I really enjoyed Bible study yesterday. We discussed Mark 8. There's a passage in this chapter where Christ heals a blind man. Christ has to do it twice. The first time, the man says he sees men and they look like trees. Someone in the study group wondered if Christ had to heal him twice because the man was blind from birth and didn't understand what he was seeing, so Christ had to heal his mind in order for the man to fully comprehend what he was seeing.
I got to thinking about how I read the New Testament for the first time when I was twenty years old and how I didn't really understand it. I read it again at age 42 and then I had a new and different understanding; one that eventually lead me to change the who way I viewed Christ.
I told the group about how I had given up on God and decided that if my life was going to be an eternity of hell (because I kept sinning and believed that recommission of a sin negated previous forgiveness). I told God that I forsook him and I lost my will to live. Two weeks after I had made that decision, the voice of a Christian began to open my mind and my heart to a new understanding of God's mercy and grace. It eventually lead me to the understanding that God's forgiveness is eternal and a new believe that "once forgiven, always forgiven". Six months after I had decided to given up on God, I met a pastor who asked me if I wanted to accept Christ into my life. I told him I did. I prayed and asked Christ to come into my life and the next day I was born-again. I knew I was saved.
I'm not entirely certain how we go to that point in the discussion. I remember we were talking about the scripture where Christ tells Peter that he knows what he knew (about the divinity of Christ) because God had revealed it to him. We discussed how the Roman Catholic church interprets this scripture to mean that God had given authority to Peter to take over once he was gone. I explained that the Mormon church interprets this scripture to mean that God has founded his church on the "rock of revelation" or a prophet and this is their claim to a line of authority that goes directly to Christ.
I asked if I could offer my personal interpretation of the scripture, the group facilitator allowed me. I said that when I received my personal witness of Christ, the answer I received was that it was not important to belong to a church (in this sense I mean church as a denomination, not as belonging to the body of Christ) but important to have a relationship with Christ and belong to Christ. The facilitator said that he believed too that this is what Christ was telling Peter; that we all must receive a personal witness of the divinity of Christ, from the Holy Ghost, to know that Christ is God.
I don't claim to have received a revelation from God or the Holy Ghost. I'm learning from my Christian friends that we cannot trust our feelings, that we must back our feelings with scripture. Yes, I got a feeling, which I believe is the Holy Ghost, that Christ is God. I got a feeling that I now have a personal relationship (something I never had before) with Jesus Christ (who is God).
I am not a better person now that I have accepted Christ. I recognize my fallen nature. I recognize that I am a sinner who is saved by grace. I have done some really stupid things since I've become a Christian; things of which I'm not proud. My old understanding would have taught me that I was sinful because I did not have the Holy Ghost. My old understanding would have told me that the crises and trials I've brought upon myself, due to poor choices, were from a lack of the Holy Ghost. My new understanding teaches me that God allows these things to occur because they are things I need to overcome (I'm referring to my bad temper and anger issues). My new understanding gives me a recognition that these are things that God can help me overcome and things that will, ultimately, give me strength and the ability to help others who find themselves in the same position.
This will come across as an indictment of Mormons. I write it not out of anger or hatred toward Mormons. I write it out of love, in hopes that someone else might have Christ heal them a second time, so that they can understand what they're seeing. Since becoming born-again, I have felt, what Mormons would describe as, the Holy Ghost more often than I ever did as a Mormon. I frequently feel that burning in my bosom that I can only describe as the love of God. I feel it now, as I write this. I was taught, as a Mormon, that this feeling would leave me if I ever left the Mormon church. On the contrary, I feel it more frequently and in stronger intensity than I ever did as a Mormon.
The church of Christ is all the followers of Christ combined (in all the various denominations), it's not one single denomination. God had revealed to Peter the divinity of Christ. If we all pray for a personal witness of that divinity, we too can receive it and have a personal relationship with Jesus Christ, if that's what we desire. The Holy Ghost will bear witness of Christ in our hearts and our minds. Biblical scripture will back all these evidences that the Holy Ghost witnesses to us.
Mormon Lies Exposed
One of the recent arguments used in favor of Mormonism and against traditional Christianity is that in Mormonism, everyone gets a degree of glory or "heaven" depending on how they acted in this mortal life. One of the basic tenets of Mormonism is that if something was said by a Prophet or Apostle, that whatever they said takes precedence over anything said by anyone else on the matter:
Brigham Young:
President Ezra Taft Benson (1899–1994) taught that we should value the words of the prophet more than those of any other person: “Of all mortal men, we should keep our eyes most firmly fixed on the captain, the prophet, seer, and revelator, and president of The Church of Jesus Christ of Latter-day Saints. This is the man who stands closest to the fountain of living waters. There are some heavenly instructions for us that we can only receive through the prophet. A good way to measure your standing with the Lord is to see how you feel about, and act upon, the inspired words of his earthly representative, the prophet-president. The inspired words of the president are not to be trifled with. All men are entitled to inspiration, and various men are entitled to revelation for their particular assignment. But only one man stands as the Lord’s spokesman to the Church and the world, and he is the president of the Church. The words of all other men should be weighed against his inspired words” (“Jesus Christ—Gifts and Expectations,” New Era, May 1975, 16).And the next quote is taken from a 2010 student manual:
Speaking under the direction of the Holy Ghost, the living prophet’s words take precedence over other statements on the same issue. His inspired counsel is in harmony with the eternal truths in the standard works and is focused upon the needs and conditions of his day.(Teachings of the Living Prophets Student Manual, (2010), 14–27)So, what have the Prophets and Apostles said regarding those who have left the church; apostates?
Brigham Young:
“I say, rather than that apostates should flourish here, I will unsheath [sic] my bowie knife, and conquer or die [Great commotion in the congregation, and a simultaneous burst of feeling, assenting to the declaration.]. Now, you nasty apostates, clear out, or judgment will be put to the line, and righteousness to the plummet [Voices, generally, ‘go it, go it.’]. If you say it is right, raise your hands [All hands up.]. Let us call upon the Lord to assist us in this, and every good work.”Orson Hyde:
- Prophet Brigham Young, Journal of Discourses, v. 1, p. 83; online at http://journals.mormonfundamentalism.org/Vol_01/refJDvol1-16.html
“I would have a tendency to place terror on those who leave these parts [Utah], that may prove their salvation when they see the heads of thieves taken off, or shot down before the public.... I believe it to be pleasing in the sight of heaven to sanctify ourselves and put these things away from our midst.”Boyd K. Packer
- Apostle Orson Hyde, Journal of Discourses, v. 1, p. 73; online at http://journals.mormonfundamentalism.org/Vol_01/refJDvol1-13.html
“Remember: when you see the bitter apostate, you do not see only an absence of light, you see also the presence of darkness. Do not spread disease germs.”
- Apostle Boyd K. Packer, “The Mantle is Far, Far Greater Than the Intellect,” speech given August 1981 at BYU, Brigham Young University Studies, Summer 1981; available online as a PDF file BYU Studies Volume 21:3 or as a web page at http://www.mormonismi.net/kirjoitukset/bkp_mantteli.shtml
“Save for those few who defect to perdition after having known a fulness [sic], there is no habit, no addiction, no rebellion, no transgression, no offense exempted from the promise of complete forgiveness.”
- Apostle Boyd K. Packer, “The Brilliant Morning of Forgiveness,” speech available on-line at https://www.lds.org/general-conference/1995/10/the-brilliant-morning-of-forgiveness
A member of the "so called" church posted the above depiction of "The Plan of Salvation" on his Facebook page. There are a couple of things I notice right off the bat in this depiction I notice that getting into the Celestial Kingdom is 100% works based and I notice that Outer Darkness (The Mormon equivalent of Hell) is reserved for people like me, who were LDS faithful who fell away.
So, do I really get a degree of glory? So, does Mormonism really give me a promise of eternal glory at the end of this life, even if I fell short? Nope, Mormonism is now promising me that I'll be cast out into Outer Darkness.
I'd like to share a few scriptures from the Bible for you to ponder:
Romans 10:9 KJV That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Ephesians 2:8-9 KJV For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9. Not of works, lest any man should boast.
John 10:28-29 KJV And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
To me, Romans 10:9 is saying that by confession of my mouth and believing in my heart that God raised Jesus Christ from the dead, I will be saved. Ephesians 2:8-9 is saying that it's our faith combined with God's grace that saves us, not our works, because works would provoke us to boast. Lastly, John 10:28-29 promises that once saved always saved. There is no way that one can lose his or her salvation once saved. Mormonism has told me that I can expect to be cast into Outer Darkness and that I've lost my salvation. Which of these two systems gives you greater hope?
Letter to a CES (Church Educational System) Director
I've read Jeremy Runnels letter once. I don't feel that his intent was to do harm but to get questions answered. I don't feel that his questions were adequately answered, but he did receive a reply from FAIR (Mormon apologists), to which he replied. I think this is a good read. I know a lot of Mormons have been told not to read "anti" Mormon stuff. I think the label "anti" is painted with a broad brush. Like most "anti" literature I've read, it's not an attack on the LDS faith. It's legitimate questions to which the person feels he or she is not getting adequate answers. Here's a link to the letter as well as supporting documentation:
Letter to a CES Director
Book of Mormon Concerns & Questions:
1. What are 1769 King James Version edition errors doing in the Book of Mormon? An
ancient text? Errors which are unique to the 1769 edition that Joseph Smith owned?
2. When King James translators were translating the KJV Bible between 1604 and 1611, they
would occasionally put in their own words into the text to make the English more
readable. We know exactly what these words are because they're italicized in the KJV
Bible. What are these 17th century italicized words doing in the Book of Mormon? Word
for word? What does this say about the Book of Mormon being an ancient record?
Examples:
The above example, 2 Nephi 19:1, dated in the Book of Mormon to be around 550 BC,
quotes nearly verbatim from the 1611 AD translation of Isaiah 9:1 KJV – including the
translators’ italicized words. Additionally, Joseph qualified the sea as the Red Sea. The
problem with this is that (a) Christ quoted Isaiah in Matt. 4:14-15 and did not mention the
Red Sea, (b) “Red” sea is not found in any source manuscripts, and (c) the Red Sea is 250
miles away.
7
In the above example, the KJV translators added 7 italicized words not found in the source
Hebrew manuscripts to its English translation. Why does the Book of Mormon, completed
1,200 years prior, contain the exact identical seven italicized words of 17th
century
translators?
3. The Book of Mormon includes mistranslated biblical passages that were later changed in
Joseph Smith’s translation of the Bible. These Book of Mormon verses should match the
inspired JST version instead of the KJV version that Joseph later fixed. A typical example of
the differences between the KJV, the BOM, and the JST:
3 Nephi 13:25-27:
25: …Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat,
and the body than raiment?
26: Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns;
yet your heavenly Father feedeth them. Are ye not much better than they?
27: Which of you by taking thought can add one cubit unto his stature?
Matthew 6:25-27 (from the King James Version Bible – not the JST):
25: Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat,
and the body than raiment?
26: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into
barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27: Which of you by taking thought can add one cubit unto his stature?
The above passages are identical, which is understandable as Christ may have said the
same thing to both groups of people in the Old world as well as the New world. Let’s look
at the JST version of the above identical passages:
Joseph Smith Translation of the same passages in the LDS Bible for Matthew 6:25-27:
25: And, again, I say unto you, Go ye into the world, and care not for the world: for the
world will hate you, and will persecute you, and will turn you out of their synagogues.
26: Nevertheless, ye shall go forth from house to house, teaching the people; and I will go
before you.
27: And your heavenly Father will provide for you, whatsoever things ye need for food,
what ye shall eat; and for raiment, what ye shall wear or put on.
Joseph Smith corrected the Bible. In doing so, he also corrected the same identical passage
in the Book of Mormon. The Book of Mormon is “the most correct book” and was translated
a mere decade before the JST. The Book of Mormon was not corrupted over time and did
not need correcting. How is it that the Book of Mormon still has the incorrect passage and
does not match the JST in the first place? 8
4. DNA analysis has concluded that Native American Indians do not originate from the Middle
East or from Israelites but rather from Asia. Why did the Church change the following
section of the introduction page in the 2006 edition Book of Mormon shortly after the DNA
results were released?
“…the Lamanites, and they are the principal ancestors of the American Indians”
to
“…the Lamanites, and they are among the ancestors of the American Indians”
5. Anachronisms: Horses, cattle, oxen, sheep, swine, goats, elephants, wheels, chariots,
wheat, silk, steel, and iron did not exist in pre-Columbian America during Book of Mormon
times. Why are these things mentioned in the Book of Mormon as being made available in
the Americas between 2200 BC - 421 AD?
6. Archaeology: There is absolutely no archaeological evidence to directly support the Book of
Mormon or the Nephites/Lamanites who numbered in the millions. This is one of the
reasons why unofficial apologists are coming up with the Limited Geography Model (it
happened in Central or South America) and that the real Hill Cumorah is not in Palmyra,
New York but is elsewhere and possibly somewhere down there instead. This is in direct
contradiction to what Joseph Smith and other prophets have taught. Never mind that the
Church has a visitor’s center there in New York and holds annual Hill Cumorah pageants.
We read about two major war battles that took place at the Hill Cumorah (Ramah to the
Jaredites) that numbered in the deaths of at least 2,000,000 people. No bones, hair,
chariots, swords, armor, or any other evidence found whatsoever.
Compare this to the Roman occupation of Britain and other countries. There are abundant
evidences of their presence during the first 400 years AD such as villas, mosaic floors,
public baths, armor, weapons, writings, art, pottery and so on. Even the major road systems
used today in some of these occupied countries were built by the Romans. Additionally,
there is ample evidence of the Mayan and Aztec civilizations as well as a civilization in
current day Texas that dates back 15,000 years. Where are the Nephite or Lamanite
buildings, roads, armors, swords, pottery, art, etc.?
Latter-day Saint Thomas Stuart Ferguson was BYU’s archaeology division (New World
Archaeological Funding) founder. NWAF was financed by the Church. NWAF and
Ferguson were tasked by BYU and the Church in the 1950s and 1960s to find
archaeological evidence to support the Book of Mormon. This is what Ferguson wrote after
17 years of trying to dig up evidence for the Book of Mormon:
“…you can’t set Book of Mormon geography down anywhere – because it is
fictional and will never meet the requirements of the dirt-archaeology. I should
say – what is in the ground will never conform to what is in the book.”
– Letter dated February 2, 1976 9
7. Book of Mormon Geography: Many Book of Mormon names and places are strikingly
similar to many local names and places of the region Joseph Smith lived.
The following two maps show Book of Mormon geography compared to Joseph Smith's
geography:
Book of Mormon Geography
Joseph Smith’s Geography
(Northeast United States & Southeast Canada)
The first map is the "proposed map," constructed from internal comparisons in the Book of
Mormon. 10
Throughout the Book of Mormon we read of such features as "The Narrow Neck of Land"
which was a day and a half's journey (roughly 30 miles) separating two great seas. We
read much of the Hill Onidah and the Hill Ramah – all place names in the land of Joseph
Smith's youth.
We read in the Book of Mormon of the Land of Desolation named for a warrior named
Teancum who helped General Moroni fight in the Land of Desolation. In Smith's era, an
Indian Chief named Tecumseh fought and died near the narrow neck of land helping the
British in the War of 1812. Today, the city Tecumseh (near the narrow neck of land) is
named after him.
We see the Book of Mormon city Kishkumen located near an area named, on modern
maps, as Kiskiminetas. There are more than a dozen Book of Mormon names that are the
same as or nearly the same as modern geographical locations.
Actual Place Names
Book of Mormon Place Names
Alma
Antrim
Antioch
Boaz
Hellam
Jacobsburg
Jerusalem
Jordan
Kishkiminetas
Lehigh
Mantua
Moraviantown
Noah Lakes
Oneida
Oneida Castle
Rama
Ripple Lake
Sodom
Shiloh
Sherbrooke
Alma, Valley of
Antum
Ani-Anti
Boaz
Helam
Jacobugath
Jerusalem
Jordan
Kishkumen
Lehi
Manti
Morianton
Noah, Land of
Onidah
Onidah, Hill
Ramah
Ripliancum, Waters of
Sidom
Shilom
Shurr
Source: Book of Mormon Authorship: A Closer Look, Vernal Holley
Why are there so many names similar to Book of Mormon names in the region where Joseph
Smith lived? This is all just a coincidence?
11
Hill Cumorah:
Off the eastern coast of Mozambique in Africa is an island country called “Comoros.” Prior
to its French occupation in 1841, the islands were known by its Arabic name, “Camora.”
There is an 1808 map of Africa that refers to the islands as “Camora.”
Camora is near center in the above 1808 Map of Africa
The largest city and capital of Comoros (formerly “Camora”)? Moroni. “Camora” and
settlement “Moroni” were common names in pirate and treasure hunting stories involving
Captain William Kidd (a pirate and treasure hunter) which many 19th
century New
Englanders – especially treasure hunters – were familiar with.
In fact, the uniform spelling for Hill Cumorah in the 1830 edition of the Book of Mormon is
spelled as “Camorah.”
Pomeroy Tucker was born in Palmyra, New York in 1802, three years before Joseph Smith.
He is considered to be a contemporary source. This is what he said about Joseph Smith:
"Joseph ... had learned to read comprehensively ... [reading] works of fiction and
records of criminality, such for instance as would be classed with the 'dime novels'
of the present day. The stories of Stephen Buroughs and Captain Kidd, and the
like, presented the highest charms for his expanding mental perceptions."
