more proper than a street immediately joining the cemetery grounds for the burial of the negro who murdered our much-lamented Captain of Police in August last.
"I make the above quotation and ask the question because of some, I think, unjustifiable expressions made by certain parties in regard to the finding of negroHarvey's [sic] remains by persons who were digging for gravel in the street and accidentally struck the spot where he was interred. The provision in the ordinance quoted is certainly a wise one. Humanity shrinks from contact with the cold-blooded murderer while in life, and is he not unfit to be mingled with the worthy dead, even though he may have expiated his crime by paying the forfeit therefor? [sic] In England it used to be the practice, after the execution of a murderer to bury him where roads crossed each other, that the place of burial might be obliterated entirely.
"JUSTICE."
On February 22, 1884, future Apostles James E. Talmage wrote in his diary, "Perhaps I am prejudiced - but to look at a Negro face selected almost at random - and then to claim that the Black Man is the equal of the White in ability & mien [bearing] - appears to me a miserable conclusion - contradicted by all appearances."
On October 10, 1884 the Salt Lake Tribune reported on a Latter-day Saint convention sending delegates to Congress over the polygamy issue. It quoted Angus M. Cannon as saying, "I feel it an insult heaped upon Mr. Caine to ask him to go to Washington as our Delegate, because he will have to tell Congress that he believes in the highest law known to God and man, but has not had courage to live up to it. I hope he will soon see the error of his ways, and embrace the whole gospel. I had rather see a colored man, who is my friend here, sent to Washington, because he is not capable of receiving the priesthood, and can never reach the highest celestial glory of the kingdom of God. This colored man could go and stand upon the floor of Congress as the peer of every man there, and would be able to say conscientiously that he had not accepted the doctrine of plurality, because he could not. This man could not, of course, represent the kingdom of God in these valleys of the mountains, but would be a consistent Delegate."
Death of Elijah Ables
In late December 1884 the Deseret News reported, "Died: Elijah Abel, in the 13th Ward, December 25, Christmas day, 1884 of old age and debility, consequent upon exposure while laboring in the ministry in Ohio. Deceased was born in Washington County, Maryland, July 23, 1810; joined the Church and was ordained an elder as appears by certificate dated March 3d, 1836; was subsequently ordained a Seventy, again, as appears by certificate, dated April 4, 1841; labored successfully in Canada and also performed a mission in the United States, from which he returned about two weeks ago. He died in full faith of the Gospel. Funeral at 16th Ward Assembly Rooms Saturday, December 27th, at 10 a.m. Friends invited."
Jane Manning James
The day of Elijah Ables' funeral, Jane Manning James wrote to John Taylor, "Dear Brother
"I cauled [sic] at your house last [T]hursday to have some conversation with you concerning my future salvation. I did not explain my feelings or wishes to you. I realize my race & color & cant expect my Endowments as others who are white. My race was handed down through the flood & God promised Abraham that in his seed all the nations of the earth should be blest & as this is the fullness of all dispensations. Is there no blessing for me?
"I with my Fathers family came from Connecticut 42 years the 14th of last Oct. I am the only one of my Fathers family that kept the faith.
"You know my history & according to the best of my ability I have lived to all the requairments [sic] of the Gospel. When we reached Nauvoo we were 9 in the family & had traveled 9 hundred miles on foot. Bro Joseph Smith took us in & we staid with him & his family until a few day[s] of his death.
"Sister Emma came to me & aksed [sic] me how I would like to be adopted to them as a Child. I did not comprehend her & she came again. I was so green I did not give her a decided answer & Joseph died & [I] remain as I am. If I could be adopted to him as a child my Soul would be satisfied. I had been in the Church one year when we left the East that was 42 yeares the 14 of last Oct.
"Br Taylor I hope you... will be able to lay my case before Br Cannon & Br Jos F Smith & God in mercy grant my reques[t] in being adopted to Br Joseph as a Child.
"I remain yo[u]r Sister in the Gospel of Christ
Jane E. James"
"I cauled [sic] at your house last [T]hursday to have some conversation with you concerning my future salvation. I did not explain my feelings or wishes to you. I realize my race & color & cant expect my Endowments as others who are white. My race was handed down through the flood & God promised Abraham that in his seed all the nations of the earth should be blest & as this is the fullness of all dispensations. Is there no blessing for me?
"I with my Fathers family came from Connecticut 42 years the 14th of last Oct. I am the only one of my Fathers family that kept the faith.
"You know my history & according to the best of my ability I have lived to all the requairments [sic] of the Gospel. When we reached Nauvoo we were 9 in the family & had traveled 9 hundred miles on foot. Bro Joseph Smith took us in & we staid with him & his family until a few day[s] of his death.
"Sister Emma came to me & aksed [sic] me how I would like to be adopted to them as a Child. I did not comprehend her & she came again. I was so green I did not give her a decided answer & Joseph died & [I] remain as I am. If I could be adopted to him as a child my Soul would be satisfied. I had been in the Church one year when we left the East that was 42 yeares the 14 of last Oct.
"Br Taylor I hope you... will be able to lay my case before Br Cannon & Br Jos F Smith & God in mercy grant my reques[t] in being adopted to Br Joseph as a Child.
"I remain yo[u]r Sister in the Gospel of Christ
Jane E. James"
The Book of Abraham
B.H. Roberts, editor of the youth magazine Contributor but not yet a member of the Seventy, seems to have been the first in several decades to return to Elder Orson Hyde's theory regarding the premortal existence and the war between God's and Satan's followers, as they pertained to black people. This time it was suggested as a reason for the priesthood ban, and also incorporated a biased and selective reading of the book of Abraham in the recently canonized Pearl of Great Price, which would become a very popular explanation for decades to come.