– Mormonism: Its Origin, Rise, and Progress, p.17
Some apologists say that Tucker’s Mormonism: Its Origin, Rise, and Progress is anti-Mormon
and thus anything in the book cannot be trusted. The problem with this premise is that LDS
scholar and Church history compiler B.H. Roberts quoted Tucker for background information
on Joseph and FairMormon has an article where they quoted Tucker 4 times from his book
as support for Joseph and even referred to Tucker as an “eye witness” to Joseph and his
family. Is Tucker’s peripheral information only useful and accurate when it shows Joseph and
the Church in a positive and favorable light?
"We are sorry to observe, even in this enlightened age, so prevalent a disposition
to credit the accounts of the marvellous. Even the frightful stories of money being
hid under the surface of the earth, and enchanted by the Devil or Robert Kidd 12
(Captain Kidd), are received by many of our respectable fellow citizens as truths."
– Wayne Sentinel, Palmyra, New York, February 16, 1825
Notice that this is considered “prevalent” and “received by many of our respectable fellow
citizens as truths.” The above contemporary 1825 Palmyra, New York newspaper quote
was not tainted by any desire to damage Joseph Smith. This article provides a snapshot of
the worldview of 1825 New England.
Hill Cumorah and Moroni have absolutely nothing to do with Camora and Moroni from
Captain Kidd stories? Stories that Joseph and his treasure hunting family and buddies were
familiar with? The original 1830 Book of Mormon uniform “Camorah” spelling? This is all
just a mere coincidence?
8. There was a book published in 1825 Vermont entitled View of the Hebrews. View of the
Hebrews compared to the Book of Mormon:
View of the Hebrews
Online Source
Book of Mormon
Online Source
Published 1823, first edition
1825, second edition
1830, first edition
Location Vermont
Poultney, Rutland County
Note: Oliver Cowdery, one of the
Book of Mormon witnesses, lived in
Poultney when “View of the Hebrews”
was published.
Vermont
Sharon, Windsor County
Note: Windsor County is adjacent
to Rutland County.
The destruction of Jerusalem √ √
The scattering of Israel √ √
The restoration of the Ten Tribes √ √
Hebrews leave the Old World for
the New World
√ √
Religion a motivating factor √ √
Migrations a long journey √ √
Encounter "seas" of "many waters" √ √
The Americas an uninhabited land √ √
Settlers journey northward √ √ 13
Encounter a valley of a great river √ √
A unity of race (Hebrew) settle the
land and are the ancestral origin of
American Indians
√ √
Hebrew the origin of Indian
language
√ √
Egyptian hieroglyphics √ √
Lost Indian records √
A set of "yellow leaves" buried in
Indian hill. Elder B.H. Roberts noted
the "leaves" may be gold.
√
Joseph Smith claimed the gold plates
were buried in Hill Cumorah.
Breastplate, Urim & Thummim √ √
A man standing on a wall warning
the people saying, “Wo, wo to this
city…to this people” while
subsequently being attacked.
√
Jesus, son of Ananus, stood on the
wall saying “Wo, wo to this city, this
temple, and this people.”
- Came to preach for many days
- Went upon a wall
- Cried with a loud voice
- Preached of destruction of Jerusalem
- Had stones cast at him
Source: View of Hebrews, p.20
√
Samuel the Lamanite stood on the
wall saying “Wo, wo to this city” or
“this people”.
- Came to preach for many days
- Went upon a wall
- Cried with a loud voice
- Preached of destruction of Nephites
- Had stones cast at him
Source: Helaman 13-16
Prophets, spiritually gifted men
transmit generational records
√ √
The Gospel preached in the
Americas
√ √
Quotes whole chapters of Isaiah √ √
Good and bad are a necessary
opposition
√ √
Pride denounced √ √
Polygamy denounced √ √
Sacred towers and high places √ √ 14
Messiah visits the Americas √
Quetzalcoatl, the white bearded
"Mexican Messiah"
√
Idolatry and human sacrifice √ √
Hebrews divide into two classes,
civilized and barbarous
√ √
Civilized thrive in art, written
language, metallurgy, navigation
√ √
Government changes from monarchy
to republic
√ √
Civil and ecclesiastical power is
united in the same person
√ √
Long wars break out between the
civilized and barbarous
√ √
Extensive military fortifications,
observations, "watch towers"
√ √
Barbarous exterminate the civilized √ √
Discusses the United States √ √
Ethan/Ether Elder B.H. Roberts noted: "Ethan is
prominently connected with the
recording of the matter in the one
case, and Ether in the other."
Source: B.H. Roberts, Studies of the Book of Mormon, p.240-242,324-344
Reverend Ethan Smith was the author of View of the Hebrews. Ethan Smith was a pastor in
Poultney, Vermont when he wrote and published the book. Oliver Cowdery – also a Poultney,
Vermont resident – was a member of Ethan’s congregation during this time and before he went
to New York to join his cousin Joseph Smith. As you know, Oliver Cowdery played an
instrumental role in bringing forth the Book of Mormon.
LDS General Authority and scholar Elder B.H. Roberts privately researched the link between the
Book of Mormon, the View of the Hebrews, Joseph’s father having the same dream in 1811 as
Lehi’s dream, etc. that were available to Joseph Smith, Oliver Cowdery, Martin Harris and others
before the publication of the Book of Mormon. Elder Roberts’ private research was meant only
for the eyes of the First Presidency and the Quorum of the Twelve and was never intended to be 15
available to the public. Roberts’ work was later published in 1985 as Studies of the Book of
Mormon. At the conclusion of his research, Elder B.H. Roberts came to the following conclusion:
9. The Late War Between the United States and Great Britain: This was an 1819 textbook
written in King James Version style language for New York state school children, one of them
very likely being Joseph Smith. The first chapter alone is stunning as it reads incredibly like
the Book of Mormon:
1. Now it came to pass, in the one thousand eight hundred and twelfth year of the
christian era, and in the thirty and sixth year after the people of the provinces of
Columbia had declared themselves a free and independent nation;
2. That in the sixth month of the same year, on the first day of the month, the chief
Governor, whom the people had chosen to rule over the land of Columbia;
3. Even James, whose sir-name was Madison, delivered a written paper to the
Great Sannhedrim of the people, who were assembled together.
4. And the name of the city where the people were gathered together was called
after the name of the chief captain of the land of Columbia, whose fame
extendeth to the uttermost parts of the earth; albeit, he had slept with his fathers…
Along with the above KJV language style presence throughout the book, what are the
following Book of Mormon phrases, verbatim, themes, and storylines doing in a children’s
school textbook that was used in Joseph Smith’s own time and backyard? A mere decade
before the publication of the Book of Mormon?
Devices of “curious workmanship” in relation to boats and weapons.
A “stripling” soldier “with his weapon of war in his hand.”
“A certain chief captain…was given in trust a band of more than two thousand
chosen men, to go forth to battle” and who “all gave their services freely for the good
of their country.”
Fortifications: “the people began to fortify themselves and entrench the high Places
round about the city.”
Objects made “partly of brass and partly of iron, and were cunningly contrived with
curious works, like unto a clock; and as it were a large ball.”
“Their polished steels of fine workmanship.”
“Nevertheless, it was so that the freeman came to the defence of the city, built strong
holds and forts and raised up fortifications in abundance.” 16
Three Indian Prophets.
“Rod of iron.”
War between the wicked and righteous.
Maintaining the standard of liberty with righteousness.
Righteous Indians vs. savage Indians.
False Indian prophets.
Conversion of Indians.
Bands of robbers/pirates marauding the righteous protagonists.
Brass plates.
“And it came to pass, that a great multitude flocked to the banners of the great
Sanhedrim” compared to Alma 62:5: “And it came to pass that thousands did flock
unto his standard, and did take up their swords in defense of their freedom…”
Worthiness of Christopher Columbus.
Ships crossing the ocean.
A battle at a fort where righteous white protagonists are attacked by an army made
up of dark-skinned natives driven by a white military leader. White protagonists are
prepared for battle and slaughter their opponents to such an extent that they fill the
trenches surrounding the fort with dead bodies. The surviving elements flee into the
wilderness/forest.
Cataclysmic earthquake followed by great darkness.
Elephants/mammoths in America.
Literary Hebraisms/Chiasmus.
Boats and barges built from trees after the fashion of the ark.
A bunch of “it came to pass”
Many, many more parallels.
The staggering parallels and similarities to the Book of Mormon are astounding. This
outstanding website outlines very clearly and simply just how devastating the Late War is to
the Book of Mormon and its claims.
Rick Grunder states in his paper:
“The presence of Hebraisms and other striking parallels in a popular
children’s textbook (Late War), on the other hand – so close to Joseph
Smith in his youth – must sober our perspective.” – p.770
10. Another fascinating book published in 1809, The First Book of Napoleon, is shocking. The
first chapter:
1. And behold it came to pass, in these latter days, that an evil spirit arose on
the face of the earth, and greatly troubled the sons of men.
2. And this spirit seized upon, and spread amongst the people who dwell in the
land of Gaul.
3. Now, in this people the fear of the Lord had not been for many generations,
and they had become a corrupt and perverse people; and their chief priests, 17
and the nobles of the land, and the learned men thereof, had become
wicked in the imagines of their hearts, and in the practices of their lives.
4. And the evil spirit went abroad amongst the people, and they raged like unto
the heathen, and they rose up against their lawful king, and slew him, and
his queen also, and the prince their son; yea, verily, with a cruel and bloody
death.
5. And they moreover smote, with mighty wrath, the king’s guards, and
banished the priests, and nobles of the land, and seized upon, and took unto
themselves, their inheritances, their gold and silver, corn and oil, and
whatsoever belonged unto them.
6. Now it came to pass, that the nation of the Gauls continued to be sorely
troubled and vexed, and the evil spirit whispered unto the people, even unto
the meanest and vilest thereof…
…and it continues on. It’s like reading from the Book of Mormon.
When I first read this along with other passages from The First Book of Napoleon, I was
floored. Here we have two early 19th
century contemporary books written at least a decade
before the Book of Mormon that not only read and sound like the Book of Mormon but
which also carry so many of its parallels and themes as well.
The following are a side-by-side comparison of the beginning of The First Book of Napoleon
with the beginning of the Book of Mormon:
The First Book of Napoleon:
Condemn not the (writing)…an account…the First Book of Napoleon…upon the face of the
earth…it came to pass…the land…their inheritances their gold and silver and…the
commandments of the Lord…the foolish imaginations of their hearts…small in
stature…Jerusalem…because of the perverse wickedness of the people.
Book of Mormon:
Condemn not the (writing)…an account…the First Book of Nephi…upon the face of the
earth…it came to pass…the land…his inheritance and his gold and his silver and…the
commandments of the Lord…the foolish imaginations of his heart…large in
stature…Jerusalem…because of the wickedness of the people.
11. The Book of Mormon taught and still teaches a Trinitarian view of the Godhead. Joseph
Smith’s early theology also held this view. As part of the over 100,000 changes to the
Book of Mormon, there were major changes made to reflect Joseph’s evolved view of the
Godhead.
Examples:
18
Original 1830 Edition Text
View Online
Current, Altered Text
View Online
1 Nephi 3 (p.25):
And he said unto me, Behold, the virgin whom thou
seest, is the mother of God, after the manner of the flesh.
1 Nephi 11:18:
And he said unto me: Behold, the virgin whom thou seest is
the mother of the Son of God, after the manner of the flesh.
1 Nephi 3 (p.25):
And the angel said unto me, behold the Lamb of God, yea,
even the Eternal Father!
1 Nephi 11:21:
And the angel said unto me: Behold the Lamb of God, yea,
even the Son of the Eternal Father!
1 Nephi 3 (p.26):
And I looked and beheld the Lamb of God, that he was
taken by the people; yea, the Everlasting God, was judged
of the world;
1 Nephi 11:32:
And I looked and beheld the Lamb of God, that he was
taken by the people; yea, the Son of the everlasting God
was judged of the world;
1 Nephi 3 (p.32):
These last records…shall make known to all kindreds,
tongues, and people, that the Lamb of God is the Eternal
Father and the Savior of the world;
1 Nephi 13:40:
These last records…shall make known to all kindreds,
tongues, and people, that the Lamb of God is the Son of the
Eternal Father, and the Savior of the world;
The following verses are among many verses still in the Book of Mormon that hold a
Trinitarian view of the Godhead:
Alma 11:38-39:
38: Now Zeezrom saith again unto him: Is the Son of God the very Eternal Father?
39: And Amulek said unto him: Yea, he is the very Eternal Father of heaven and of earth,
and all things which in them are; he is the beginning and the end, the first and the last;
Mosiah 15:1-4:
1: And now Abinadi said unto them: I would that ye should understand that God himself
shall come down among the children of men, and shall redeem his people.
2: And because he dwelleth in flesh he shall be called the Son of God, and having
subjected the flesh to the will of the Father, being the Father and the Son –
3: The Father, because he was conceived by the power of God; and the Son, because of
the flesh; thus becoming the Father and Son –
4: And they are one God, yea, the very Eternal Father of heaven and of earth.
Ether 3:14-15:
14: Behold, I am he who was prepared from the foundation of the world to redeem my
people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all
mankind have life, and that eternally, even they who shall believe on my name; and
they shall become my sons and my daughters.
15: And never have I showed myself unto man whom I have created, for never has man 19
believed in me as thou hast. Seest thou that ye are created after mine own image?
Yea, even all men were created in the beginning after mine own image.
(Emphasis added).
Mosiah 16:15:
15: Teach them that redemption cometh through Christ the Lord, who is the very Eternal
Father. Amen.”
LDS scholar, Boyd Kirkland, made the following observation:
“The Book of Mormon and early revelations of Joseph Smith do indeed vividly
portray a picture of the Father and Son as the same God…why is it that the
Book of Mormon not only doesn’t clear up questions about the Godhead
which have raged in Christianity for centuries, but on the contrary just adds to
the confusion? This seems particularly ironic, since a major avowed purpose
of the book was to restore lost truths and end doctrinal controversies caused
by the “great and abominable Church’s” corruption of the Bible…In later
years he [Joseph] reversed his earlier efforts to completely ‘monotheise’ the
godhead and instead ‘tritheised’ it.” – LDS scholar, Boyd Kirkland, “An Evolving God”
Assuming that the official 1838 First Vision account is truthful and accurate, why would
Joseph Smith hold a Trinitarian view of the Godhead if he personally saw God the Father
and Jesus Christ as separate and embodied beings a few years earlier in the Sacred Grove?
20
Book of Mormon Translation Concerns & Questions:
Unlike the story I've been taught in Sunday School, Priesthood, General Conferences, Seminary,
EFY, Ensigns, Church history tour, Missionary Training Center, and BYU...Joseph Smith used a rock
in a hat for translating the Book of Mormon.
In other words, he used the same "Ouija Board" that he used in his days treasure hunting where he
would put in a rock – or a peep stone – in his hat and put his face in the hat to tell his customers the
location of buried treasure. He used the exact same method while the gold plates were covered or
put in another room or buried in the woods during translating the Book of Mormon. These facts are
not only confirmed in Rough Stone Rolling (p. 71-72), by FairMormon here and here, by Neal
Maxwell Institute (FARMS), but also in an obscure 1992 talk given by Elder Russell M. Nelson of
the Quorum of the Twelve Apostles. December 2013 Update: Church’s new essay admits this.
Book of Mormon translation that the Church portrays to its members:
The above nine images are copyrighted by the Church of Jesus Christ of Latter-day Saints.
Click on each respective picture to be linked to its original source. 21
Book of Mormon translation as it actually happened:
Why is the Church not being honest and transparent to its members about how Joseph Smith
really translated the Book of Mormon? How am I supposed to be okay with this deception?
Letter to a CES Director
Here are some good questions about the Book of Mormon which Jeremy Runnels asks:
Book of Mormon Concerns & Questions:
1. What are 1769 King James Version edition errors doing in the Book of Mormon? An
ancient text? Errors which are unique to the 1769 edition that Joseph Smith owned?
2. When King James translators were translating the KJV Bible between 1604 and 1611, they
would occasionally put in their own words into the text to make the English more
readable. We know exactly what these words are because they're italicized in the KJV
Bible. What are these 17th century italicized words doing in the Book of Mormon? Word
for word? What does this say about the Book of Mormon being an ancient record?
Examples:
The above example, 2 Nephi 19:1, dated in the Book of Mormon to be around 550 BC,
quotes nearly verbatim from the 1611 AD translation of Isaiah 9:1 KJV – including the
translators’ italicized words. Additionally, Joseph qualified the sea as the Red Sea. The
problem with this is that (a) Christ quoted Isaiah in Matt. 4:14-15 and did not mention the
Red Sea, (b) “Red” sea is not found in any source manuscripts, and (c) the Red Sea is 250
miles away.
7
In the above example, the KJV translators added 7 italicized words not found in the source
Hebrew manuscripts to its English translation. Why does the Book of Mormon, completed
1,200 years prior, contain the exact identical seven italicized words of 17th
century
translators?
3. The Book of Mormon includes mistranslated biblical passages that were later changed in
Joseph Smith’s translation of the Bible. These Book of Mormon verses should match the
inspired JST version instead of the KJV version that Joseph later fixed. A typical example of
the differences between the KJV, the BOM, and the JST:
3 Nephi 13:25-27:
25: …Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat,
and the body than raiment?
26: Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns;
yet your heavenly Father feedeth them. Are ye not much better than they?
27: Which of you by taking thought can add one cubit unto his stature?
Matthew 6:25-27 (from the King James Version Bible – not the JST):
25: Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat,
and the body than raiment?
26: Behold the fowls of the air: for they sow not, neither do they reap, nor gather into
barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27: Which of you by taking thought can add one cubit unto his stature?
The above passages are identical, which is understandable as Christ may have said the
same thing to both groups of people in the Old world as well as the New world. Let’s look
at the JST version of the above identical passages:
Joseph Smith Translation of the same passages in the LDS Bible for Matthew 6:25-27:
25: And, again, I say unto you, Go ye into the world, and care not for the world: for the
world will hate you, and will persecute you, and will turn you out of their synagogues.
26: Nevertheless, ye shall go forth from house to house, teaching the people; and I will go
before you.
27: And your heavenly Father will provide for you, whatsoever things ye need for food,
what ye shall eat; and for raiment, what ye shall wear or put on.
Joseph Smith corrected the Bible. In doing so, he also corrected the same identical passage
in the Book of Mormon. The Book of Mormon is “the most correct book” and was translated
a mere decade before the JST. The Book of Mormon was not corrupted over time and did
not need correcting. How is it that the Book of Mormon still has the incorrect passage and
does not match the JST in the first place? 8
4. DNA analysis has concluded that Native American Indians do not originate from the Middle
East or from Israelites but rather from Asia. Why did the Church change the following
section of the introduction page in the 2006 edition Book of Mormon shortly after the DNA
results were released?
“…the Lamanites, and they are the principal ancestors of the American Indians”
to
“…the Lamanites, and they are among the ancestors of the American Indians”
5. Anachronisms: Horses, cattle, oxen, sheep, swine, goats, elephants, wheels, chariots,
wheat, silk, steel, and iron did not exist in pre-Columbian America during Book of Mormon
times. Why are these things mentioned in the Book of Mormon as being made available in
the Americas between 2200 BC - 421 AD?
6. Archaeology: There is absolutely no archaeological evidence to directly support the Book of
Mormon or the Nephites/Lamanites who numbered in the millions. This is one of the
reasons why unofficial apologists are coming up with the Limited Geography Model (it
happened in Central or South America) and that the real Hill Cumorah is not in Palmyra,
New York but is elsewhere and possibly somewhere down there instead. This is in direct
contradiction to what Joseph Smith and other prophets have taught. Never mind that the
Church has a visitor’s center there in New York and holds annual Hill Cumorah pageants.
We read about two major war battles that took place at the Hill Cumorah (Ramah to the
Jaredites) that numbered in the deaths of at least 2,000,000 people. No bones, hair,
chariots, swords, armor, or any other evidence found whatsoever.
Compare this to the Roman occupation of Britain and other countries. There are abundant
evidences of their presence during the first 400 years AD such as villas, mosaic floors,
public baths, armor, weapons, writings, art, pottery and so on. Even the major road systems
used today in some of these occupied countries were built by the Romans. Additionally,
there is ample evidence of the Mayan and Aztec civilizations as well as a civilization in
current day Texas that dates back 15,000 years. Where are the Nephite or Lamanite
buildings, roads, armors, swords, pottery, art, etc.?
Latter-day Saint Thomas Stuart Ferguson was BYU’s archaeology division (New World
Archaeological Funding) founder. NWAF was financed by the Church. NWAF and
Ferguson were tasked by BYU and the Church in the 1950s and 1960s to find
archaeological evidence to support the Book of Mormon. This is what Ferguson wrote after
17 years of trying to dig up evidence for the Book of Mormon:
“…you can’t set Book of Mormon geography down anywhere – because it is
fictional and will never meet the requirements of the dirt-archaeology. I should
say – what is in the ground will never conform to what is in the book.”
– Letter dated February 2, 1976 9
7. Book of Mormon Geography: Many Book of Mormon names and places are strikingly
similar to many local names and places of the region Joseph Smith lived.
The following two maps show Book of Mormon geography compared to Joseph Smith's
geography:
Book of Mormon Geography
Joseph Smith’s Geography
(Northeast United States & Southeast Canada)
The first map is the "proposed map," constructed from internal comparisons in the Book of
Mormon. 10
Throughout the Book of Mormon we read of such features as "The Narrow Neck of Land"
which was a day and a half's journey (roughly 30 miles) separating two great seas. We
read much of the Hill Onidah and the Hill Ramah – all place names in the land of Joseph
Smith's youth.
We read in the Book of Mormon of the Land of Desolation named for a warrior named
Teancum who helped General Moroni fight in the Land of Desolation. In Smith's era, an
Indian Chief named Tecumseh fought and died near the narrow neck of land helping the
British in the War of 1812. Today, the city Tecumseh (near the narrow neck of land) is
named after him.
We see the Book of Mormon city Kishkumen located near an area named, on modern
maps, as Kiskiminetas. There are more than a dozen Book of Mormon names that are the
same as or nearly the same as modern geographical locations.
Actual Place Names
Book of Mormon Place Names
Alma
Antrim
Antioch
Boaz
Hellam
Jacobsburg
Jerusalem
Jordan
Kishkiminetas
Lehigh
Mantua
Moraviantown
Noah Lakes
Oneida
Oneida Castle
Rama
Ripple Lake
Sodom
Shiloh
Sherbrooke
Alma, Valley of
Antum
Ani-Anti
Boaz
Helam
Jacobugath
Jerusalem
Jordan
Kishkumen
Lehi
Manti
Morianton
Noah, Land of
Onidah
Onidah, Hill
Ramah
Ripliancum, Waters of
Sidom
Shilom
Shurr
Source: Book of Mormon Authorship: A Closer Look, Vernal Holley
Why are there so many names similar to Book of Mormon names in the region where Joseph
Smith lived? This is all just a coincidence?
11
Hill Cumorah:
Off the eastern coast of Mozambique in Africa is an island country called “Comoros.” Prior
to its French occupation in 1841, the islands were known by its Arabic name, “Camora.”
There is an 1808 map of Africa that refers to the islands as “Camora.”
Camora is near center in the above 1808 Map of Africa
The largest city and capital of Comoros (formerly “Camora”)? Moroni. “Camora” and
settlement “Moroni” were common names in pirate and treasure hunting stories involving
Captain William Kidd (a pirate and treasure hunter) which many 19th
century New
Englanders – especially treasure hunters – were familiar with.
In fact, the uniform spelling for Hill Cumorah in the 1830 edition of the Book of Mormon is
spelled as “Camorah.”
Pomeroy Tucker was born in Palmyra, New York in 1802, three years before Joseph Smith.
He is considered to be a contemporary source. This is what he said about Joseph Smith:
"Joseph ... had learned to read comprehensively ... [reading] works of fiction and
records of criminality, such for instance as would be classed with the 'dime novels'
of the present day. The stories of Stephen Buroughs and Captain Kidd, and the
like, presented the highest charms for his expanding mental perceptions."
– Mormonism: Its Origin, Rise, and Progress, p.17
Some apologists say that Tucker’s Mormonism: Its Origin, Rise, and Progress is anti-Mormon
and thus anything in the book cannot be trusted. The problem with this premise is that LDS
scholar and Church history compiler B.H. Roberts quoted Tucker for background information
on Joseph and FairMormon has an article where they quoted Tucker 4 times from his book
as support for Joseph and even referred to Tucker as an “eye witness” to Joseph and his
family. Is Tucker’s peripheral information only useful and accurate when it shows Joseph and
the Church in a positive and favorable light?
"We are sorry to observe, even in this enlightened age, so prevalent a disposition
to credit the accounts of the marvellous. Even the frightful stories of money being
hid under the surface of the earth, and enchanted by the Devil or Robert Kidd 12
(Captain Kidd), are received by many of our respectable fellow citizens as truths."
– Wayne Sentinel, Palmyra, New York, February 16, 1825
Notice that this is considered “prevalent” and “received by many of our respectable fellow
citizens as truths.” The above contemporary 1825 Palmyra, New York newspaper quote
was not tainted by any desire to damage Joseph Smith. This article provides a snapshot of
the worldview of 1825 New England.
Hill Cumorah and Moroni have absolutely nothing to do with Camora and Moroni from
Captain Kidd stories? Stories that Joseph and his treasure hunting family and buddies were
familiar with? The original 1830 Book of Mormon uniform “Camorah” spelling? This is all
just a mere coincidence?
8. There was a book published in 1825 Vermont entitled View of the Hebrews. View of the
Hebrews compared to the Book of Mormon:
View of the Hebrews
Online Source
Book of Mormon
Online Source
Published 1823, first edition
1825, second edition
1830, first edition
Location Vermont
Poultney, Rutland County
Note: Oliver Cowdery, one of the
Book of Mormon witnesses, lived in
Poultney when “View of the Hebrews”
was published.
Vermont
Sharon, Windsor County
Note: Windsor County is adjacent
to Rutland County.
The destruction of Jerusalem √ √
The scattering of Israel √ √
The restoration of the Ten Tribes √ √
Hebrews leave the Old World for
the New World
√ √
Religion a motivating factor √ √
Migrations a long journey √ √
Encounter "seas" of "many waters" √ √
The Americas an uninhabited land √ √
Settlers journey northward √ √ 13
Encounter a valley of a great river √ √
A unity of race (Hebrew) settle the
land and are the ancestral origin of
American Indians
√ √
Hebrew the origin of Indian
language
√ √
Egyptian hieroglyphics √ √
Lost Indian records √
A set of "yellow leaves" buried in
Indian hill. Elder B.H. Roberts noted
the "leaves" may be gold.
√
Joseph Smith claimed the gold plates
were buried in Hill Cumorah.
Breastplate, Urim & Thummim √ √
A man standing on a wall warning
the people saying, “Wo, wo to this
city…to this people” while
subsequently being attacked.
√
Jesus, son of Ananus, stood on the
wall saying “Wo, wo to this city, this
temple, and this people.”
- Came to preach for many days
- Went upon a wall
- Cried with a loud voice
- Preached of destruction of Jerusalem
- Had stones cast at him
Source: View of Hebrews, p.20
√
Samuel the Lamanite stood on the
wall saying “Wo, wo to this city” or
“this people”.
- Came to preach for many days
- Went upon a wall
- Cried with a loud voice
- Preached of destruction of Nephites
- Had stones cast at him
Source: Helaman 13-16
Prophets, spiritually gifted men
transmit generational records
√ √
The Gospel preached in the
Americas
√ √
Quotes whole chapters of Isaiah √ √
Good and bad are a necessary
opposition
√ √
Pride denounced √ √
Polygamy denounced √ √
Sacred towers and high places √ √ 14
Messiah visits the Americas √
Quetzalcoatl, the white bearded
"Mexican Messiah"
√
Idolatry and human sacrifice √ √
Hebrews divide into two classes,
civilized and barbarous
√ √
Civilized thrive in art, written
language, metallurgy, navigation
√ √
Government changes from monarchy
to republic
√ √
Civil and ecclesiastical power is
united in the same person
√ √
Long wars break out between the
civilized and barbarous
√ √
Extensive military fortifications,
observations, "watch towers"
√ √
Barbarous exterminate the civilized √ √
Discusses the United States √ √
Ethan/Ether Elder B.H. Roberts noted: "Ethan is
prominently connected with the
recording of the matter in the one
case, and Ether in the other."
Source: B.H. Roberts, Studies of the Book of Mormon, p.240-242,324-344
Reverend Ethan Smith was the author of View of the Hebrews. Ethan Smith was a pastor in
Poultney, Vermont when he wrote and published the book. Oliver Cowdery – also a Poultney,
Vermont resident – was a member of Ethan’s congregation during this time and before he went
to New York to join his cousin Joseph Smith. As you know, Oliver Cowdery played an
instrumental role in bringing forth the Book of Mormon.
LDS General Authority and scholar Elder B.H. Roberts privately researched the link between the
Book of Mormon, the View of the Hebrews, Joseph’s father having the same dream in 1811 as
Lehi’s dream, etc. that were available to Joseph Smith, Oliver Cowdery, Martin Harris and others
before the publication of the Book of Mormon. Elder Roberts’ private research was meant only
for the eyes of the First Presidency and the Quorum of the Twelve and was never intended to be 15
available to the public. Roberts’ work was later published in 1985 as Studies of the Book of
Mormon. At the conclusion of his research, Elder B.H. Roberts came to the following conclusion:
9. The Late War Between the United States and Great Britain: This was an 1819 textbook
written in King James Version style language for New York state school children, one of them
very likely being Joseph Smith. The first chapter alone is stunning as it reads incredibly like
the Book of Mormon:
1. Now it came to pass, in the one thousand eight hundred and twelfth year of the
christian era, and in the thirty and sixth year after the people of the provinces of
Columbia had declared themselves a free and independent nation;
2. That in the sixth month of the same year, on the first day of the month, the chief
Governor, whom the people had chosen to rule over the land of Columbia;
3. Even James, whose sir-name was Madison, delivered a written paper to the
Great Sannhedrim of the people, who were assembled together.
4. And the name of the city where the people were gathered together was called
after the name of the chief captain of the land of Columbia, whose fame
extendeth to the uttermost parts of the earth; albeit, he had slept with his fathers…
Along with the above KJV language style presence throughout the book, what are the
following Book of Mormon phrases, verbatim, themes, and storylines doing in a children’s
school textbook that was used in Joseph Smith’s own time and backyard? A mere decade
before the publication of the Book of Mormon?
Devices of “curious workmanship” in relation to boats and weapons.
A “stripling” soldier “with his weapon of war in his hand.”
“A certain chief captain…was given in trust a band of more than two thousand
chosen men, to go forth to battle” and who “all gave their services freely for the good
of their country.”
Fortifications: “the people began to fortify themselves and entrench the high Places
round about the city.”
Objects made “partly of brass and partly of iron, and were cunningly contrived with
curious works, like unto a clock; and as it were a large ball.”
“Their polished steels of fine workmanship.”
“Nevertheless, it was so that the freeman came to the defence of the city, built strong
holds and forts and raised up fortifications in abundance.” 16
Three Indian Prophets.
“Rod of iron.”
War between the wicked and righteous.
Maintaining the standard of liberty with righteousness.
Righteous Indians vs. savage Indians.
False Indian prophets.
Conversion of Indians.
Bands of robbers/pirates marauding the righteous protagonists.
Brass plates.
“And it came to pass, that a great multitude flocked to the banners of the great
Sanhedrim” compared to Alma 62:5: “And it came to pass that thousands did flock
unto his standard, and did take up their swords in defense of their freedom…”
Worthiness of Christopher Columbus.
Ships crossing the ocean.
A battle at a fort where righteous white protagonists are attacked by an army made
up of dark-skinned natives driven by a white military leader. White protagonists are
prepared for battle and slaughter their opponents to such an extent that they fill the
trenches surrounding the fort with dead bodies. The surviving elements flee into the
wilderness/forest.
Cataclysmic earthquake followed by great darkness.
Elephants/mammoths in America.
Literary Hebraisms/Chiasmus.
Boats and barges built from trees after the fashion of the ark.
A bunch of “it came to pass”
Many, many more parallels.
The staggering parallels and similarities to the Book of Mormon are astounding. This
outstanding website outlines very clearly and simply just how devastating the Late War is to
the Book of Mormon and its claims.
Rick Grunder states in his paper:
“The presence of Hebraisms and other striking parallels in a popular
children’s textbook (Late War), on the other hand – so close to Joseph
Smith in his youth – must sober our perspective.” – p.770
10. Another fascinating book published in 1809, The First Book of Napoleon, is shocking. The
first chapter:
1. And behold it came to pass, in these latter days, that an evil spirit arose on
the face of the earth, and greatly troubled the sons of men.
2. And this spirit seized upon, and spread amongst the people who dwell in the
land of Gaul.
3. Now, in this people the fear of the Lord had not been for many generations,
and they had become a corrupt and perverse people; and their chief priests, 17
and the nobles of the land, and the learned men thereof, had become
wicked in the imagines of their hearts, and in the practices of their lives.
4. And the evil spirit went abroad amongst the people, and they raged like unto
the heathen, and they rose up against their lawful king, and slew him, and
his queen also, and the prince their son; yea, verily, with a cruel and bloody
death.
5. And they moreover smote, with mighty wrath, the king’s guards, and
banished the priests, and nobles of the land, and seized upon, and took unto
themselves, their inheritances, their gold and silver, corn and oil, and
whatsoever belonged unto them.
6. Now it came to pass, that the nation of the Gauls continued to be sorely
troubled and vexed, and the evil spirit whispered unto the people, even unto
the meanest and vilest thereof…
…and it continues on. It’s like reading from the Book of Mormon.
When I first read this along with other passages from The First Book of Napoleon, I was
floored. Here we have two early 19th
century contemporary books written at least a decade
before the Book of Mormon that not only read and sound like the Book of Mormon but
which also carry so many of its parallels and themes as well.
The following are a side-by-side comparison of the beginning of The First Book of Napoleon
with the beginning of the Book of Mormon:
The First Book of Napoleon:
Condemn not the (writing)…an account…the First Book of Napoleon…upon the face of the
earth…it came to pass…the land…their inheritances their gold and silver and…the
commandments of the Lord…the foolish imaginations of their hearts…small in
stature…Jerusalem…because of the perverse wickedness of the people.
Book of Mormon:
Condemn not the (writing)…an account…the First Book of Nephi…upon the face of the
earth…it came to pass…the land…his inheritance and his gold and his silver and…the
commandments of the Lord…the foolish imaginations of his heart…large in
stature…Jerusalem…because of the wickedness of the people.
11. The Book of Mormon taught and still teaches a Trinitarian view of the Godhead. Joseph
Smith’s early theology also held this view. As part of the over 100,000 changes to the
Book of Mormon, there were major changes made to reflect Joseph’s evolved view of the
Godhead.
Examples:
18
Original 1830 Edition Text
View Online
Current, Altered Text
View Online
1 Nephi 3 (p.25):
And he said unto me, Behold, the virgin whom thou
seest, is the mother of God, after the manner of the flesh.
1 Nephi 11:18:
And he said unto me: Behold, the virgin whom thou seest is
the mother of the Son of God, after the manner of the flesh.