In an article titled "To the Youth of Israel" in the May 1885 issue, he wrote: "From many scriptures we may infer that spirits, before living in the flesh, had an opportunity of demonstrating their fidelity to God and His laws.... Those who stood with Christ and the plan he favored for the salvation of man, formed one extreme, while those who stood with Lucifer and for the plan of salvation devised by him, which was destructive of man's agency, formed the other extreme; between these two extremes every shade of faith, fullness and indifference was exhibited. Only those, however, who wickedly rebelled against God were adjudged to deserve banishment from heaven, and become the devil and his angels. Others there were, who may not have rebelled against God, and yet were so indifferent in their support of the righteous cause of our Redeemer, that they forfeited certain privileges and powers granted to those who were more valiant for God and correct principle. We have, I think, a demonstration of this in the seed of Ham. The first Pharaoh - patriarch-king of Egypt - was a grandson of Ham; and 'being a righteous man, established his kingdom, and judged his people wisely and justly all his days, seeking earnestly to imitate that order established in the first generation, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of wisdom, but who cursed him as pertaining to the Priesthood. He being of that lineage by which he could not have right to the Priesthood, notwithstanding the Pharoah would fain claim it from Noah through Ham.' [Abraham 1:26-27]
"Now why is it that the seed of Ham was cursed as pertaining to the Priesthood? Why is it that his seed 'could not have right to the Priesthood?' "Ham's wife was named 'Egyptus, which in the Chaldaic signifies that which is forbidden; and thus from Ham sprang that race which preserved that curse in the land.' [Abraham 1:23-24]... Was the wife of Ham, as her name signifies, of a race with which those who held the Priesthood were forbidden to intermarry? Was she a descendant of Cain, who was cursed for murdering his brother? And was it by Ham marrying her, and she being saved from the flood in the ark, that 'the race which preserved the curse in the land' was perpetuated? If so, then I believe that race is the one through which it is ordained those spirits that were not valiant in the great rebellion in heaven should come; who, through their indifference or lack of integrity to righteousness, rendered themselves unworthy of the Priesthood and its powers, and hence it is withheld from them to this day.
"The point, then, is clear that among those spirits which have been appointed to obtain bodies upon this planet are some who were more faithful, noble and intelligent than others....
"I have not set forth this conclusion for the purpose of flattering the vanity of the youth of Israel, to whom this address is made...
"I have merely pointed out what I believe may reasonably be regarded as a great truth, that by drawing the attention of our youth to the fact that their spirits were among heaven’s nobility, I may incline them to the continual performance of noble deeds."
In an article titled "To the Youth of Israel" in the May 1885 issue, he wrote: "From many scriptures we may infer that spirits, before living in the flesh, had an opportunity of demonstrating their fidelity to God and His laws.... Those who stood with Christ and the plan he favored for the salvation of man, formed one extreme, while those who stood with Lucifer and for the plan of salvation devised by him, which was destructive of man's agency, formed the other extreme; between these two extremes every shade of faith, fullness and indifference was exhibited. Only those, however, who wickedly rebelled against God were adjudged to deserve banishment from heaven, and become the devil and his angels. Others there were, who may not have rebelled against God, and yet were so indifferent in their support of the righteous cause of our Redeemer, that they forfeited certain privileges and powers granted to those who were more valiant for God and correct principle. We have, I think, a demonstration of this in the seed of Ham. The first Pharaoh - patriarch-king of Egypt - was a grandson of Ham; and 'being a righteous man, established his kingdom, and judged his people wisely and justly all his days, seeking earnestly to imitate that order established in the first generation, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of wisdom, but who cursed him as pertaining to the Priesthood. He being of that lineage by which he could not have right to the Priesthood, notwithstanding the Pharoah would fain claim it from Noah through Ham.' [Abraham 1:26-27]
"Now why is it that the seed of Ham was cursed as pertaining to the Priesthood? Why is it that his seed 'could not have right to the Priesthood?' "Ham's wife was named 'Egyptus, which in the Chaldaic signifies that which is forbidden; and thus from Ham sprang that race which preserved that curse in the land.' [Abraham 1:23-24]... Was the wife of Ham, as her name signifies, of a race with which those who held the Priesthood were forbidden to intermarry? Was she a descendant of Cain, who was cursed for murdering his brother? And was it by Ham marrying her, and she being saved from the flood in the ark, that 'the race which preserved the curse in the land' was perpetuated? If so, then I believe that race is the one through which it is ordained those spirits that were not valiant in the great rebellion in heaven should come; who, through their indifference or lack of integrity to righteousness, rendered themselves unworthy of the Priesthood and its powers, and hence it is withheld from them to this day.
"The point, then, is clear that among those spirits which have been appointed to obtain bodies upon this planet are some who were more faithful, noble and intelligent than others....
"I have not set forth this conclusion for the purpose of flattering the vanity of the youth of Israel, to whom this address is made...
"I have merely pointed out what I believe may reasonably be regarded as a great truth, that by drawing the attention of our youth to the fact that their spirits were among heaven’s nobility, I may incline them to the continual performance of noble deeds."
The Ku Klux Klan
In June 1885, a missionary in Mississippi known only as "Horatio" wrote to The Contributor, "At several of our conferences the coloured people have sent representatives to enquire of the Elders if they allowed Cullud folks ter come to de meetins. An answer in the affirmative is always given and occasionally results in a large number of colored people attending service. As a rule too they are very well behaved. They never crowd themselves into the seats which have been prepared but stand at a respectful distance from the place occupied by the whites. For although slavery was abolished more than twenty years ago, the colored man recognizes the fact that the white man will not receive him as a social equal and therefore does not attempt on occasions of this kind to force himself into places where he is not welcome. As the negroes form a circle outside of that formed by the white people, we say at such times we have a conference with a black fringe. But who are those men standing in small groups some distance from the congregation so far away that surely they are not able to hear the remarks of the speakers? An ugly frown is on each face. In a moment we see they are restless filled with wrath and hatred but prevented from doing violence through fear. With a half suppressed shout of mockery they disappear in the woods Those men were the ones who had threatened to do violence to the Mormon Elders if they attempted to hold their conference in the neighborhood who to strike terror into the hearts of the Elders burned the schoolhouse the night preceding the first day of conference. I know of three schoolhouses so destroyed on such occasions and for such a purpose. It was such men as these who posted up notices on the trees near our place of meeting warning us to leave. I here insert a sample of the notices. This particular one was posted on a tree near where we were holding conferences in the State of Georgia:
"NOTICE
We give you fair worning [sic] to get out of Haywood valley the people in that valley have been troubled with you Devils a long time and now we propose to put and [sic] end to their troubles by keeping you Mormon Devils [out?] of that part of the country Now we give you warning to get out of Haywood valley by nine o clock pm July the 1th [sic] 1883 and never to return again We mean business to you Mormon Devils if you want to preach for the Devil go where [h]is preaching is needed we don t want it in Georgia
Signed good Sitizens [sic]
KKK
"K. K. K. of course means Ku Klux Klan, a secret organization formed for protection by the people of the South during the period which elapsed between the close of the war of the Rebellion and the readmission of the seceding States unto the Union, usually known as the reconstruction period. At the close of the war the governmental affairs of the southern States were in a chaotic condition. The Confederacy had been overthrown, and it was a question what relation the seceded States held to the Union. There was a split between the President and Congress on this question, which tended greatly to retard the construction of the South. Tennessee was restored to its place in the Union in 1866; but in March of the year following, the ten remaining States which had seceded were divided into five military districts, to be under the control of a governor, appointed by the President. Then came what is now familiarly called 'carpetbag rule.' The men appointed to administer the laws had no sympathy or interests with the people they were sent to govern, and there were intense feelings of bitterness between the people and the rulers. The negroes who were released from slavery by the Emancipation Proclamation issued by Abraham Lincoln, on the 1st of January, 1863, conceived the idea that they were the equals of their former masters, not only before the law, but also socially. Their presumption was offensive to most of the whites, and they were too frequently enocuraged in pursuing an arrogant course by the carpet-bag rulers. As a measure for protection, chiefly against the untoward acts of the negroes, these secret societies were organized, known as the Ku Klux Klans. They were presided over by a president, and sometimes vice-presidents and secretaries were chosen, and other minor officers. Their meetings were held at night, sometimes in a house belonging to one of the Klan, but more frequently in some secluded dell in the woods. Each member of the Klan was sworn to secrecy and had the liberty of entering complaints against those who, in his judgment, were worthy of punishment. The case was heard, and if considered worthy of punishment, the nature and amount was determined, and in a body the Klan proceeded to the domicile of the offender to administer it....
"These societies, during the carpet-bag rule in the South, beyond all questioning were a check upon many evils that invariably must follow a condition of affairs like that which existed in the South at the close of the war - with carpet-bag officers filled from the top full of prejudice against the people, to administer the laws, and four millions of slaves turned loose among them, who understood liberty to mean license to do whatever their depraved natures prompted them to perform. Some of the best men of the South were known to be identified with these organizations during this period. But when the machinery of government was again given into the hands of the people, and there was a prospect of punishment quickly following crime, they withdrew from the organization and issued orders for the Klans to dissolve. But in the meantime, bad men had crept into the societies, and kept them up after there was no necessity for their continuance. The result is they have become a curse to the South - engines of rapine and murder. Happily, however, they are fast becoming things of the past."
"NOTICE
We give you fair worning [sic] to get out of Haywood valley the people in that valley have been troubled with you Devils a long time and now we propose to put and [sic] end to their troubles by keeping you Mormon Devils [out?] of that part of the country Now we give you warning to get out of Haywood valley by nine o clock pm July the 1th [sic] 1883 and never to return again We mean business to you Mormon Devils if you want to preach for the Devil go where [h]is preaching is needed we don t want it in Georgia
Signed good Sitizens [sic]
KKK
"K. K. K. of course means Ku Klux Klan, a secret organization formed for protection by the people of the South during the period which elapsed between the close of the war of the Rebellion and the readmission of the seceding States unto the Union, usually known as the reconstruction period. At the close of the war the governmental affairs of the southern States were in a chaotic condition. The Confederacy had been overthrown, and it was a question what relation the seceded States held to the Union. There was a split between the President and Congress on this question, which tended greatly to retard the construction of the South. Tennessee was restored to its place in the Union in 1866; but in March of the year following, the ten remaining States which had seceded were divided into five military districts, to be under the control of a governor, appointed by the President. Then came what is now familiarly called 'carpetbag rule.' The men appointed to administer the laws had no sympathy or interests with the people they were sent to govern, and there were intense feelings of bitterness between the people and the rulers. The negroes who were released from slavery by the Emancipation Proclamation issued by Abraham Lincoln, on the 1st of January, 1863, conceived the idea that they were the equals of their former masters, not only before the law, but also socially. Their presumption was offensive to most of the whites, and they were too frequently enocuraged in pursuing an arrogant course by the carpet-bag rulers. As a measure for protection, chiefly against the untoward acts of the negroes, these secret societies were organized, known as the Ku Klux Klans. They were presided over by a president, and sometimes vice-presidents and secretaries were chosen, and other minor officers. Their meetings were held at night, sometimes in a house belonging to one of the Klan, but more frequently in some secluded dell in the woods. Each member of the Klan was sworn to secrecy and had the liberty of entering complaints against those who, in his judgment, were worthy of punishment. The case was heard, and if considered worthy of punishment, the nature and amount was determined, and in a body the Klan proceeded to the domicile of the offender to administer it....