1 Nephi 3 (p.25):
And the angel said unto me, behold the Lamb of God, yea,
even the Eternal Father!
1 Nephi 11:21:
And the angel said unto me: Behold the Lamb of God, yea,
even the Son of the Eternal Father!
1 Nephi 3 (p.26):
And I looked and beheld the Lamb of God, that he was
taken by the people; yea, the Everlasting God, was judged
of the world;
1 Nephi 11:32:
And I looked and beheld the Lamb of God, that he was
taken by the people; yea, the Son of the everlasting God
was judged of the world;
1 Nephi 3 (p.32):
These last records…shall make known to all kindreds,
tongues, and people, that the Lamb of God is the Eternal
Father and the Savior of the world;
1 Nephi 13:40:
These last records…shall make known to all kindreds,
tongues, and people, that the Lamb of God is the Son of the
Eternal Father, and the Savior of the world;
The following verses are among many verses still in the Book of Mormon that hold a
Trinitarian view of the Godhead:
Alma 11:38-39:
38: Now Zeezrom saith again unto him: Is the Son of God the very Eternal Father?
39: And Amulek said unto him: Yea, he is the very Eternal Father of heaven and of earth,
and all things which in them are; he is the beginning and the end, the first and the last;
Mosiah 15:1-4:
1: And now Abinadi said unto them: I would that ye should understand that God himself
shall come down among the children of men, and shall redeem his people.
2: And because he dwelleth in flesh he shall be called the Son of God, and having
subjected the flesh to the will of the Father, being the Father and the Son –
3: The Father, because he was conceived by the power of God; and the Son, because of
the flesh; thus becoming the Father and Son –
4: And they are one God, yea, the very Eternal Father of heaven and of earth.
Ether 3:14-15:
14: Behold, I am he who was prepared from the foundation of the world to redeem my
people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all
mankind have life, and that eternally, even they who shall believe on my name; and
they shall become my sons and my daughters.
15: And never have I showed myself unto man whom I have created, for never has man 19
believed in me as thou hast. Seest thou that ye are created after mine own image?
Yea, even all men were created in the beginning after mine own image.
(Emphasis added).
Mosiah 16:15:
15: Teach them that redemption cometh through Christ the Lord, who is the very Eternal
Father. Amen.”
LDS scholar, Boyd Kirkland, made the following observation:
“The Book of Mormon and early revelations of Joseph Smith do indeed vividly
portray a picture of the Father and Son as the same God…why is it that the
Book of Mormon not only doesn’t clear up questions about the Godhead
which have raged in Christianity for centuries, but on the contrary just adds to
the confusion? This seems particularly ironic, since a major avowed purpose
of the book was to restore lost truths and end doctrinal controversies caused
by the “great and abominable Church’s” corruption of the Bible…In later
years he [Joseph] reversed his earlier efforts to completely ‘monotheise’ the
godhead and instead ‘tritheised’ it.” – LDS scholar, Boyd Kirkland, “An Evolving God”
Assuming that the official 1838 First Vision account is truthful and accurate, why would
Joseph Smith hold a Trinitarian view of the Godhead if he personally saw God the Father
and Jesus Christ as separate and embodied beings a few years earlier in the Sacred Grove?
20
Book of Mormon Translation Concerns & Questions:
Unlike the story I've been taught in Sunday School, Priesthood, General Conferences, Seminary,
EFY, Ensigns, Church history tour, Missionary Training Center, and BYU...Joseph Smith used a rock
in a hat for translating the Book of Mormon.
In other words, he used the same "Ouija Board" that he used in his days treasure hunting where he
would put in a rock – or a peep stone – in his hat and put his face in the hat to tell his customers the
location of buried treasure. He used the exact same method while the gold plates were covered or
put in another room or buried in the woods during translating the Book of Mormon. These facts are
not only confirmed in Rough Stone Rolling (p. 71-72), by FairMormon here and here, by Neal
Maxwell Institute (FARMS), but also in an obscure 1992 talk given by Elder Russell M. Nelson of
the Quorum of the Twelve Apostles. December 2013 Update: Church’s new essay admits this.
Book of Mormon translation that the Church portrays to its members:
The above nine images are copyrighted by the Church of Jesus Christ of Latter-day Saints.
Click on each respective picture to be linked to its original source. 21
Book of Mormon translation as it actually happened:
Why is the Church not being honest and transparent to its members about how Joseph Smith
really translated the Book of Mormon? How am I supposed to be okay with this deception?
Some of My Feelings On Becoming A Christian (and leaving Mormonism)
Introduction:
This is something I posted to a Christian group I belong to. I edited it a bit and added more details. I omitted some more personal stuff that I don't wish to share with a broader audience. I hope that what I write is taken in the spirit of love and not the spirit of contention. I realize that if I don't present this to you with love, then what I write will make no difference. I love LDS people. Culturally, I am still a Mormon, I have a pioneer heritage that goes back six generations. I bear no ill will toward LDS people. I simply wish to share my experience in an effort to promote my Savior, Jesus Christ. I do not desire to glorify myself or gain praise from anyone for what I've done. I know I use a lot of "I", "Me", and other first-person pronouns in this. I still believe that a person can pray to know the truth, but I also believe that they must back that up with proof.
I'll start out by telling you that I served an honorable full-time mission in the Brazil São Paulo South mission between 1989 and 1991. I thought I had a testimony of Joseph Smith and the Book of Mormon but people kept telling me that there was a great feeling I'd feel when I prayed and that feeling is the spirit. I prayed a number of times and didn't feel anything overwhelming or powerful. I didn't feel anything bad either. I thought maybe if I read my scriptures more, or prayed more I'd feel it. I thought maybe I wasn't worthy to feel it. I wasn't sure, but I keep praying for something that never came. I wanted to feel it so bad that sometimes I would pretend that I felt it.
I even told investigators that I felt it, but I hadn't felt it at all. So yes, I lied. Later in my mission, I changed my focus from Joseph Smith and the Book of Mormon to Jesus Christ. I didn't have a testimony of Joseph Smith or the Book of Mormon but I did have a testimony of Jesus Christ, so, I started asking Jesus Christ if he would walk with me personally and I did start to feel him walking with me. I found myself in an effort to bring up Christ as much as possible and minimize the amount of time I talked about Joseph Smith. We had set discussions, so this was pretty tricky.
There are a lot of details between 1991 and 2013, so I'll just cut to the chase. In 2012 I was feeling really bad about a lot of abuse that had occurred in my life. These ranged from being locked in a trailer and being abused by three neighbor boys when I was four-years old, to having a cousin urinate in my soda, to having a relative bash my head against a wall, to having my ex-wife hit me and insult me.
I also didn't feel entirely worthy of God. I felt like I was very wicked for things like having bad thoughts, getting angry with my wife and kids, and a plethora of other things large and small. I tried to repent but felt like it was never enough. The Mormon scripture 2 Nephi 25:23 says we're saved by grace AFTER ALL WE CAN DO.
Well, I thought I had done all I could do, but still didn't feel like I was saved. I thought God had given up on me, I felt like I was in a deep dark place and I figured that if I killed myself, I'd either relieve the burden I was feeling or I'd be in a place that was just as dark as where I was.
Later that year, I made a number of new friends with some Christians in my workplace as well as online. My Christian friends encouraged me to read my Bible and challenged me to read it in a year. I really wanted to understand the Bible, so I put down the King James Version (the version the LDS church uses) and picked up the Contemporary English Version (a version written for non-native English speakers and on a 2nd grade level.) Now, I'm not stupid and maybe I dumbed my Bible down way too much, but the plain language of the CEV hit me in a way the KJV never did. I read in Ephesians 2 that we're saved by grace and not by any works of our own, because we'd boast about our works if we were saved by them. At this point in time, this scripture resonated with me because of how I'd felt just a few months prior.
I started asking about Christian churches in the area. I was scared to go to one, I didn't know what to expect. Someone told me about a non-denominational Christian church called The Springs. So on January 27, 2013 I drove out to find The Springs. I thought they still held service at Desert Hills High School so on this foggy morning I started driving one of the multiple routes I could take to Desert Hills High, there are three options, each about the same distance. The morning I did this, it was unusually foggy for St. George. As I was coming up to the on-ramp for the freeway, I saw a small sign that read, "SMCC - The Springs" with an arrow pointing to the right. I wasn't certain they were still meeting at Desert Hills High so I took a right instead of getting on the freeway. I arrived about 5 minutes into the Pastor's sermon. Everything he said that day resonated with me. (This is a link to the sermon - http://smccutah.org/springs/archives/cpt_sermons/my-piece-of-the-pie-courageous-part-4-pastor-tom-mertz )
I filled out a response card and e-mailed the Pastor, asking him to contact me by phone. The next day, January 28, 2013, Pastor Tom Mertz called me around 10:00 AM. We had a very long talk about a number of things. He answered many questions that my Christian friends didn't know the answer to. They all made a lot of sense. I found out too, that there are a lot of misconceptions about mainstream Christianity that are perpetuated by Mormons, but I will go into that another time.
After chatting for around an hour, the Pastor invited me to ask Christ for forgiveness and ask him to save me. I took it one step further and asked Christ to let me know if there is a difference between the Mormon Christ (who is the spiritual brother of Satan) and the Biblical Christ (who is God in human form).
The next morning a peace came over me that I'd never felt in my entire life. The peace didn't last a day, it lasted over a month (40 days and 40 nights). I made the decision on my own that if Christ could manifest himself to me in this way without the intervention of an LDS priesthood holder, then the LDS priesthood must be false. I also decided that since I had made a distinction between the Mormon Christ and the Biblical Christ and it was the Biblical Christ manifesting himself to me, not the Mormon Christ, that the Mormon Christ is a false god. I started having a number of questions about what I was feeling too. I was learning not to rely on my feelings alone, so I started searching out answers in The Bible and all the feelings I felt were validated by scripture (another topic for another blog post).
Two weeks later, I had my name removed from the records of the LDS church.
So, my question for my LDS reader is this: Why do the missionaries ask people to pray to know that the Book of Mormon is true and that Joseph Smith is a prophet of God, but never ask them to pray to know that Jesus is the Christ, the risen Lord, the Messiah? Why don't they ever ask people to pray to know the Bible is true? They just assume that people already know they're true. Wouldn't it stand to reason that if you get a witness from the Holy Spirit about Christ or the Bible that you'd get the same feeling about Joseph Smith and the Book of Mormon if they're of God?
I know I never challenged an investigator to pray about Christ or the Bible as a missionary. I have my own feelings on why this is, but I will expound on them in another blog post another day. I would like you, my reader, to ask yourself these questions and come up with your own answers.
Furthermore, I challenge you to pray to God asking him if there is a difference between the Mormon Jesus and the Biblical Jesus and ask for a relationship with the Biblical Jesus. I know you're probably already thinking, but the Mormon Jesus IS the Biblical Jesus. My challenge to you would be the same one I'd give as an LDS missionary, and that is you have to want to have a relationship with the Biblical Jesus and admit that there is a distinction and be willing to accept what will happen if you find out you worship a false christ.
I'm not able to promise you that you'll get the same results I did. If you do, I'd like to know about it. In conclusion, Mormonism did not bring me the happiness it promises. It brought me guilt, a feeling of inadequacy, a feeling that the church was always in my house and my bedroom, and a feeling that I had no control over my life. I'm now free of all that, I'm happier. I desire for other people, who may feel the same way about Mormonism, to know that there is a way out.
This is something I posted to a Christian group I belong to. I edited it a bit and added more details. I omitted some more personal stuff that I don't wish to share with a broader audience. I hope that what I write is taken in the spirit of love and not the spirit of contention. I realize that if I don't present this to you with love, then what I write will make no difference. I love LDS people. Culturally, I am still a Mormon, I have a pioneer heritage that goes back six generations. I bear no ill will toward LDS people. I simply wish to share my experience in an effort to promote my Savior, Jesus Christ. I do not desire to glorify myself or gain praise from anyone for what I've done. I know I use a lot of "I", "Me", and other first-person pronouns in this. I still believe that a person can pray to know the truth, but I also believe that they must back that up with proof.
"Prove all things; hold fast that which is good." - 1 Thessalonians 5:21 KJV 21.
I'll start out by telling you that I served an honorable full-time mission in the Brazil São Paulo South mission between 1989 and 1991. I thought I had a testimony of Joseph Smith and the Book of Mormon but people kept telling me that there was a great feeling I'd feel when I prayed and that feeling is the spirit. I prayed a number of times and didn't feel anything overwhelming or powerful. I didn't feel anything bad either. I thought maybe if I read my scriptures more, or prayed more I'd feel it. I thought maybe I wasn't worthy to feel it. I wasn't sure, but I keep praying for something that never came. I wanted to feel it so bad that sometimes I would pretend that I felt it.
I even told investigators that I felt it, but I hadn't felt it at all. So yes, I lied. Later in my mission, I changed my focus from Joseph Smith and the Book of Mormon to Jesus Christ. I didn't have a testimony of Joseph Smith or the Book of Mormon but I did have a testimony of Jesus Christ, so, I started asking Jesus Christ if he would walk with me personally and I did start to feel him walking with me. I found myself in an effort to bring up Christ as much as possible and minimize the amount of time I talked about Joseph Smith. We had set discussions, so this was pretty tricky.
There are a lot of details between 1991 and 2013, so I'll just cut to the chase. In 2012 I was feeling really bad about a lot of abuse that had occurred in my life. These ranged from being locked in a trailer and being abused by three neighbor boys when I was four-years old, to having a cousin urinate in my soda, to having a relative bash my head against a wall, to having my ex-wife hit me and insult me.
I also didn't feel entirely worthy of God. I felt like I was very wicked for things like having bad thoughts, getting angry with my wife and kids, and a plethora of other things large and small. I tried to repent but felt like it was never enough. The Mormon scripture 2 Nephi 25:23 says we're saved by grace AFTER ALL WE CAN DO.
Well, I thought I had done all I could do, but still didn't feel like I was saved. I thought God had given up on me, I felt like I was in a deep dark place and I figured that if I killed myself, I'd either relieve the burden I was feeling or I'd be in a place that was just as dark as where I was.
Later that year, I made a number of new friends with some Christians in my workplace as well as online. My Christian friends encouraged me to read my Bible and challenged me to read it in a year. I really wanted to understand the Bible, so I put down the King James Version (the version the LDS church uses) and picked up the Contemporary English Version (a version written for non-native English speakers and on a 2nd grade level.) Now, I'm not stupid and maybe I dumbed my Bible down way too much, but the plain language of the CEV hit me in a way the KJV never did. I read in Ephesians 2 that we're saved by grace and not by any works of our own, because we'd boast about our works if we were saved by them. At this point in time, this scripture resonated with me because of how I'd felt just a few months prior.
I started asking about Christian churches in the area. I was scared to go to one, I didn't know what to expect. Someone told me about a non-denominational Christian church called The Springs. So on January 27, 2013 I drove out to find The Springs. I thought they still held service at Desert Hills High School so on this foggy morning I started driving one of the multiple routes I could take to Desert Hills High, there are three options, each about the same distance. The morning I did this, it was unusually foggy for St. George. As I was coming up to the on-ramp for the freeway, I saw a small sign that read, "SMCC - The Springs" with an arrow pointing to the right. I wasn't certain they were still meeting at Desert Hills High so I took a right instead of getting on the freeway. I arrived about 5 minutes into the Pastor's sermon. Everything he said that day resonated with me. (This is a link to the sermon - http://smccutah.org/springs/archives/cpt_sermons/my-piece-of-the-pie-courageous-part-4-pastor-tom-mertz )
I filled out a response card and e-mailed the Pastor, asking him to contact me by phone. The next day, January 28, 2013, Pastor Tom Mertz called me around 10:00 AM. We had a very long talk about a number of things. He answered many questions that my Christian friends didn't know the answer to. They all made a lot of sense. I found out too, that there are a lot of misconceptions about mainstream Christianity that are perpetuated by Mormons, but I will go into that another time.
After chatting for around an hour, the Pastor invited me to ask Christ for forgiveness and ask him to save me. I took it one step further and asked Christ to let me know if there is a difference between the Mormon Christ (who is the spiritual brother of Satan) and the Biblical Christ (who is God in human form).
The next morning a peace came over me that I'd never felt in my entire life. The peace didn't last a day, it lasted over a month (40 days and 40 nights). I made the decision on my own that if Christ could manifest himself to me in this way without the intervention of an LDS priesthood holder, then the LDS priesthood must be false. I also decided that since I had made a distinction between the Mormon Christ and the Biblical Christ and it was the Biblical Christ manifesting himself to me, not the Mormon Christ, that the Mormon Christ is a false god. I started having a number of questions about what I was feeling too. I was learning not to rely on my feelings alone, so I started searching out answers in The Bible and all the feelings I felt were validated by scripture (another topic for another blog post).
Two weeks later, I had my name removed from the records of the LDS church.
So, my question for my LDS reader is this: Why do the missionaries ask people to pray to know that the Book of Mormon is true and that Joseph Smith is a prophet of God, but never ask them to pray to know that Jesus is the Christ, the risen Lord, the Messiah? Why don't they ever ask people to pray to know the Bible is true? They just assume that people already know they're true. Wouldn't it stand to reason that if you get a witness from the Holy Spirit about Christ or the Bible that you'd get the same feeling about Joseph Smith and the Book of Mormon if they're of God?
I know I never challenged an investigator to pray about Christ or the Bible as a missionary. I have my own feelings on why this is, but I will expound on them in another blog post another day. I would like you, my reader, to ask yourself these questions and come up with your own answers.