"These societies, during the carpet-bag rule in the South, beyond all questioning were a check upon many evils that invariably must follow a condition of affairs like that which existed in the South at the close of the war - with carpet-bag officers filled from the top full of prejudice against the people, to administer the laws, and four millions of slaves turned loose among them, who understood liberty to mean license to do whatever their depraved natures prompted them to perform. Some of the best men of the South were known to be identified with these organizations during this period. But when the machinery of government was again given into the hands of the people, and there was a prospect of punishment quickly following crime, they withdrew from the organization and issued orders for the Klans to dissolve. But in the meantime, bad men had crept into the societies, and kept them up after there was no necessity for their continuance. The result is they have become a curse to the South - engines of rapine and murder. Happily, however, they are fast becoming things of the past."
Alexander Bankhead
According to The Story of the Negro Pioneer, "Alex [Bankhead] stood about five feet seven inches, and although he was very thin, he had a round jovial face and walked very erect. Alex and Mirinda [sic] lived in a small, well kept cottage, surrounded by a pole fence and a gate made of three-inch lumber. Alex built a board walk from the gate to the house, as Mirinda was very particular about her home. Alex owned a small farm in what was known as the river bottoms, and during the season when farm work could be accomplished he would take his team and wagon and go to the farm each day. During the winter he worked as helper in Henry Humble's blacksmith shop. Alex and Rindy were highly respected by everyone.
"One Halloween the boys of the town decided to play a joke on Alex, as well as on other townspeople. They acquired some bottles of clothes blueing from Zebedee Coltrin who made and sold blueing. After dark they went to the stable where Alex kept his horses and painted one of them blue. The next morning Alex discovered the blue horse, and thinking it belonged to someone else, tried to turn it out into the street, but the horse refused to go. When he realized it was his own horse, he took soap and water and scrubbed the blueing from its coat. As a result of the joke each boy received a severe reprimand, not only from their fathers but from the citizens of the town. Alex was a kindly man and could not understand why the boys had chosen to play a joke on him. Both of these good people were members of The Church of Jesus Christ of Latter-day Saints."
"One Halloween the boys of the town decided to play a joke on Alex, as well as on other townspeople. They acquired some bottles of clothes blueing from Zebedee Coltrin who made and sold blueing. After dark they went to the stable where Alex kept his horses and painted one of them blue. The next morning Alex discovered the blue horse, and thinking it belonged to someone else, tried to turn it out into the street, but the horse refused to go. When he realized it was his own horse, he took soap and water and scrubbed the blueing from its coat. As a result of the joke each boy received a severe reprimand, not only from their fathers but from the citizens of the town. Alex was a kindly man and could not understand why the boys had chosen to play a joke on him. Both of these good people were members of The Church of Jesus Christ of Latter-day Saints."
Venus and Luke
Venus, formerly one of two slaves owned by the John H. Redd family, exemplified early on the heartache felt by black Saints at being denied priesthood and temple blessings. Jane Redd Spillsbury recounted, "Venus had a beautiful voice and sang in the Spanish Fork choir for many years. My fondest memory of her is seeing her sitting in her seat at church every Sunday dressed in a red velvet gown, her eyes rolling and her mouth opened wide as she sang the gospel songs she loved to sing. When the Redd family moved to New Harmony she chose to stay in Spanish Fork where her loved 'Massa' and 'Missy' were buried, but her son Luke went with the Redd family to New Harmony."
According to The Story of the Negro Pioneer, "Venus was also a midwife and delivered babies for many of the mothers in Spanish Fork. On April 29, 1860, she presided at the birth of the Gardner twins, Serena and Seranus who lived to be ninety and ninety-six years old, respectively. Some of the Spanish Fork people remember Venus as being tall, very polite and quiet and always immaculate in her dress. She had a great desire to go to the temple, and when she found out that the temple was closed to Negroes, she scratched her arm until it bled and said: 'See, my blood is as white as anyone's.'
"Luke. When the family of John Hardison Redd moved from Spanish Fork to New Harmony, they took with them Venus's young son, Luke. It is said 'He could do anything he put his hands to.' Jayne Redd Spillsbury reports that when she was a small child she could not make the thread go through the needle eye. She took the needle to Luke and asked him to make the eye of the needle larger. She was very disappointed when he told her that was one thing he could not do. It is also said that there were times when Luke got into trouble, especially when people called him 'nigger,' but the Redd family always defended him at such times. It is believed that he stayed with the Redd family until he was a grown man."
According to The Story of the Negro Pioneer, "Venus was also a midwife and delivered babies for many of the mothers in Spanish Fork. On April 29, 1860, she presided at the birth of the Gardner twins, Serena and Seranus who lived to be ninety and ninety-six years old, respectively. Some of the Spanish Fork people remember Venus as being tall, very polite and quiet and always immaculate in her dress. She had a great desire to go to the temple, and when she found out that the temple was closed to Negroes, she scratched her arm until it bled and said: 'See, my blood is as white as anyone's.'
"Luke. When the family of John Hardison Redd moved from Spanish Fork to New Harmony, they took with them Venus's young son, Luke. It is said 'He could do anything he put his hands to.' Jayne Redd Spillsbury reports that when she was a small child she could not make the thread go through the needle eye. She took the needle to Luke and asked him to make the eye of the needle larger. She was very disappointed when he told her that was one thing he could not do. It is also said that there were times when Luke got into trouble, especially when people called him 'nigger,' but the Redd family always defended him at such times. It is believed that he stayed with the Redd family until he was a grown man."
Killing of Gobo Fango
The Two-Mile Limit Law passed in Idaho in 1875 stated, "It is not lawful for any person owning or having charge of sheep to herd the same, or permit them to be herded, on the land or possessory claims of other persons, or to herd the same or permit them to graze within two miles of the dwelling house of the owner or owners of such possessory claim."