Furthermore, I challenge you to pray to God asking him if there is a difference between the Mormon Jesus and the Biblical Jesus and ask for a relationship with the Biblical Jesus. I know you're probably already thinking, but the Mormon Jesus IS the Biblical Jesus. My challenge to you would be the same one I'd give as an LDS missionary, and that is you have to want to have a relationship with the Biblical Jesus and admit that there is a distinction and be willing to accept what will happen if you find out you worship a false christ.
I'm not able to promise you that you'll get the same results I did. If you do, I'd like to know about it. In conclusion, Mormonism did not bring me the happiness it promises. It brought me guilt, a feeling of inadequacy, a feeling that the church was always in my house and my bedroom, and a feeling that I had no control over my life. I'm now free of all that, I'm happier. I desire for other people, who may feel the same way about Mormonism, to know that there is a way out.
Gordon E. Douglass: Latter-day Saint at Pearl Harbor December 7, 2011 – 70 Years After The Attack on Pearl Harbor By, his Grandson, Roger Gordon Doug
Gordon E. Douglass: Latter-day Saint at Pearl Harbor
December 7, 2011 – 70 Years After The Attack on Pearl Harbor
By, his Grandson, Roger Gordon Douglass
I want to first start off by writing; my grandfather, Gordon Elmer Douglass was a very humble man. He never bragged about his service in the navy. He never bragged about the experiences that allowed him to survive the attack on Pearl Harbor. My grandfather would probably be embarrassed that I’m writing this. I write this to honor him and to honor the sacrifices made by all those who fought tyrany in World War II. I write this to honor the memory of those who died at Pearl Harbor and the 429 shipmates of my Grandfather who went down with the “Okie”. Roger Douglass, December 7, 2011.
Gordon Elmer Douglass was born September 30, 1918 in the small mining town of Eureka, Utah. His father was Samuel Douglass and mother was Pearl McClellan Douglass. Grandpa Douglass was very generous to me. About a year before he died he helped me pay off a large debt that I owed. I could never repay him but I named my first born boy, Gordon Roger Williams Douglass, after him. Grandpa Douglass was from a generation that has been named The Greatest Generation because of the sacrafices their generation made to the United States of America to make it a better place. This was a generation that suffered through The Great Depression and World War II.
December 12, 1940, my Grandfather was commissioned Ensign in the United States Navy and
was assigned to the USS Oklahoma which had been based at Pearl Harbor six days earlier. The USS Oklahoma was a World War I era ship that had been commissioned May 2, 1916. She was modernized between 1927 and 1929 and was made famous in 1936 for rescuing U.S. citizens from the Spanish Civil War in 1936.Pearl Harbor as Remembered by Gordon Elmer Douglass (1918 - 2006)
“I’ve always had a good memory for people, and at a church fireside I saw a fellow who looked like Keith Taylor. I looked at his right hand and he was missing his thumb, so then I knew it was Keith. He didn’t recognize me until I introduced myself to him. I said that he hadn’t seen me since I was 13 in 1932, because that is when I moved to Salt Lake. He said, “You haven’t seen me since I was 8, because that is when I moved away.” He seemed quite excited about meeting someone from home and he gave me his card. He said that he now had a large room with two beds, and if I ever needed to stay in town overnight, to call him on the phone.
On December 6, I had the coding room watch from noon until 4:00 PM. I thought that if the boat to shore was late that I might still have time (to go see Keith.) I ran to my room and changed clothing, but by the time I got to the gangway, the boat was on its way to the officers landing. We were never allowed to call a boat back, so I just went back to my room, and felt sorry for myself. I had notified the duty officer and the wardroom that I was going ashore. Now I notified the steward that I would be aboard for dinner. As I walked into the wardroom, Ensign Stern was playing the record Perfidia on the Victorola. He asked me if I was going to stay aboard ship. I replied that I was, and he asked me if I would stand by for him so that he could go ashore. I agreed, so he called his duty officer, who declined his request because I was not a qualified engineering officer.
I lay down on my bed to rest before changing back to my uniform. I was just settled down and almost asleep, when the Officer on Deck announced that in 10 minutes an extra boat would be leaving the USS Maryland, which was tied to the Okie’s starboard side. I jumped up to go ashore. Then I thought, no I’ll just stay aboard now. I became restless though. Whispers came to me saying, “Gordon, you don’t get enough exercise. Go ashore, go out on a date, have some fun.” I said, “Okay, okay.” I jumped up and went to my wall safe. I don’t know why, but I removed all my money from my safe ($280.00). I put $30.00 back, which was enough to pay my mess bill. This was an odd thing for me to do, because I never carried more than $28.00 with me. I packed a bag with shoes, socks, trousers and shirt. I took the extra bag of clothes so that I could go on a hike if I wanted. Then I ran topside and arrived just in time to board the extra liberty boat.
As soon as I got to town I went to the mission home, changed into the clothing that I had in the bag, and called up to ask Roseanne to come on a hike with me. She countered by inviting me to dinner first. By the time we had finished dinner, we decided, instead, to go to a move. The movie theater was not far from her house, so we walked to the movie. We passed the Waikiki Ward and the LDS Mission Home on the way. As we got in front of the Mission Home, she asked me if I were going to church in the morning. I said “Yes,” and I immediately thought of the invitation that Keith Taylor had given me. I asked her to excuse me for a minute. I went into the mission home and phoned Keith. The phone rang several times and I was just about to hang up and he answered. He hesitated when I asked him if I could stay with him, but he finally said, “Okay.”
The reason Keith had hesitated having me come was because he had lost his big room and was now in a small room with just one single bed. He also told me that before I phoned, he was on his way to town and had forgotten something. He came back just as the phone was ringing.
Keith and I rose early on December 7, 1941. He taught a Sunday School class at a small branch of the LDS Church, which overlooked a small part of the entrance to Pearl Harbor. His class ended at 8:00 AM.
When we came out of the building, we could hear explosions from far away. There were puffs of smoke in the air. Someone asked me what was going on. I replied that it must be army maneuvers of some sort, because the navy didn’t have anything scheduled for today. How dumb could I be? I had been so critical of our captain for not being vigilant, and now I was as bad as he. Army trucks and men were traveling in long lines on the road. An army guard kept our car from the highway until all of the army convoy had passed by. We were in President Jensen’s car and his radio was on, but all that we could hear was static, so he turned the radio off.
When we arrived at the mission home, Keith went into the kitchen where the elders were talking and I went to the bedroom and changed into my suit. One of the elders came in where I was changing clothes and said, “Do you know that we are at war?” This elder was quite a gullible fellow who was the recipient of many pranks, and I assumed that Keith was pulling his leg. I said, “Yea.” He said, “Well, what are you going to do?” I said, I’m going to put my suit on and go to church.” I then said that Keith was just kidding him. He then said, “Well Keith may be kidding, but the radio announcers are not.”
In the kitchen the elders were huddled around the radio and the announcer kept saying, “The Japanese have attacked Pearl Harbor. All service men report to your units and all civilians stay off of the streets.” I threw my tie over my head, slipped on my shoes without tying them and ran out into the middle of the street. I commandeered the first car to come my way. It was a taxi and six other servicemen were in it. These town taxis were not allowed on the base, so he dropped us off at the Alexander Young Hotel, without collecting our fares, and proceeded out to find more service men. The next taxi took us to the naval base.
The guard didn’t allow the taxi on the base. We had to get out of the taxi, identify ourselves at the gate and walk to our various locations on the Naval Base. It took a long time to get through he gate because our ID’s were checked more closely than they ever had been before. There were thirty or forty officers and men waiting to get into the base. There was a big long sheet of very black smoke out in the bay. As I ran to the officers boat landing I heard one sailor holler to another that the black smoke was coming from the Arizona, and that the Oklahoma was sunk. My heart sank with the ship. I was supposed to be on the ship with the 81 men in my division.
When I arrived at the Officer’s Club Landing, I looked over to where the Okie was berthed, and I saw a mast through the smoke. The Okie isn’t sunk after all! A motor launch came to the landing and the Coxswain announced that he would take all officers to their ships, so I boarded the launch. One of the officers was rip-roaring drunk. He kept saying or rather crying or sobbing, over and over again, “Why the dirty rotten little yellow sons of B’s!” We went to the right and passed the ship of the drunken officer. The ship’s Officer of the Deck refused to allow him to come aboard. He said that they had enough to cope with without having a hopeless drunk on their hands. So we had to endure the endless cries of the drunken officer.
In the moments of stress, I had forgotten that the Okie was tied up to the USS Maryland. It was the mast of the Maryland which I had seen through the smoke. We passed by the Okie and indeed it was bottom up. As we passed by, in my mind’s eye, I could see the 81 men in the “C Division,” down in the depths of the sea, struggling for air and floundering in the dead air spaces. I didn’t know until later that there were no dead air spaces. Our super efficient new captain had left all the compartments open so that we would be ready for a possible inspection on Monday, December 8, 1941. Because of the compartments being open, the ship was sunk in 11 minutes.A group of low-flying torpedo planes dropped three torpedoes into the port side of the Okie. One of these torpedoes went into the radio shack (my battle station) and exploded. A fourth torpedo followed in the wake of that one and exploded right in the radio shack. I reflected upon the events of December 6, 1941. If I hadn’t met Keith Taylor at the fireside, if I hadn’t listened to the promptings telling me to go ashore, if Ensign Stern’s duty officer had approved me to stand by for him, if Roseanne hadn’t asked me if I were going to church just as we passed the mission home, if Keith hadn’t forgotten something so that he had to return to where his phone was, if he had told me that he didn’t really have room for me now that he had lost his second bed, then I would have been aboard ship and would have gone to my battle station where two torpedoes exploded.
We lost all of our battleships in one fell swoop. Fortunately for us none of our aircraft carriers were in port. The carriers were scheduled to be in port, but for various reasons were not there. Our loss of manpower was very severe. The war was to be waged with aircraft and submarines. These old captains and admirals were forced into accepting air warfare, because their old battleships were now gone. These old battleships were restored and used later in the war to shell some of the Japanese islands. The number two, 2-gun turret was taken from the USS Oklahoma and installed on the USS Nevada. The number two, 2-gun turret was taken from the USS Arizona and also installed on the USS Nevada. These guns were fired by the USS Nevada against Iwo Jima and other islands. So the entire battleship force, which was destroyed at Pearl Harbor, managed to participate in some manner in the war against Japan.
My Grandfather, Gordon Elmer Douglass’ story was originally published December 5, 2006 in the Red Rock Reporter (Kanab, Utah). The article was written by my uncle Kent D. Douglass. I have borrowed heavily from my uncle’s story. Being that December 7, 2011 is the 70th anniversary of the attack on Pearl Harbor, I wanted to remember not just my grandfather, but all those who have served this greatest nation on earth in all wars from The Revolutionary War to Afghanistan. It is my prayer that God keep us free from tyranny and oppression and that great men rise up once again to make sacrifices that will benefit not just the United States, but all people of Earth.
Going To Church Could Save Your Life One Day
Note: This is a letter home from my Grandfather, to his mother. His ship was the U.S.S. Oklahoma. His ship was hit by five Imperial Japanese Navy torpedoes. Twelve minutes after she was hit, she was entirely capsized. 429 of her crew were killed or missing.
Dear Mother,
It looks like I made out my allotment for too much money. Will you send me a money order for about $50 or $80? Do not put my rank on the money order -- just my name. Also just put my name on the letters you write. Address your letters just like I have the return address written on.
I haven’t heard from you or Jean for about five weeks now. Have you been writing? How was Christmas and New Years? It looks like I’ll be working both days.
December 6th I stayed overnight with Keith Taylor and went to church the next morning -- so I wasn’t even at Pearl Harbor during the attack.
I tried to find Gerald Stehli, but couldn’t. I’ll have to find out what whip he’s on, or I won’t be able to find him.
Love,
Gordon
P.S. What are Jean and Evan going to do now?
WILLIAM DOUGLASS & AGNES CROSS: Immigrant Ancestors & LDS Converts
WILLIAM DOUGLASS & AGNES CROSS
Immigrant Ancestors & LDS Converts
By Ronald Douglas Coleman
*Note: I did not write this article. I am sharing it here to: 1. preserve it in case the other site I took it from goes down. 2. Because William Douglass and Agnes Cross Douglass are my Grandfather's grandparents.
The site from which this was taken is Ronald Douglas Coleman's site, Ballybentra.
There is no one now living who knew William or Agnes Cross Douglass. The following biography attempts to describe them and their lives from written recollections and extant records, both here and in Great Britain. This account is a product of thirty years of my research, plus ten trips to Ireland and Scotland, exploring the lands, homes and records of our beloved ancestors. We are soon to embark on an eleventh trip to Ireland. I am sure, as with each trip before, we will come home with greater love and deeper appreciation for William and Agnes Douglass.
Effie Douglass Townsend, who was born in 1876, was a grandchild of William and Agnes, the daughter of Joseph Smith Douglass. She was sixteen when William died and thirty when Agnes died. She well knew her grandparents and has often described them. She recounts that she had a vivid memory of both their appearances and personalities. Effie describes William as a real aristocrat and Agnes much like Queen Victoria:
“He appeared to be proud, yet underneath was sweet and humble. He did not waiver one instant in any decision for what he thought was right or righteous. Of medium height, possibly about 5 feet 6 inches, and inclined to be portly in his later years, he walked with head up and shoulders erect, carrying a beautiful gold beaded cane. This cane he did not need for any support, but was a customary part, like the heavy gold chain which (sic) he wore across his vest with the large gold watch carried in the left hand pocket of his attire as a dignified gentleman.
Perhaps because of the fact that he had learned the tailoring trade in his early days, he had an innate taste for fine materials in his suits. Always he looked immaculate, so much so, that often he was held up for ridicule by the more careless pioneer types of the community. For the winter season he wore black velvet vests and in summer, white linen vests. I remember hearing this story about Grandfather’s white linen vests—it seems he wore a fresh vest every day and if he accidently (sic) got a little spot on the one he was wearing, he changed for a fresh one. Grandmother decided it was foolish of Grandfather to have a fresh vest everyday when perhaps the used one looked perfectly clean so they folded the fresher looking ones, given them a quick runover with the flat iron and placed them back in the bureau drawer used for that purpose. The next day they found all the used, reconditioned vests crumpled on the floor. They could not fool Grandfather.
Have you ever seen a picture of Queen Victoria? Grandmother Agnes Douglass could have posed for one of those pictures. She was inclined to be “pleasingly plump” had medium ash blond hair, always combed away from the face, rolled somewhat on the sides, and coiffure finished with a neat little bun high on the back of her head. Aunt Matilda dressed her each day. Once I stood by watching the process over the shining tresses (which never actually turned gray) a beautiful lace cap was placed, sometimes white and sometimes black. Her dresses were of either soft muslin for summer or cashmere for winter, made perfectly plain with a baroque with a high neck line, buttoned straight down the front to a point usually with about a dozen or more small jet buttons, the button holes being beautifully hand tailored. No zippers in those days. When Grandmother was dressed for church or any festive occasion like a family dinner, she wore black, or some times wine or deep purple, real silk taffeta with flounces or bustle effect the style of the day seeing her thus one would never surmise her hardiness nor guess that she would carry a bed full of mortar up a ladder as a helper for Grandfather when they built, do-it-yourself-style, their first adobe home in Salt Lake City.”
William Douglass descended from a long line of fiercely independent and religious ancestors who fled Scotland during the persecution of the Covenanters in the early 1600’s and settled in the Six-Mile Water Valley[1] of County Antrim, Ireland in what is known as the Irish plantation period.
William was born 2 February 1819 in Ballybentra Townland[2] in the civil parish of Donegore[3], County Antrim, Ireland[4]. The Douglass estate home and farm, called Summerdale[5], where William was born is still in use and in remarkable condition[6]. He was the only known child of his parents Samuel and Agnes Gamble[7] Douglass. Agnes died before 20 November 1824 when Samuel married Mary Farrell[8]. Samuel and Mary had one daughter and then three sons[9].
Samuel Douglass[10] was a farmer who held a lease to one of the six farms in the townland of Ballybentra, which is about twelve miles northwest of belfast. The Ballybentra portion of the Douglass farm was comprised of 83 acres[11], plus an additional 24 contiguous acres in the townland of Ballysavage. Ballybentra abuts Ballysavage on its northern bordeer. This brought the Douglass holdings to 107 acres, a very impressive property for that day. The Douglass farm was located adjacent to Castle Upton in the Village of Templepatrick. Click the ‘maps’ category on the home page to go to the Ballybentra Townland map.
Samuel, a staunch Presbyterian, gave his children every educational advantage. William attended school continuously from childhood until sixteen years of age. He was then given his choice of careers. Family legend indicates William followed his interests and chose tailoring. This displeased his father who thought tailoring beneath the dignity of a member of the Douglass family[12]. It is believed that their disagreement may have caused William to leave home. It can be assumed at that time William apprenticed to learn the art of tailoring, either in Ireland or Scotland, because in about 1841, at the age of twenty-two, he established himself as a tailor in the town of Campsie, Stirlingshire, Scotland. He soon built a prosperous business there.
Please note that a different family legend exists in relation to why William Douglass left his home and went to Scotland. As already reported, William’s father remarried soon after the death of his first wife, Agnes Gamble Douglass. As was then custom, when a man died his oldest son inherited the family property. While William was Samuel’s oldest son by his first wife, Mary also had an “oldest son” by Samuel. It has been passed down through the generations that Mary pushed to have her firstborn son inherit Ballybentra instead of William. Both, or either legend may be true. To date, we have found no proof supporting either scenario.
Agnes Cross, like her future husband, William Douglass, was born in County Antrim, Ireland. Although she professed throughout her life that she was born 6 April 1818 at Carnmoney[13], we found record of her 20 April 1816 christening at the Carnmoney Church of Ireland in the town of Carnmoney, County Antrim. This proves she was not born in 1818. She was therefore, two years older than she admitted and some three years older than William Douglass.