On his deathbed on February 7, 1886, sheepherder Gobo Fango dictated the following account to Claus Herman Karlson, Justice of the Peace in Oakley, Idaho: "I was hearding sheep about 3 or 4 miles from Bedkie’s Ranch in little Basin about 9: o’clock this morning (Feb 7th). Bedkie and another man came up on horses and Bedkie ordered me to move off that part of the range. I refused to go unless he could show me a pattent for the land, he said I Will show you the pattent, I said I would like to see it, he got off of his horse his partner holding him, he came up to me knocked the gun out of my hands pulled out a deringer and shot me over the left eye. I fell and as I tried to get up he knocked me down with the deringer, I then said I will get even with you Mr. Bedkie, he then said you Black Son of a b—- I will kill you then fired another shot into me his partner then said let him alone and Bedkie said no by g-d I Will kill him right here. He then shot me again and I knew no more. When I came to I herd Bedkie Say he Won’t go far he Will die right there, then [I] got up after they Was out of sight and Walked a distance of 4 miles to Walter Matthews house."
Frank Bedke and his descendants maintained that he had acted in self-defense. His grandson Herman gave this account: "As he rode down through the grass and brush he observed sheep grazing in the very close proximity of his holdings, well within the two mile limit. He spotted the sheep camp and while it was still early afternoon he rode with his companion Cawfield toward the sheep camp. As he approached the area of the camp, the Negro sheepherder armed with a rifle jumped out of the brush or grass in front of his horse and said, 'Are you Bedke?' - to which Frank replied, 'Yes.' Frank was then ordered by the sheepherder to retreat and move back and get out of the area. At this direction, Frank spurred his horse and the horse jumped toward the Negro either knocking the Negro down or making him move so fast that he fell. Frank jumped off his horse and attempted to disarm the Negro. In the scuffle the gun went off and the Negro - later determined to be Gobo Fango - was struck by the bullet from his own gun in the neck."
On March 3 the Deseret News reported, ""From a private letter, written by a reliable citizen of Oakley, Cassia County, Idaho, we are permitted to cull the following facts concerning a murder which recently occurred at that place, which we have before mentioned. The letter is dated the 11th inst.:
"There was a murder committed here a few days ago, which has every appearance of being cold blooded and premeditated. About three months ago the negro Gobo Fango and Walter Matthews took Thomas Polton's sheep on shares and they have been herding them in the vicinity of the Little Basin. At the time of the shooting the camp was on top of the main ridge between Land ranch and Little Basin. Last Sunday morning (7th inst.) about 9 o'clock, Frank Bedkie [sic] and one Jones from Wood River country, came riding up to the negro and ordered him off of that part of the range. The negro (who had a gun on his arm) refused to go. Bedkie then got off his horse, left the animal for Jones to hold,told [sic] the negro he wanted to reason the matter with him. Gob [sic] sad [sic] 'All right.' Bedkie then got close to him, knocked the gun out of his hand, pulled out a deringer and opened fire. Gobo fell and tried to get up again, but Bedkie knocked him over with the pistol at every attempt that he made to get up. Finally Gobo told him he would get even with him; then Bedkie fired on him again. Jones then told Bedkie to stop; he had punished him enough. Bedkie said, 'No, by G-d, I will kill him right here!' He then shot the negro in the head and the latter knew no more for a few moments. When he came to, Bedkie and Jones were some distance away. He heard Bedkie say, 'He will die right there.' Jones asked, 'What are you going to do with the gun?' Bedkie said 'Let's throw it on the side hill.'
"The negro got up and walked to Walter Matthews' place, about four miles distant. At the afternoon meeting last Sunday, the Bishop requested me to go up and see that his deposition was taken, which I did, and the above is the negro's story. Tuesday, the 9th, I was sent for to come and make the negro's will as he was not expected to live, which I did. He has two bullet holes in his body, one in the right side of the navel and the other on the left side, in the abdomen. One bullet had struck the skull over the left eye, and glanced off, and one had struck him on the right side of the head near the top, and ranged down and lodged below the right ear, near the jugular vein. Both wounds in the abdomen were mortal. He died about 10 o'clock yesterday morning.
"This act is the result of bitter feelings between cattle and sheep men, and I fear if something is not done to reconcile the differences between them that other acts of a similar nature will follow.
"Most of the sheep owners in this county are 'Mormons,' and I must say some of them act as though they had no consideration for other people's rights. The town of Oakley is surrounded with thousands of sheep. They come right up to our enclosures and eat off and kill out the feed so that in a short time it will not be possible to keep any stock, only what we can feed the whole of the year. This does not justify violence of course, but the results will be disastrous to our people if something is not done to check it.
"I have been thus explicit as I presume you will have had conflicting reports in regard to the matter."
On his deathbed on February 7, 1886, sheepherder Gobo Fango dictated the following account to Claus Herman Karlson, Justice of the Peace in Oakley, Idaho: "I was hearding sheep about 3 or 4 miles from Bedkie’s Ranch in little Basin about 9: o’clock this morning (Feb 7th). Bedkie and another man came up on horses and Bedkie ordered me to move off that part of the range. I refused to go unless he could show me a pattent for the land, he said I Will show you the pattent, I said I would like to see it, he got off of his horse his partner holding him, he came up to me knocked the gun out of my hands pulled out a deringer and shot me over the left eye. I fell and as I tried to get up he knocked me down with the deringer, I then said I will get even with you Mr. Bedkie, he then said you Black Son of a b—- I will kill you then fired another shot into me his partner then said let him alone and Bedkie said no by g-d I Will kill him right here. He then shot me again and I knew no more. When I came to I herd Bedkie Say he Won’t go far he Will die right there, then [I] got up after they Was out of sight and Walked a distance of 4 miles to Walter Matthews house."