Agnes was the second child and daughter born to John Cross[14] and his wife, Margaret Sarah McCune[15]. Seven more children, five girls and two boys, were born to Margaret and John Cross by April 1833[16].
We are extremely fortunate to have the autobiography[17] of Agnes Cross Douglass. Not only does it provide us with important historical and family data, it gives us personal detail and descriptions available no other way. We gain insight into the family life of the Cross family when Agnes states, “I was much cared for and taught to believe in the Bible and live in the fear of God, by my kind indulgent parents”.
Agnes was educated in the common schools near her home in Ireland, and then became a seamstress and dressmaker.[18]
Margaret Sarah McCune Cross, just thirty-seven years old, died 2 June 1834 in Carnmoney. The oldest child of this family had died at the age of four years, and the fifth child died about 1820 at or soon after her birth. Therefore, when her mother died, Agnes had just turned eighteen and was the oldest surviving child. For nearly ten years, she assumed care of her father’s household and became “mother” to her six siblings, the youngest of whom was just fourteen months old.
It is totally speculative why the recently widowed John Cross packed up his large family and emigrated to Campsie, Stirlingshire, Scotland in 1836 or 1837. It is uncertain when John brought his mother to join his family in Campsie, but she was listed living in his household in the 1841 census there. His mother returned to County Antrim and later died there.
About the time the Cross family settled in Campsie, they joined the Established Church of Scotland[19]. Nine years later, John died at Lennoxtown, Campsie, Stirlingshire, Scotland on 8 October 1845 at the age of forty-six.
Ballybentra, birthplace of William Douglass, and Carnmoney, birthplace of Agnes Cross, are situated approximately nine miles apart. We do not have any evidence or family tradition that Agnes and William knew each other in Ireland. But, having personally visited both of their Irish homes and the quaint little village of Campsie, it seems probable that they must have known each other after they separately immigrated to Scotland. Agnes, with her family, was included in the Scottish 1841 census of Campsie. William Douglass was not listed in the same enumeration, but likely lived close by, perhaps in the nearby city of Paisley that was heavily populated by cloth industry workers.
We know for a certainty that both William and Agnes heard the principles of the Gospel of Jesus Christ of Latter-day Saints proclaimed by the missionary David Wilkie in the early spring of 1842[20]. We learn from the diary of Andrew Sprowl that David Wilken (sic) preached in Charleston, Paisley Branch, February 17, and on February 28, 1842 he preached at Portland Street, Glasgow. The diary states Elder Wilkie again preached at Charleston on Thursday, 28 May 1842. In the summer of 1842, not long after Agnes and William’s baptisms, Elder Wilkie was sent to labor in Ireland very near the area that William and Agnes had been born and raised. William and Agnes were the only members of their immediate families to join the church. They too were among the early Mormon converts in Scotland.
On 14 October 1842, William Douglass and Agnes Cross were married in Belfast, County Antrim, Ireland. Their first child, Margaret Sarah Douglass who was named after Agnes’ deceased mother, was born on 4 August 1843 at her father’s birthplace in Ballybentra. We know from Agnes’ own hand that her firstborn, Margaret Sarah, was born in the Civil Parish of Templepatick (Ballybentra).
It is less than twenty miles across the channel from Stranraer, Scotland to Larne, County Antrim, Ireland, and throughout time it was common for people to cross back and forth for marriages, christenings, and the like. Stranraer was the closest Scottish port to Ireland. However, the Douglass’ ventured back and forth from Ireland to Scotland traveling by ship from Larne, Ireland to Campsie, Scotland, across the sea and on the Firth of the Clyde Waterway, a distance of approximately a hundred and sixty miles. While Stranraer was closer, the cloth industry center was in and near Paisley and Glasgow.
We are unable to say for a certainty whether they were still residing in Scotland after their conversion and traveling back and forth to Ireland to share their marriage ceremony and the birth of their first child with family still in Ireland, to be with or near Elder Wilkie and the members there, or whether they had returned to Ireland to live. However, the fact that they sailed from Scotland to Liverpool strongly suggests that they had maintained their residence in Campsie.
Five shiploads of Mormon emigrants sailed from Scotland to Liverpool, England in the year 1844. William, Agnes and baby Margaret sailed from Scotland to Liverpool on 10 September 1844. On Thursday the 19th they boarded the ship the “Norfolk” along with 140 other Mormon converts and at 3:15 p.m. sailed from Liverpool for New Orleans, Louisiana, landing on 11 November 1844[21][22]. The “Norfolk” held the twenty-eighth company of Saints to sail for Zion in America, and was the first shipload of converts to sail after the Prophet Joseph Smith was martyred. They arrived in St. Louis, upriver, on 23 November 1844. Several printed family histories state the Douglass’ wintered in St. Louis until the spring of 1845 then resumed their travels to Nauvoo, Illinois. However, in her autobiography Agnes states, “…. in September 1844 and went to Nauvoo, Illinois, where we purchased land and built a brick house, which we were obliged to leave in the spring of 1846 on account of the great mobbings and persecutions from the ungodly.[23]”
William was ordained a Seventy by Jedediah M. Grant in the Nauvoo Temple, 27 October 1845. He was a member of the 31st Quorum of the Seventies in the “City of Joseph”. There were a total of 33 Seventies Quorums in Nauvoo. The Seventies’ Hall was so busy that each Quorum could schedule a meeting only once every three weeks. On 17 January 1846 William Douglass’ name appeared on a list of the sixty-five members paying sixteen cents each for the purchase of consecrated oil for the Endowment and other purposes, and also for the assistance of Joseph Young[24], Senior President of the Seventies Quorums and the brother of Brigham Young.
William and Agnes’ second child, a daughter that they named Agnes, was born at Nauvoo on 28 December 1845, during the height of the persecutions.
Agnes continued her story with, “At that time the mob burned the property of the Saints and mobbed and murdered those who were unable to leave Nauvoo. We left Nauvoo on the sixth day of April 1846, my second child being then three months old.” This of course, was Agnes’ thirtieth birthday.
We feel great appreciation and affection for William and Agnes and their young family when we read her firsthand account of the persecutions and exodus of the Saints. “ We went down the Mississippi River as far as Keokuk on a flatboat and were one day and night out in a very severe rain storm without any shelter. At Keokuk we got on board a steamer and went on down to St. Louis, Missouri. We remained there until the spring of 1848. During that time my husband and I worked hard almost night and day, and accumulated a fitout (sic) of provisions, clothing, etc. for to last us 18 months and a team and wagon.”
It seems surprising that in Agnes’ autobiography she did not mention the fact that their baby daughter and her namesake, Agnes, died while they were in St. Louis earning the necessary funds to finance their trek westward. Agnes, born 28 December 1845 at Nauvoo, died fourteen months later on 24 February 1847. She is buried in the Old Methodist Burying Ground in St. Louis.
We gain insight to William’s character and personality from Orson F. Whitney[25]. He reports, “In April, 1846, the exodus to the West having begun, he (William Douglass) left Nauvoo and went to St. Louis, where he worked at his trade for a time, and then engaged in the mercantile business. He would take goods into the country, sell them and solicit orders for more. He prospered in this line of work. He had a genial, lively nature, and was popular both with the people and with the merchants, who when he made known his intention of moving West, expressed much regret, and desired that he should take a stock of goods and continue business with them after he had reached his journey’s end. Having settled his affairs, and provided himself with a good supply of clothing, farm implements and provisions, he and his family set out for the Rocky Mountains.”
Agnes stated, “We left St. Louis on the 10th day of March with an ox team and arrived at Winter Quarters about the middle of April. We left Winter Quarters on the 17th day of May and on the 18th my oldest son, William John, was born in Potawatomy (sic) County.”
Additional details of their travels and the following account in Agnes’ autobiography are found in History of Utah[26]. “They left St. Louis on the 10th of March 1848, traveling by team to Winter Quarters, where they arrived in time to join the first companies that emigrated to Salt lake Valley that season. They were comfortably outfitted with a new wagon, two yoke of oxen and two cows, and were organized in President Brigham Young’s company, first division, Erastus (sic) Snow, captain. They left Winter Quarters for the Elkhorn, where the companies were organized, on the 17th of May, and the next day, while still en route, Mrs. Douglass gave birth to a child, her eldest son, who was named William John. On May 21st they resumed their journey to the Elkhorn, and on the 2nd of June a general start was made for the mountains. The Douglass family arrived in Salt Lake Valley on the 23rd of September.”
Agnes provides us with personal details of that time with these words, “On the 19th my husband had to return to Winter Quarters to procure some articles that we were in need of and during the time he was gone a very severe storm came on and the sisters who were in attendance being weary had retired, leaving some of my clothing out on the line to dry and not wanting them to get wet I stepped out of our wagon in the strength of Israel’s God and gathered my clothes piece by piece until I had them all tucked in the front of our wagon and I was not one whit the worse for God had given me strength sufficient to my day.”
“On the 20th we resumed our journey, and crossed the Horn River (also called the Elkhorn) on the 22nd, on a raft of our
“We were in the first company, Brother Lorenzo Snow (sic) the Apostle our captain. We traveled over trackless prairies, made bridges and made our wagon roads, except some few times when we could find and follow the pioneer’s track, who had traveled the same road in 1847.”
“We arrived in Salt Lake Valley on the 23rd of September 1848, having stopped two days at Green River so that President Brigham Young and company might get in head of us. At the time when we arrived, there was not a street, house nor a fence where Salt Lake City now stands. All there was barren waste.”
William, Agnes, Margaret Sarah and William John Douglass were just four of the 4,000 Mormon pioneers who crossed the plains and arrived in Great Salt Lake City during the year 1848. Although they celebrated their safe arrival, they never forgot baby Agnes, born during the height of the persecutions in Nauvoo, who at the age of fourteen months they had buried in St. Louis.
We learn additional specific details pertaining to our pioneer’s trek across the plains from The Church Emigration Book, Volume 1, 1830-1848. The following chronological items give additional insight to the contributions they made and the challenges the Douglass’ and their fellow travelers faced:
• 1 May 1848 Brigham Young held a 10:30 a.m. meeting at the store in Winter Quarters. He said that those going west to meet at the Elkhorn. William’s company built a bridge over the Papillion River, as it shortened the trek over three miles
• 2 Jun 1848 (Friday) Lorenzo Snow’s Hundred started yesterday (Thursday, June 1st)
• 12 Jun 1848 Lorenzo Snow’s Company crossed the loup Fork on the banks of the Platte River
• 25 Jun 1848 They were on the banks of the Platte River and had traveled 21 days averaging 14 2/3 miles per day and they laid by for nine days (rested)
• 9 Jul 1848 W. W. Phelps composed the hymn, “The Saints Upon the Prairie” while with the first company, including the Douglass’, who were all in Ash Hollow area (The Second Division, under the command of Heber C. Kimball, was seventeen miles behind them)
• 12 Jul 1848 First Company in sight of Chimney Rock, Wyoming
• 13 Jul 1848 Camped at ancient bluff ruins, 419 miles from Winter Quarters, eighteen broken down wagons and six without cover who came from Salt Lake; on traveling days started about 7:30 a.m. and stopped for each day and unloosed the cattle at about 3:30 p.m.
• 19 Jul 1848 Laramie Peak in sight
• 20 Jul 1848 Porter Rockwell arrived in their camp and brought mail from Salt Lake City; stopped at Green River for two days
• 11 Aug 1848 Wolves mauled our stock in great number; passed under Independence Rock
• 16 Aug 1848 More cattle died; “bad water”
• 20 Aug 1848 Last crossing of the Sweetwater; Lorenzo Snow’s Company started across first
• 24 Aug 1848 frost in buckets, ¾“ of ice
• 30 Aug 1848 Wednesday On the Sweetwater, 764 ½ miles from Winter Quarters
• 16 Sep 1848 Ice freezes in buckets; frosty mornings
• 23 Sep 1848 Saturday First Company arrived at Great Salt lake City
Land distribution in Salt Lake City in 1847 and 1848 was by apportioning, by lottery, city lots to applicants with permission for building. A city lot could be bought for $1.50, with $1.00 of that going to the surveyor and the remaining 50 cents to the clerk for recording. Each allocation and subsequent deeds and transfers were written by hand on pieces of paper, two by three inches[27].
An exhaustive search of the Salt Lake County land records finally disclosed a reference to a document having been filed in the office of the Salt lake County Recorder showing William Douglass to be the “original occupant” of all of Lot 5, Block 13, Plat “B”, Salt Lake City Survey[28].
Agnes relates, “On the 6th of October there was a conference held in the camp where council was given that the brethren should organize into companies for the purpose of cutting hay, making adobies (sic), timber, etc. which was gathered together and was divided so that all had hay for their animals and shelter for themselves for the winter.” William went with the haying party[29].
Agnes continues, “In 1849, my husband mixed the mortar and layed (sic) the adobies (sic) to build our first house in the valley. I, waiting on him, carrying the adobies (sic) and mortar.”
Throughout the years, Agnes and William related to their offspring how in 1849, William mixed the mortar and laid the adobes with the mortar to build them a good, albeit humble home. Agnes assisted by mixing mud with her feet and carried the mortar and bricks. Their home still stands.
“That same year when our crops were coming up green, the crickets were so numerous that to all appearances, the crops would be destroyed by them when suddenly there came such numerous floods of seagulls and covered the lots like a heavy fall of snow and devoured the crickets, eating and vomiting until they had the crickets all destroyed and saved our crops.”
“In 1855 there was what is known as the grasshopper war when many suffered for want of food, but through the blessing of God myself and family were provided for and never suffered through want. During the scarcity of food there was a honey dew (sic) accumulated on the trees, which lasted for a number of weeks. The people gathered and made it into cakes like maple sugar and payed (sic) a tithing of it the same as any other product.”
“We lived in Salt Lake City in peace, with the exception of the Indians who were troublesome at times, until 1858 when James Buchanan, being then President of the United States, sent an army, the flower of the government, out to thwart the purposes and work of the Almighty God. We then vacated our homes and were ready to put the torch to them if necessary, but what was meant for our destruction by the government, God turned for the good of His people. The inhabitants of the Salt Lake City and northward moved south and the Army marched through the city and to the southwest where they settled a fort known as Camp Floyd, the erection of which gave employment to many of our brethren.”
“In 1858 and 1859 we raised good crops and supplied the army with grains, vegetables, etc. and thereby procured everything that the people needed to make them comfortable.”
“The army remained at camp Floyd until the Civil War between the north and south in 1862 (sic) when it was called back, leaving the Saints in comfortable circumstances through the blessing of God.”
During the ten years that William and Agnes lived in the First Ward of The Great Salt Lake City, as it was then called, five more children were born, namely Samuel, Matilda, Eliza R., Joseph Smith and Mary Elizabeth[30]. All five were born in that first humble adobe.
It is noted that the sixth child born to Agnes, named Eliza R. Douglass, was born and died there on 23 July 1853. Margaret Sarah Douglass, firstborn of William and Agnes, died in Salt Lake City on 22 July 1854. While there are extant records of the cemeteries in Salt Lake City for that time, no record was made of their burials. Perhaps they were buried on family property instead of a cemetery, or records simply were not generated for all burials at that time. A search of the computerized burial records of extant records for the entire state, available online from the Utah State Historical Society, also failed reference them.
Salt Lake First Ward, originally called First Camp, was organized on 22 February 1849, with David Fairbanks as Bishop. It comprised the territory south of Sixth South to Thirteenth South and from Sixth East to the mouth of Emigration Canyon. The land east of Ninth East was open country with gullies, ravines, small streams and the habitat of plentiful wildlife.
Our Douglass’ had built an adobe home on southeast corner of Seventh South and Eighth East, directly across from the site of the original First Ward building still at that location. The address of the original adobe, still standing, was 729 South Eighth East. The Presiding Bishop, who controlled all property at that time, assigned that particular parcel of land to William for a home site.
William and Agnes Douglass were active participants in the settlement and development of the First Ward and Salt Lake City. They also mingled with the early Church leaders and the pioneer Saints.
Orson F. Whitney reports, “He (William Douglass) assisted in making canals, irrigating ditches and other public improvements, and aided with his means during the early troubles with the Indians”[31]
They saw many of the early improvements in the Great Salt Lake Valley including a gristmill and a sawmill built during 1848 and 1849. Brigham Young supervised the construction of an apartment building at the corner of Sixth East and Sixth South. It was built to accommodate the workers of the mills. Alexander Brim built a tannery, on Seventh South between Eighth and Ninth East. A brother Moon built a multi-story apartment building for his wives on Seventh South and Eighth East. On the opposite corner he built a blacksmith shop. William Henry Warburton established his blacksmith shop on Seventh East between Sixth and Seventh South. Because a grocery store was needed nearer than the ones downtown on Main Street, Joseph Warburton built a small frame building on the corner of Seventh East and Seventh South and began a grocery that served the locals for many years before it was replaced by a brick store.
Other early improvements include the first drug store on the corner of Seventh South and Seventh East that was built and operated by Doctor John Milleron. Carpenters were in great demand because houses and buildings were needed for the many new residents and their animals. Brother Wardle, a contractor and builder, established a carpenter shop on Eighth East between Sixth and Seventh South.
The first school in the Ward was held in the home of Sarah J. Bement at 629 East Eighth South. The house was a story and a half structure with meager furnishings and was not equipped with blackboards, comfortable desks or efficient lighting. Textbooks were limited and conditions were generally primitive.
It was while living in the First Ward that Agnes joined the Relief Society. In her words, “I commenced my labors in the Relief Society while I lived in Salt Lake City and have been associated with it since 1854 an have taken an active part in doing good to my fellow beings and organizing societies of improvement.”