Frank Bedke and his descendants maintained that he had acted in self-defense. His grandson Herman gave this account: "As he rode down through the grass and brush he observed sheep grazing in the very close proximity of his holdings, well within the two mile limit. He spotted the sheep camp and while it was still early afternoon he rode with his companion Cawfield toward the sheep camp. As he approached the area of the camp, the Negro sheepherder armed with a rifle jumped out of the brush or grass in front of his horse and said, 'Are you Bedke?' - to which Frank replied, 'Yes.' Frank was then ordered by the sheepherder to retreat and move back and get out of the area. At this direction, Frank spurred his horse and the horse jumped toward the Negro either knocking the Negro down or making him move so fast that he fell. Frank jumped off his horse and attempted to disarm the Negro. In the scuffle the gun went off and the Negro - later determined to be Gobo Fango - was struck by the bullet from his own gun in the neck."
On March 3 the Deseret News reported, ""From a private letter, written by a reliable citizen of Oakley, Cassia County, Idaho, we are permitted to cull the following facts concerning a murder which recently occurred at that place, which we have before mentioned. The letter is dated the 11th inst.:
"There was a murder committed here a few days ago, which has every appearance of being cold blooded and premeditated. About three months ago the negro Gobo Fango and Walter Matthews took Thomas Polton's sheep on shares and they have been herding them in the vicinity of the Little Basin. At the time of the shooting the camp was on top of the main ridge between Land ranch and Little Basin. Last Sunday morning (7th inst.) about 9 o'clock, Frank Bedkie [sic] and one Jones from Wood River country, came riding up to the negro and ordered him off of that part of the range. The negro (who had a gun on his arm) refused to go. Bedkie then got off his horse, left the animal for Jones to hold,told [sic] the negro he wanted to reason the matter with him. Gob [sic] sad [sic] 'All right.' Bedkie then got close to him, knocked the gun out of his hand, pulled out a deringer and opened fire. Gobo fell and tried to get up again, but Bedkie knocked him over with the pistol at every attempt that he made to get up. Finally Gobo told him he would get even with him; then Bedkie fired on him again. Jones then told Bedkie to stop; he had punished him enough. Bedkie said, 'No, by G-d, I will kill him right here!' He then shot the negro in the head and the latter knew no more for a few moments. When he came to, Bedkie and Jones were some distance away. He heard Bedkie say, 'He will die right there.' Jones asked, 'What are you going to do with the gun?' Bedkie said 'Let's throw it on the side hill.'
"The negro got up and walked to Walter Matthews' place, about four miles distant. At the afternoon meeting last Sunday, the Bishop requested me to go up and see that his deposition was taken, which I did, and the above is the negro's story. Tuesday, the 9th, I was sent for to come and make the negro's will as he was not expected to live, which I did. He has two bullet holes in his body, one in the right side of the navel and the other on the left side, in the abdomen. One bullet had struck the skull over the left eye, and glanced off, and one had struck him on the right side of the head near the top, and ranged down and lodged below the right ear, near the jugular vein. Both wounds in the abdomen were mortal. He died about 10 o'clock yesterday morning.
"This act is the result of bitter feelings between cattle and sheep men, and I fear if something is not done to reconcile the differences between them that other acts of a similar nature will follow.
"Most of the sheep owners in this county are 'Mormons,' and I must say some of them act as though they had no consideration for other people's rights. The town of Oakley is surrounded with thousands of sheep. They come right up to our enclosures and eat off and kill out the feed so that in a short time it will not be possible to keep any stock, only what we can feed the whole of the year. This does not justify violence of course, but the results will be disastrous to our people if something is not done to check it.
"I have been thus explicit as I presume you will have had conflicting reports in regard to the matter."
The Ninth Cavalry
In 1886 the federal government established Fort Duchesne in northeastern Utah and sent several detachments of soldiers to protect white citizens from Native Americans. On August 20 two companies of black cavalry, B and C of the Ninth Cavalry, were among the arrivals. The Salt Lake Tribune reported on September 12 that "the white infantrymen and the black cavalrymen fraternize without any discrimination as to color. They associate, eat and... presumably sleep and fight the fested bedbugs together."
Sue Watson recounted, "There is no race of people on earth, probably, that enjoys life and society better than the Negroes of the South. No people are prouder of fine clothing and elegant jewelry, and yet, when they cannot get these coveted adornments, instead of turning blue over it, their ebony countenances shine and sparkle just as brightly, bedecked in mock ostentation, or even in rags. Highly emotional in their natures, they are inclined to look upon the funny side of things, and not to fret and worry over troubles that may never come. If you want to see a picture of happiness, all over, go to one of these Southern, colored camp meetings, and witness their dramatic performances and hearty acts of devotion.
"When the soldiers were stationed at Fort Duchesne, a gay and pretty young woman named Susan Nell was working in a hotel in Vernal owned and operated by Mr. and Mrs. John Glen. A Negro wife from Fort Duchesne had come to Vernal to buy the 'fancy groceries' for the Christmas dinner for the Negro soldiers, their wives and children. The staple goods could not be purchased at the fort. She was a charming little woman, very black and not a bit ashamed of her color. Her exuberant singing voice seemed so near the surface that it instinctively slipped out at times in beautiful arias that made everyone who heard it stop to listen. This was before the days of 'canned music' and people were always hungry for the sound of song.
"The day before Christmas, with the fancy groceries collected and a few presents for the children tucked among the packages, the happy little woman was ready to go back to the Fort. The livery stable was just around the block from the hotel and when Susan heard the familiar crack of the whip and the 'Yeat, get to hell out of here - you, etc,' she ran to help with the boxes for she knew the stage would be in front of the hotel in just a minute. The driver stowed her boxes in the 'boot,' a trunk-like contraption on the back of the stage with a canvas cover that came down over luggage and packages, then gave the Negro woman a 'hand' up into the stage. But a 'southern gentleman' inside suddenly began to shout in short staccato sentences, and as the little woman began to back down to the stage with a look of pain and horror on her sweet face, the southern 'gentleman' appeared above her, snarling and cursing - 'a warped soul trying to be big and aching for importance.' They drove away without her.
"That night, Christmas Eve in Vernal, the hotel diners were delighted at the sound of a deep beautiful contralto voice singing the lovely old Negro spirituals. Finally Susan brought the singer into the dining room and she sang the old favorite Christmas carols, the diners joining in with gusto. They all knew her story. Emotions ran high, and many a 'strong man of the West' surreptitiously wiped away a tear that had crept onto his bewhiskered cheek.
"The first pioneer museum center and social gathering place in Merrill's Ward (now Naples) in the late '90s was Roberts Hall, owned and operated by Ephraim Roberts who had built the long log building first for a pottery plant. Soon all the women in Uintah County were well supplied with pickle crocks, cream jars, etc., so the enterprising Ephraim hired a guitarist and a harmonica player, and turned his pottery into a dance hall. His son, Monte Roberts, was manager, bouncer and host and well qualified for all three jobs. Few people had cash in those days, but just about everyone had produce, cedar posts, squash, chickens, potatoes, fruits - even a haunch of venison could buy dance tickets.
"One evening, a handsome young Negro soldier from Fort Duchesne came into the hall and paid cash money for a ticket. His manners were impeccable and his uniform was clean and well-fitted. He asked the manager to introduce him to some girls, and still listening to the jingle of 'hard cash' in his pocket, the manager did so. The soldier's dancing was smooth and circumspect; nevertheless, the manager soon found himself backed into a corner, facing a sturdy group of irate farm lads who threatened him with sudden extinction if he introduced that 'Negro' to any more of their girls. There was still Brown's Hall up in town, they told him, and Uncle Jake Workman's Hall west of town. They would take their girls there next time. The boys need not have worried, however, for when they again faced the hall they discovered that the gentleman in question had left as quietly as he had arrived."
Sue Watson recounted, "There is no race of people on earth, probably, that enjoys life and society better than the Negroes of the South. No people are prouder of fine clothing and elegant jewelry, and yet, when they cannot get these coveted adornments, instead of turning blue over it, their ebony countenances shine and sparkle just as brightly, bedecked in mock ostentation, or even in rags. Highly emotional in their natures, they are inclined to look upon the funny side of things, and not to fret and worry over troubles that may never come. If you want to see a picture of happiness, all over, go to one of these Southern, colored camp meetings, and witness their dramatic performances and hearty acts of devotion.
"When the soldiers were stationed at Fort Duchesne, a gay and pretty young woman named Susan Nell was working in a hotel in Vernal owned and operated by Mr. and Mrs. John Glen. A Negro wife from Fort Duchesne had come to Vernal to buy the 'fancy groceries' for the Christmas dinner for the Negro soldiers, their wives and children. The staple goods could not be purchased at the fort. She was a charming little woman, very black and not a bit ashamed of her color. Her exuberant singing voice seemed so near the surface that it instinctively slipped out at times in beautiful arias that made everyone who heard it stop to listen. This was before the days of 'canned music' and people were always hungry for the sound of song.
"The day before Christmas, with the fancy groceries collected and a few presents for the children tucked among the packages, the happy little woman was ready to go back to the Fort. The livery stable was just around the block from the hotel and when Susan heard the familiar crack of the whip and the 'Yeat, get to hell out of here - you, etc,' she ran to help with the boxes for she knew the stage would be in front of the hotel in just a minute. The driver stowed her boxes in the 'boot,' a trunk-like contraption on the back of the stage with a canvas cover that came down over luggage and packages, then gave the Negro woman a 'hand' up into the stage. But a 'southern gentleman' inside suddenly began to shout in short staccato sentences, and as the little woman began to back down to the stage with a look of pain and horror on her sweet face, the southern 'gentleman' appeared above her, snarling and cursing - 'a warped soul trying to be big and aching for importance.' They drove away without her.
"That night, Christmas Eve in Vernal, the hotel diners were delighted at the sound of a deep beautiful contralto voice singing the lovely old Negro spirituals. Finally Susan brought the singer into the dining room and she sang the old favorite Christmas carols, the diners joining in with gusto. They all knew her story. Emotions ran high, and many a 'strong man of the West' surreptitiously wiped away a tear that had crept onto his bewhiskered cheek.
"The first pioneer museum center and social gathering place in Merrill's Ward (now Naples) in the late '90s was Roberts Hall, owned and operated by Ephraim Roberts who had built the long log building first for a pottery plant. Soon all the women in Uintah County were well supplied with pickle crocks, cream jars, etc., so the enterprising Ephraim hired a guitarist and a harmonica player, and turned his pottery into a dance hall. His son, Monte Roberts, was manager, bouncer and host and well qualified for all three jobs. Few people had cash in those days, but just about everyone had produce, cedar posts, squash, chickens, potatoes, fruits - even a haunch of venison could buy dance tickets.
"One evening, a handsome young Negro soldier from Fort Duchesne came into the hall and paid cash money for a ticket. His manners were impeccable and his uniform was clean and well-fitted. He asked the manager to introduce him to some girls, and still listening to the jingle of 'hard cash' in his pocket, the manager did so. The soldier's dancing was smooth and circumspect; nevertheless, the manager soon found himself backed into a corner, facing a sturdy group of irate farm lads who threatened him with sudden extinction if he introduced that 'Negro' to any more of their girls. There was still Brown's Hall up in town, they told him, and Uncle Jake Workman's Hall west of town. They would take their girls there next time. The boys need not have worried, however, for when they again faced the hall they discovered that the gentleman in question had left as quietly as he had arrived."