During the “Great Move of 1858”, William was asked by Brigham Young to take his family and colonize in Payson, Utah. Obediently, William and Agnes relinquished their property and the home they had built when they entered the Great Salt Lake Valley back to the Presiding Bishop and it was exchanged for property in Payson that subsequently became the site of Douglass home and businesses.
The Douglass’ built a substantial home in Payson on the corner of Utah Avenue and Main Street. Their long adobe home was on the northeast corner. The gabled room on the east became the first Douglass store. It stocked everything from oats to ladies bonnets that were millinered by Agnes[32]. Agnes operated the first millinery in Payson. Originally she used one room in her home. Click on the pictures link on the home page of this site to see a picture of their home.
According to Orson F. Whitney, “During the Blackhawk War William Douglass acted as commissary for the militia and aided materially the companies sent from Payson to protect the inhabitants of the Indian-raided districts.”
In 1861, William established a mercantile business, in which he prospered. Eight years later on 9 January 1869, he with others, founded a cooperative mercantile store. He personally put a large amount of merchandize to start the business, and in which he took stock[33]. For twelve years he was it’s successful superintendent.[34]” He also took stock in the Provo Woolen Mills and in the Z.C.M.I in Salt Lake City.
William’s expertise as a tailor, small business owner in Scotland and St. Louis, coupled with his faithful service and obedience in Salt Lake City likely contributed to his call to serve as superintendent. This mercantile was an extremely successful venture under his leadership, to the benefit of the stockholders and himself. William always kept the financial books for his businesses and the cooperative.
One account is given of William’s merchant trips to Salt Lake City for stock[35]. “Each trip involved a certain amount of risk as he usually carried several months worth of cash on his person. The country was sparsely settled and the trail by buckboard or ox-team was a long lonesome one, taking usually two to four days. On these occasions William carried a bamboo cane. Its handle was attached to a stiletto that was cleverly concealed inside the hollow stick. He was never called upon to use it, but there is little doubt that he could have ably defended himself.”
Marie Douglass Stevenson Stewart, great-granddaughter of William and Agnes Douglass and longtime resident of payson, further describes security at the Douglass Mercantile, “The accumulation of cash that piled up between journeys was another problem. Then as now, there were those who watched and waited for the opportune time to rob a store. A great deal of ingenuity was demanded of the merchant to protect himself. The day’s receipts were hidden in the bottom of a bean barrel, the toe of a boot, or any other place the storekeeper felt a thief would not be likely to look. Though William went to great lengths, even to putting bars on the windows, his store was broken into several times. To prevent robbers from damaging his new safe, where he kept only important papers, he hung a sign on the door: ‘This safe is unlocked’. One time he was awakened by noises and caught two thieves in the middle of ransacking his store. He thought he had taken them by surprise, but instead they surprised him by making their getaway through a large hole in the wall that must have taken many nights to chisel out. The snow that had counted on to cover their footprints had stopped falling and they were easily tracked to a straw stack where the loot was recovered.”
In 1880 or 1881, he retired from the cooperative and established a general mercantile business, named Douglass And Sons, with his oldest son William John Douglass[36]. Other sons joined them in the venture for a while before venturing out in other independent businesses.
William built a fine commodious store across the street from his original, which was then one of the best in Utah County[37]. The new store building was of frame construction with a high front. Above the main outside entrance was the inscription, “IN HOLINESS TO THE LORD” arched above the All-seeing Eye of Jehovah. The same symbol was above the entrance of each of the stores he had operated. Brigham Young had directed that these signs should be erected for the purpose of indicating to members of the church that in patronizing the store that displayed the sign, they were patronizing member of their own faith, a significant factor for church unity. President Young believed that the cooperative movement would it make possible to bring goods to Utah and sell them at low enough prices so all could afford to buy. The profits would go to the Mormon themselves[38].
William gave Agnes use of the original store where she sold bonnets, many of her own making. She was the first milliner in Payson. A few years after William built his new mercantile store, he had built two more two-story buildings, namely the Joseph Douglass building across the street and the Samuel Douglass Building one block south.
William John remained in business with his father until William’s death in 1892. Afterwards William John Douglass operated the store independently until his own death in Payson on 25 November 1905. William was very cautious and prudent and manifested remarkable enterprise in his own business methods. He also taught his sons and daughters well and they too succeeded in business. The Douglass and Sons store thrived until the 1940’s.
Effie Townsend gives great detail about the Douglass and Sons Mercantile, other business matters involving William Douglass and the Douglass family home[39]:
“Grandfather William Douglass became, from the small beginnings of a single large wooded dry-goods-box from St. Louis containing clothing and piece goods, one of Payson’s leading merchants. He had a keen sense of values, instinctively knew how to buy, how to gain the people’s confidence in selling and was a natural leader both in his family and with the public. Also, he kept his own books and always knew his own financial condition. All these qualities, coupled with the helpful frugality of his wife, made for success. His business was styled William Douglass and Sons. Naturally the whole family worked in the store, taking care of the stock and ‘clerking’ as they called it in those days. The final large two story building that William erected for his retail business, was on the corner, N.W. opposite the old home on Payson Main Street. A number of smaller frame buildings were attached on the west side of the brick building and still farther back was a large shed covering all kinds of farm implements. About one fourth of the city block was thus occupied. North of the building and between it and the old Fairbanks residence was a large adobe “Hall”. This hall William Douglass rented for storage of grain. The merchandise in the largest building consisted of dry goods, groceries, dishes, cooking utensils, clothing and shoes. The shoes and men’s clothing were kept upstairs. The clothing was neatly folded on long tables and covered with large white covers, while not being shown to customers. I must describe the stairway. It ran up in the back from the center of the store in a short mezzanine landing and then from both sides were shorter stairways leading to the second floor. To me as a child, this stairway was an ornate thing of beauty, constructed as it was of fine mahogany, the supporting spindles being beautifully carved, and the steps carpeted. It seemed like the vista leading to a grand hotel ballroom. This showed Grandfather’s excellent taste for fine things.
At the rear of the store was a small office with a desk. Here Grandfather kept his ledgers and worked part of the day “keeping books” A small window or opening near his desk gave merchant Douglass a good view of what was going on in the store. I almost forgot to tell about the wonderfully privileged large gray cat that sat on the desk or in the window. He was one of our Grandfather’s pets. The other was a canary which sang its head off almost, when Grandfather used a little wooden gadget which he kept in his pocket. When this was turned the right way between thumb and forefinger, it made a few notes like a canary singing.
No effort was ever made to make window displays. Outside the two front windows of the main store, such implements as hoes, shovels, rakes, etc. were on display, and also (what an item for collectors) were all sizes of heavy brass kettles, gleaming in the sunlight or catching the rain. Above the shelving about the middle of the west wall of the main storeroom, hung a very beautifully embossed framed motto which declared William Douglass’ characteristic attitude in his dealings with his fellow townsmen and showed his real moral fiber. It read, “Do Right and Fear Not”. The frame was oval and black, ornamented with a carved design. The lettering stood out boldly in beautiful old English. The “Do Right” was a vivid blue, and the “Fear Not” was a rich dark red, all lettering being accented with gold trading. This really fascinated me and were I now its possessor I would feel I had a real heirloom.”
The home of William and Agnes Douglass was on the lot which later came into possession of Mary Elizabeth Douglas Lemmon, daughter of William Douglass, who married Hyrum Lemmon. The Lemmons built a nice brick house on the lot and this is now (1961) the home of same Elizabeth Dixon McClellan, Granddaughter of William and Agnes. The old home, as we always thought of it, and later acquired, occupied the east half on one whole block, bordered on the East by Main St., on the North by First North, South by what was styled Depot St. The main adobe building of this home was once the store building and stood square with the N. E. corner of the city lot. The real home with its long front porch facing North and sloping roof to the South was added to the old store building, and was quite pretentious for those times. In the front part of the house, and next to the store building, was the master bedroom. Next to this going westward was a small family sitting room and library. In one corner of this was a boxed-in stair leading to three bedrooms above. Next to the sitting room West was the beautifully furnished old parlor only used (as was customary) for real state occasions. This I must describe to you more fully. Jane Elizabeth Dixon, who with her mother, Aunt Matilda, lived at the home and I had many a surreptitious peeps into this parlor. This room was beautiful and ornately furnished. To me as a child it could have been the abode of a real fairy princess. The walls of the parlor were white, the floor was carpeted with a rich (probably axminister) soft textured all over seamed floor rug in large flowered design, mostly in shades of rose. At the far west end of the room was a fireplace with black marble mantle above which was an exquisitely carved gold-framed mirror reaching from ceiling to floor, slightly tilted forward. This also was framed in carved gold. The beautiful white lace curtains at the windows were draped to either side of same, resting on ornate carved arms, terminating and exposed to the front with a single large gold leaf. A large square grand piano, ebony, with plush covered round adjustable stool was part the furnishing in this room, an elaborately carved, walnut table took one wall space, on which was placed the usual glass globe of wax flowers. The chairs were also of dark wood, with carved Queen Ann legs, round seats and oval backs and were upholstered in beautiful blended flower design. The parlor was not on the same level as the sitting room, one had to step up one or two steps, have forgotten how many. Near this door in a little niche was a Coocoo (sic) Clock which was a never ending wonder to all the Grandchildren.
Grandmother Agnes seemed to be always sitting in a rocker near the front window of the sitting room reading or doing some kind of hand sewing. She wore gold-rimmed glasses. When one entered the room and was in her presence she seemed to be looking through one as it were. I always seemed to have a guilt complex in her presence, not that she was not tolerant and forgiving but she expected every member of the family to live strictly all the laws of the gospel. Aunt Matilda’s domain seemed the low long kitchen, and the pantry on the south of the sitting room under the sloping roof. She was a wonderful person and took very good care of Grandmother. She was an excellent cook. The kitchen floor was covered with a rag carpet, a huge and old fashioned wood and coal stove (huge) with a high warming oven and water reservoir at one end which needed filling each day to insure plenty of hot water. When a meal was served in summer time (using the East end of the kitchen), on a large drop leaf table, a large rotating fan, with two large black wings looking like a bird of prey, was placed in center of the table wound with a huge key and then it began to rotate. This was not for cooling the atmosphere but to keep the flies away from the food. They also had wire covers for most platters, a modernized version which can be had to this day.
My memory of the large pantry with its huge wooden door cupboard seems to be centered on two things, first the strings of spiked and threaded hunks of bread hanging in festoons at all angles from convenient anchorage and secondly of the large table covered with hundreds of creamy fat silk worms feeding on mulberry leaves. One might have called these unusual projects “Grandmother’s Hobbies”. Nothing was ever wasted in this house. The bread was dried and saved in case of famine. Later a separate adobe one room building was erected south of the kitchen and a meeting place for the Grandchildren when our mothers visited in the regular family quarters.
On a trip to Salt Lake City, Grandfather purchased one of those German music boxes with pin studded brass rollers over which perforated rolls of paper could be wound by inserting the groove and turning a handle. We had only three or four rolls which were played over and over again. Old Grimes as one and Auld Lang Syne was another. I can just see cousin Charlie Dixon now, grinding out these wonderful old tunes. He considered this his prerogative to put on the show and would not let any one of the cousins do the turning.
The little half-block, the old home, the barn, the orchard, the vegetable garden, and lastly the flower garden, seemed like a large country estate. Thus the things of our childhood memories assume such magnified proportions. In season we all ate our share of red June apples and the big sweets. We played croquette under their shade and did a little of magical childhood courting when we were privileged to bring home some of our friends. My husband, all through the years talked nostalgically about the red June apples and the vegetable garden. In a little corner West of the parlor had a row of sage, also some wormwood which I was forced to sample a lot. Next to the picket fence on the Main Street side were planted old fashioned pinks, peonies, pansies, and bleeding hearts. Children could stop and look through the white pickets and sometimes tried to reach a coveted flower. Grandmother’s favorite was the bleeding heart, because of its significance on the Douglass Coat of Arms.“
William was known as charitable, benevolent, straightforward and honorable in his dealings and “Do right and fear not” was his personal motto[40]. He was of a jovial disposition and always enjoyed good clean wit.
While William operated the mercantiles and other business ventures, Agnes chose to devote countless hours researching and documenting both the Douglass and Cross genealogies. Agnes took the opportunity to return to the land of her birth in 1873 when she went to Great Britain, laboring for some time doing genealogical research. She also accompanied her son, Samuel, to the homes of their families still in Ireland and Scotland, and then home from his mission to Great Britain. They sailed home on the ship, the Nevada, with other Mormon travelers in July 1873. The Mormon Immigration Index – Personal Accounts, includes the following account:
“Departure of the Third Company. On Thursday morning last, at 10 o’clock, the fine steamship, Nevada, Captain Forsyth, left Liverpool, for New York, with 283 souls of the Saints on board. Of this number there were 150 from the Swiss and German Mission. With only a few exceptions all the Saints in this company are booked through to Utah. Elder Elijah A. Box is placed in charge of the company and is assisted by Elders George Crisman, D. Cazier and N. H. Clayton, all of whom are returning missionaries. Elder Henry J. Smith, who speaks German, will assist Elder Box, as far as Omaha, with the Swiss and German Saints. Elder Erastus Snow who has traveled during the last three months, through the Scandinavian Mission, instructing and comforting the Saints, also embarked on the Nevada n his return home. Sister Douglas (sic) and her son, Brother Samuel Douglas (sic), junior (sic), after spending several weeks among their relatives in Great Britain, also return home with this company. Our prayer is that these returning elders and Saints may be carried safely over the ocean and on the railroads, and that when they reach the land of Zion they may rejoice in the society of relations, friends and acquaintances.”
In 1891, Agnes again accompanied a son on a mission to Great Britain. She and her youngest son, Joseph Smith Douglass, went to Ireland and Scotland where she again collected a large number of Douglass and Cross related names and data for temple work. Joseph was married and the father of four and one on the way when he was called on this mission.
Agnes engaged many of her immediate family in performing the sacred temple ordinances for these ancestors over the years. With great personal sacrifice she traveled to the Logan Temple to do this vicarious work. Her ‘Temple Record Book’ lists the names and dates in her own hand.
Marie Stewart also provides great insight to life in the William Douglass home. She declares, “The following years brought many luxuries. William was indeed Payson’s Magnificent Amberson. He and his wife were the natural host and hostess for the town’s visiting dignitaries. Their home, with its lush Georgian furniture, provided the proper setting for fine entertaining. Brigham Young, a close personal friend, was an overnight guest on many occasions.”
It is best to use Marie’s exact words to further illustrate their lives [41]:
“William’s youngest daughter, Mary Elizabeth, was a bright eyed beauty, and had a wit with an edge on it like her father’s. She was the apple of his eye and very close to him, refusing to leave his store even after she married. Finally, her husband, Hyrum Lemmon, built a store of their own.
His other daughter, Mrs. Charles Dixon, and her three children made their home with her parents. She was widowed shortly before her little girl, Jane Elizabeth, was born. These little grandchildren added much life to the household, and made more mischief than William ever knew. He was in the habit of having a hard-boiled egg for breakfast. His little granddaughter Jane took a great interest in this egg for occasionally he didn’t eat it. Before the hired girl could clear the table, Jane would slip it into her pocket, and later in the day exchange it for candy at her grandfather’s store. Its sale never failed to bring back an enraged customer. No double William spent many hours pondering over who the culprit was who was selling him hard-boiled eggs.
Before the railroad came to Payson, William had a fine buggy sent out from St. Louis. He had to travel by horse to American Fork to get it. It was drawn by two fine Hamiltonians, the first of that breed in Payson. They were grained and groomed until their coats glistened in the sun. William and his wife indeed made a fine pair as they drove up in their new buggy each Sunday for church. So fine that a sermon was preached cautioning the congregation to refrain from trying to out-do their neighbor in their attire. William knew they were speaking directly to him. The next Sunday instead of dressing in his usual silk top hat and frock coat, he appeared in the old clothes that he wore to do his chores. His wife wept when she saw him and he reconsidered.
Young Bill Calkins did the driving and was a boy of fifteen when he went to work for the proud and peppery Scotchman. He was hired for fifty cents a day and on one occasion to pull the nails out of packing boxes and stack the boards neatly by the house. He finished the job in good time and was told to report for work the next morning. The next day his task was to move the boards back under the shed where the boxes had been originally. On the third day to his astonishment, he was told to bring them over by the house again. So this went on day after day, moving the boards back and forth from one place to the other. Finally, at the end of the week he was paid with a five dollar gold piece. “ I have no change sir,” stammered the youngster. “That’s your pay son,” William replied. Somewhat bewildered, Bill asked hesitantly, “What are the extra two dollars for?” “For doing your work and keeping your mouth shut,’ was the answer. Bill never forgot this incident and retold it many times.
William, no doubt believed that when a man earns what he has, he appreciates the value of a dollar. Once his son Samuel, after washing his hands at his father’s store, went to throw the water out the back door and accidently (sic) threw the china bowl with it. He knew his father well and hurriedly put the broken pieces in with the trash and replaced it with a new one exactly like it. But, William discovered the broken basin and bringing the pieces into the store where his sons were busily working said, “I don’t suppose anyone here knows anything about this?” There was no answer. As William returned the broken bowl to the trash, he said to his little grandson Samuel Jr., “A fool and his money are soon parted.”
A glimpse into William’s tender side comes from her story about his cat. William kept a cat in his store, across the street from his home, and every morning carried a saucer of milk across the dirt road to his dear pet.
We are extremely grateful to Marie for her generosity and sharing her memories and research with us since 1986. Her devotion to all generations of our Douglass family throughout time can never be repaid.