Death of John Taylor
On July 25, 1887, John Taylor died of congestive heart failure. It was widely believed that the stress of evading the government's anti-polygamy campaign had caused or exacerbated the decline of his health, and so he many members considered him a martyr. Elder Wilford Woodruff now led the Church although he would not be ordained as President for two more years. Like his predecessor, he would have to deal with the implications of a ban he did not know the origin of, and in particular the requests of Jane Manning James to receive her endowments and sealing.
First Black Police Detective
Around 1888, a former slave named Paul Cephas Howell moved with his wife Eliza, four daughters, and son Abner from Louisiana to Salt Lake City, Utah. They started by wagon from Dodge City, Kansas but sold out in Trinidad, Colorado. Mr. Howell continued by train and worked to earn money so his family could join him. There President Wilford Woodruff arranged for him to join the police department and become the first black police detective in the United States. He stood guard at the front gate during the dedication of the Salt Lake Temple. His police badge remained in the family and his great-grandson, Jacob Green Jr., also served on the force.
Jane Manning James
On June 16, 1888, Salt Lake Stake President Angus M. Cannon wrote to Jane Manning James, "Mrs. Jane James,
"I enclose your recommend properly signed, - which will entitled [sic] you to enter the Temple to be baptized and confirmed for your dead kindred.
"You must be content with this privilege, awaiting further instructions from the Lord to his servants. I am your servant and brother in the Gospel.
"Angus M. Cannon"
On June 27, 1889, President Wilford Woodruff wrote to St. George Temple President David H. Cannon, "The questions which you ask me in your [letter] of the 20th inst. concerning the giving of endowments to persons of negro descent, have been considered. We feel that you should not administer the ordinance of endowments to any in their behalf. Their relatives can be baptized for them and also confirmed; but beyond this we think nothing more should be done."
On October 10, 1889, Jane Manning James received a second patriarchal blessing from Patriarch John Smith. This one said, "Sister Jane Elizabeth James, as thou hast desired it I place my hands upon thy head to pronounce and Seal a blessing upon thee, and I ask God the Eternal Father for His spirit to indite thy blessing and fill thee with the influence thereof and I Say unto thee be of good faith and of good cheer hold sacred they covenants for the Lord has heard thy petitions, He knowest the secrets of thy heart, He has witnessed thy trials and although thy life has been somewhat checkered His hand has been over thee for good and thou shalt verily receive thy reward. Thy life has been preserved for a wise purpose, Therefore continue as thou has in the past to put thy trust in him whose right it is to give and the peacefull [sic] influence of the spirit of the Lord shall rest upon thee and give thee peace of mind, strength of body and make thee Equal unto every task and thy days and years shall be prolonged until thou art satisfied Therefore let thy heart be comforted, look always upon the bright side for better days await thee, Thou shalt complete thy mission, and receive thine inheritance among the Saints, and thy name shall be handed down to posterity in honorable remembrance, Therefore suffer not thyself to be bowed down in Spirit, but in the future, as it was in thy youth be cheerfull, [sic] in thy deportment and listen to the whisperings of the Spirit, and thou shalt not lack for food raiment or shelter and no one shall be turned from thy door hungry and for thy kindness Many shall bless thee in thine old age and as a Mother in Israel thou shalt be known among the people, Therefore again I say unto thee be comforted for all shall be well with thee both here and hereafter, This with thy former blessings I seal upon thee in the name of Jesus Christ and I seal thee up unto Eternal life to come forth in the morning of the first resurrection
"Even so Amen,"
Next: The Church of Jesus Christ and Black People 1890-1899
Main Page: Latter-day Saint Racial History
"I enclose your recommend properly signed, - which will entitled [sic] you to enter the Temple to be baptized and confirmed for your dead kindred.
"You must be content with this privilege, awaiting further instructions from the Lord to his servants. I am your servant and brother in the Gospel.
"Angus M. Cannon"
On June 27, 1889, President Wilford Woodruff wrote to St. George Temple President David H. Cannon, "The questions which you ask me in your [letter] of the 20th inst. concerning the giving of endowments to persons of negro descent, have been considered. We feel that you should not administer the ordinance of endowments to any in their behalf. Their relatives can be baptized for them and also confirmed; but beyond this we think nothing more should be done."
On October 10, 1889, Jane Manning James received a second patriarchal blessing from Patriarch John Smith. This one said, "Sister Jane Elizabeth James, as thou hast desired it I place my hands upon thy head to pronounce and Seal a blessing upon thee, and I ask God the Eternal Father for His spirit to indite thy blessing and fill thee with the influence thereof and I Say unto thee be of good faith and of good cheer hold sacred they covenants for the Lord has heard thy petitions, He knowest the secrets of thy heart, He has witnessed thy trials and although thy life has been somewhat checkered His hand has been over thee for good and thou shalt verily receive thy reward. Thy life has been preserved for a wise purpose, Therefore continue as thou has in the past to put thy trust in him whose right it is to give and the peacefull [sic] influence of the spirit of the Lord shall rest upon thee and give thee peace of mind, strength of body and make thee Equal unto every task and thy days and years shall be prolonged until thou art satisfied Therefore let thy heart be comforted, look always upon the bright side for better days await thee, Thou shalt complete thy mission, and receive thine inheritance among the Saints, and thy name shall be handed down to posterity in honorable remembrance, Therefore suffer not thyself to be bowed down in Spirit, but in the future, as it was in thy youth be cheerfull, [sic] in thy deportment and listen to the whisperings of the Spirit, and thou shalt not lack for food raiment or shelter and no one shall be turned from thy door hungry and for thy kindness Many shall bless thee in thine old age and as a Mother in Israel thou shalt be known among the people, Therefore again I say unto thee be comforted for all shall be well with thee both here and hereafter, This with thy former blessings I seal upon thee in the name of Jesus Christ and I seal thee up unto Eternal life to come forth in the morning of the first resurrection
"Even so Amen,"
Next: The Church of Jesus Christ and Black People 1890-1899
Main Page: Latter-day Saint Racial History