Diaries and journals of Payson residents provide us with little vignettes of life in the little town of Payson during the 1880’s[42]. Despite all the early hardships of establishing homes and businesses, the Douglass’ and their neighbors enjoyed many celebrations and holidays. It is noted that the Douglass home was often used during such festivities.
“Tuesday May 5, 1883, the Sunday School held a grand festival in Dixon’s Grove to day (sic) and had a very orderly time under the comeets (sic-committees ?) there was swinging and running, and walking and wheel barrow running and quailing and picking up balls and cquoting (sic-croquet ?) and plenty of music from three bands and the select band took the best by all odds, then dancing in the Hancock Hall and on Douglass’ Cellar floor for the small children till six p.m. when the City Hall and the Hancock Halls were opened to the more stronger dancers and was kept up with great spirit and vigor till morning.”
“Wednesday July 4, 1883, grand celebration firing of cannon, flags flying, meeting house full and good time in general. Matinee in the Opera House for the children at 2 p.m. and at night a good play and a good house dance in the Huish Hall, rain in the afternoon, high wind and dust, the day past of well and no one hurt, plenty of ice cream to be had for the cash.”
“Tuesday July 24, 1883. Pioneers (sic) Day guns firing at day light, music by the bands, then more musket firing, the people all alive, the bell is now ringing for the gathering of the people 9 o’clock a.m. the grand procession marched though the principle streets of the city then to the meeting house when everything was represented that could be then dancing in the afternoon for little children and for the larger children in the evening, a grand performance in the evening.”
“May Day, 4 July and 24 July were all commenced by firing of guns and serenading by the bands, going to the home of prominent people and playing a tune, then a parade down Main Street. On May Day there was always a May Queen with her maids, the queen was crowned after the program then the maids danced around the May Pole.”
“The program sometimes was given in the Tabernacle and sometimes in Dixon’s Grove. The Declaration of Independence was always read by someone, songs were sung and a stump speech given. In the afternoon there were many kinds of races for children and a dance, in the evening there were dramas presented and a dance. Lemonade, candy and ice cream were sold. The ice cream was made in a large bucket, the bucket was placed in a tub of ice, some of the strong boys would turn the bucket back and forth by the handle, the lid was taken off now and then so the cream could be thoroughly stirred, then turned in the ice again until the cream was frozen. Those helping to freeze the cream was (sic) given a free dish of ice cream. A great day could be enjoyed for twenty-five cents.”
Agnes, who had joined the Relief Society organization in Salt Lake City, continued her service in the Relief Society in Payson and remained active as a leader until her death. The Relief Society was organized in Payson on May 7, 1868, and its members were given the task of helping the poor and aiding the distressed. Agnes was called as First Counselor of the Payson Ward Relief Society to President Betsy Jane Simons. She served in this capacity for twenty-four years[43]. The Relief Society had been organized in Payson twelve years earlier, but when the president, Rachel Drollinger[44], left for the Muddy Mission the unit became inactive. Agnes took lifelong pride in the service she rendered the Relief Society and her community.
Agnes obviously was an important woman’s leader in the state of Utah. She was one of the thousands of female church members who battled for rights. On 6 March 1886, a mass of representative Mormon women from various parts of Utah convened at the old Salt Lake Theater to protest against their impending disfranchisement through the Edmunds Bill and against what they believed to be mistreatment by federal officers and courts. Their vitalized speeches led to the framing of a memorial by a committee of twelve chosen from their number. Agnes Douglass of Payson was honored to be chosen one of the twelve, and her name is penned on the original document delivered to Washington D.C. While their efforts did not change the law, they powerfully registered their resistance to the persecution of polygamists, the loss of the right to vote by any “suspected” as being a polygamist, and the general loss of civil rights to a large number of Utah residents.
There were many newspaper reports of these twelve women, and those they represented, and their valiant endeavors during that time. Later, in a historical report of representative women of Utah, the picture of Agnes and two of the other women who signed the petition appeared with an lengthy article on page 6 in the Daily Herald on Monday, July 15, 1963.
William Douglass held the office of High Priest, to which he was ordained on the 21st of August 1870[45]. He died in Payson, Utah on 19 August 1892. His death was a result of compassionate service rendered when he and his sons labored throughout the night attempting to put out a fire at a neighboring business. That property was a total loss and William’s lungs were damaged. He never totally regained his health. William was buried in the Payson City Cemetery two days later, the funeral having been conducted from his home, which was the custom of the day[46].
An obituary of William Douglass appeared in the local newspaper on 25 August 1892. It reads:
Passes Away
Died --- At his home in Payson, on last Friday, August 19th, at about 10:30 a.m., William Douglass, of hemorrhage of the lungs. Aged seventy-three years.
Funeral services were held at the home of the deceased on Sunday afternoon, and were largely attended.
Mr. Douglass was born on the 2nd of February, 1819, in County Antrim, Ireland, emigrating to the United States in 1844,thence to Salt Lake City in the year 1848. In 1858, ten years later, he came to Payson, where he has lived until his death.
As an old pioneer who opened the path of civilization across the continent, he was classed; was esteemed and respected by everyone who knew him, and had acquired much of this world’s greatness.
Our friend who has gone away had someway learned the secret of good cheer. Life was not able to sour him. He carried with him the heart of a child through and out of the world. He feared not death, for he loved God, he loved his country, he loved his neighbor. He never came to the days when he said “I have no pleasure in them.”
Tenderly we bear this body to the Payson Cemetery ground – the camp of eternity, with the following tribute:
Put out the lights,
He will not need them more;
His work is done, his feet have gained
The fairer, purer shore.
Put out the lights,
The shadows are all past,
And everlasting glory breaks
Upon our friend last last (sic).
Deceased leaves a wife and family, and many friends to mourn his loss.
In the same newspaper is a note of appreciation. It reads:
“Card of Thanks. Mrs. A. Douglass and family desire to express heartfelt thanks to the many friends who extended sympathy and kindness during the sickness and death of their husband and father; also do they desire to thank the Silver Band and Payson Choir for the sweet music rendered at the funeral services of the deceased.”
In a separate article in the same edition, “The Payson Silver Band played ‘Nearer My God to Thee’” and other appropriate selections at the funeral services of Mr. Douglass. They were considered a favor by his family, and the band must have known that Mr. Douglass was a lover of their music, as he had frequently expressed himself.”
The death of William Douglass was also reported in Church Chronology: A Records of Important Events Pertaining to the History of the Church of Jesus Christ of Latter-day Saints , 1892, page 199:
Friday, August 19 – William Douglass, an old citizen died at Payson, Utah County.
We find it interesting that William Douglass did not bequeath anything specifically to his wife by will or deed. He undoubtedly trusted implacably in his sons to share with their mother from all the substantial assets they inherited at his death. His faith in his sons was well placed. For fourteen years Agnes wanted for nothing. She “shopped” at the Douglass and Sons Mercantile, then managed by William John Douglass, taking anything she needed without paying. She likewise did the same at her other son’s and son-in-law’s place of business.
William John Douglass, eldest son of Agnes and William, died prematurely in 1905 at Payson.
Surviving her husband by fourteen years, Agnes Cross Douglass died in Payson on 5 September 1906. Her death was caused by bronchitis, which she had battled for eleven days. She was eighty-eight (actually ninety) years, 4 months and twenty-nine days old at her death. Agnes was also buried in the Payson City Cemetery on 7 September 1906[47].
The obituary of Agnes reads:
DEATH OF MRS. DOUGLASS – One of Payson’s Oldest and Most Respected Citizens Passes Away in Her Eighty-Eighth Year. Payson, Sept. 5 --- At 9:15 o’clock today occurred the death of one of the oldest and most respected citizens of this place, in the person of Mrs. Agnes C. Douglass, who died at the family residence at the ripe old age of 88 years (actually 90 years) and 5 months, and whose health for several years past had been declining, but not until the last few months at periods, had been alarming. Mrs. Douglass was born in County Antrim, Ireland, April 6, 1818 (sic). She emigrated (sic) with her husband to the United States in 1844, thence to Utah in 1848, settling in Salt Lake City, where she lived until moving to Payson ten years later. Her husband, William Douglass, died Aug. 19, fourteen years ago. The deceased leaves four married children, residing here, as follows: Samuel Douglass, Joseph S. Douglass, Mrs. Hyrum Lemmon and Mrs. M. D. Dixon, together with a number of grandchildren and great grandchildren. The funeral services will be held Friday afternoon at 2 o’clock in the Second Ward meeting house.
A second obituary appeared in the same newspaper the next day. In addition to the same biographical account presented in the first obituary are these touching words, “This week it is our sad duty to chronicle the death of one of Payson’s most respected and useful ladies, Mrs. Agnes C. Douglass, who passed quietly away at her residence on Main Street Wednesday morning at 9:15 o’clock. Mrs. Douglass was one of our most useful and respected ladies who was ever ready to do any work for the good of humanity, her town or her state; she was in every way a true pioneer and a faithful and consistent Latter-day Saint and died a true exponent of the faith she had espoused. Friends of the deceased may view the remains at the family residence from 10:30 a.m. until 12:30 p.m., Friday. Funeral services will be held at the Second Ward Meeting House Friday afternoon at 2 o’clock. All friends are invited.”
A third obituary, complete with a large two-column-wide picture of Agnes, appeared in The Deseret News, the Salt Lake City newspaper[48]. It likewise provided detailed biographical data, including the names of her parents and her Irish birthplace, and glowing praise for her life and accomplishments.
Agnes’ death was also reported on page seven in The Supplement to the Church Chronology, 1906-1913:
Agnes Cross Douglass, a Utah pioneer of 1848, died in Salt Lake City (sic)[49].
The Improvement Era, November 1906[50] likewise reported Agnes’ death and gave a brief biographical account. This too incorrectly gives her death place as Salt Lake City.
A very tall, impressive memorial headstone stands at the gravesites of William, Agnes and some of their children. It is perhaps the tallest in the cemetery. Now, ninety-seven years after Agnes’ death, the headstone is clearly readable and testifies to the birthplaces in Ireland of both she and her husband. Click the picture link on the home page of this site for a picture of this memorial.
We will be eternally blessed because of the faith and exemplary lives of William and Agnes Douglass. We find great comfort and promise in the testimony given by Agnes to her descendants shared in her autobiography. She proclaimed:
“And now I bear my testimony to the truth of the Gospel of the Son of God and I do know that this is the Church of Jesus Christ of Latter-day Saints that[51] has been on the earth in these the last days through the instrumentality of Joseph Smith the Prophet of God, and I do know that when Joseph Smith the Prophet sealed his testimony with his blood for the truth of the Gospel of the Son of God, his mantle and authority fell on President Brigham Young and that it also descended on to President John Taylor at Brigham Young’s death.”
“And now my beloved children, when you receive these words my body may be mouldering (sic) in the dust but remember the testimony I bear unto you and be faithful, and listen to the council (sic) of the servants of God, and give heed to the whisperings of the still small voice of the Spirit that prompts you to walk in the path of rectitude that you may be lead (sic) in the path that leadeth to Eternal Life. (signed) Agnes Douglass”
We add our Amen to her testimony and are striving to live our lives as faithfully as William and Agnes did. We are humbled and thankful that when it is the time for our Spirits to go and join William and Agnes’, our beloved immigrant ancestors and Mormon converts, our bodies will be laid to rest beside theirs in the Douglass section in the Payson City Cemetery. Can there be any greater blessing? We think not!
Ronald Douglas and Marlene McCormick Coleman
St. George, Utah – 21 February 2003
Patriarchal Blessing of William Douglass
Great Salt Lake, 3 June 1849
A blessing by John Smith, Patriarch, upon the head of William, son of Samuel and Agnes (Gamble) Douglass, born Antrim, Ireland, February 1, 1818. Brother William, I place my hands upon they head by virtue of the Priesthood conferred upon me in the name of Jesus Christ. Inasmuch as thou has obeyed the Gospel and left they native land for the cause of truth and righteousness, choosing to suffer with the Saints than to live with the ungodly, the Lord thy God is well pleased and he hath given his angels charge over thee to defend thee and they will communicate to thee to messages from on high which shall rejoice they heart and the heart of they companion and all thine household. And thou shalt be lifted up at the last day. God hath appointed thee a mission to thy native land – on to where ever it seemeth good unto thee. Thou shalt be a mighty man in rolling forth the cause of Zion in gathering the remnant of Jacob from among the gentiles. Thou shalt have the wisdom to confound all that oppose thee with power to deliver they self from all thine enemies. Thou art of the blood of Joseph and thou shalt be able to do any miracle that is necessary for the accomplishment of they mission. Thou shalt bring thousands to Zion with much riches. No good thing shalt be withheld from thee. Thou shalt live until thou art satisfied with every blessing. Thou shalt live and reign on the Earth with Christ a thousand years through faith n the name of Jesus and inherit a celestial Glory for thou art an heir to the Priesthood, even so, Amen. John L. Smith, Recorder. (Vol. 11 page 9, Church Historian’s Office)
Patriarchal Blessing of Agnes Cross Douglass
Great Salt Lake – June 3, 1849
A blessing by John Smith, Patriarch, upon the head of Agnes Douglass, daughter of John and Margaret S. Cross, born Ireland, April 6, 1818.
Sister Agnes, beloved of the Lord, I place my hands upon they head by the authority of the Patriarchal Priesthood. And inasmuch as thou art patient I seal upon thee the blessings of the new and everlasting covenant and all the blessings which are sealed upon thy companion for thou art of the same blood and lineage and shalt have a right to all the power that is sealed upon him. Commendeth (?) him thou shalt be a comfort to him – for many years raise up sons and daughters unto him and they shalt become exceeding numerous and a mighty people in the house of Israel even captains of the hosts of Israel. They shalt go forth like mighty men, no power on Earth shal prevail against them, they shalt have power to bring thy Fathers toa knowledge of the fullness of the gospel and they shalt partake of every of all the blessing and glory that J S sealed upon the Saints in the last days for their enjoyment. Thou shalt have riches of every kind with they companion. Thy table shalt be well supplied with every good thing. Thou shalt be a mistress in a large house, have men and maid servants that will delight to do thy will. Thou shalt have very desire of thine heart and wisdom to direct all. In all cases be satisfied with life and inasmuch as thou art faithful I seal upon you Eternal lives, even so, amen. –John L. Smith, recorder. (Book 11 page 9 Patriarchal Blessings – Church Historian’s Office)
Patriarchal Blessing of Agnes Cross Douglass
Payson City – December 7, 1869
A blessing given by John Smith, Patriarch, upon the head of Agnes Douglass, daughter of John and Margaret Sarah Cross, born County Antrim, Ireland April 6, 1818.
Sister Agnes, in the name of Jesus Christ I lay my hands upon thy head and pronounce and seal a blessing upon thee which shall be as the Spirit may indicate, therefore prepare thy mind and look forward to the future that you may comprehend the blessings which are in store for the faithful. Thou art of the house of Israel and entitled though thy lineage to the blessings of the Redeemer’s kingdom and of the new and everlasting covenant and I say unto thee, be of good faith and of good cheer for the Lord knoweth the integrity of thy heart and will give unto thee the desires of thy heart in righteousness, therefore let thy faith fail not and thou shalt live to a good old age. Thy children shall rise up and bless thee and thou shalt be crowned hereafter among the Mothers in Israel. Be prudent and adhere strictly unto the prompter which is within thee and the Angel of the presence shall give thee counsel in time of need and buoy thee up when thou art down and give thee grace and strength sufficient for thy day and thou shalt be made equal unto every task and be blessed I thy outgoings and incomings. And in the market and store and store (?) shelf be enabled to impart freely unto the poor and needy and thy table shall be spread with the bounties of the Earth. Thou art of Ephraim and shall have an inheritance on Mount Zion. This blessing I seal upon thy head and I seal thee up unto Eternal Life to come forth in the morning of the first resurrection. Even so, Amen.
Patriarchal Blessing of Agnes Cross Douglass
Payson, Utah – February 19, 1897
A blessing by Patriarch Charles D. Evans upon the head of Agnes C. Douglass, daut. (sic) of John Cross and Margaret S. McCune born Antrim, Ireland, 6th April 1818. Sister Agnes, in the name of Jesus Christ and by virtue of the Holy Priesthood, I lay my hands upon thy head and seal upon thee a blessing. For thou art of the blood of Ephraim and by thy own choice has taken a body in the last dispensation, and thou art one of the great Mothers in Israel. Thy name will be written high above many; from thy birth thy angel has watched over thee and opened thy mind to the glorious truths of the Gospel. The heavens will be opened unto thee and thou shalt stand among the saviours of thy sex and a light shineth upon all created things to give man life, so will the light of Christ shine through thee until thou are sanctified and because thou art pure thou wilt see God. His glory will be upon thee and his loving words declare thy work well done. Thou wilt sit in the councils of the holy ones, angels be thy messengers. Thou wilt wear a royal crown and sway a septre (sic) as a queen in light. To thy dominions there will be no end. Thy face will shine as the pure, for thy work is accepted, and thy name recorded with the elect. Thou wilt stand at the head of thy great ancestry. Thy fathers fought for truth and bled for liberty. Thy wisdom wilt shine forth as the light of precious gems before a burning flame, for thy election is sure, and this seal will add blessing upon thee. Thou wilt find comfort in dreams in the midnight hour, for the spirits of the just will be near thee. And I seal thee up to come forth in the first resurrection n the name of Jesus Christ, amen. (Vol. 82 page 81)
BIBLIOGRAPHY
[1] Six-Mile Water, also called Six-Mile Burn, is a small river running slightly west-southwest from the port town of Larne on the east coast, inland through the town of Antrim to Loch (Lake) Neagh (pronounced Nay).
[2] A townland is a unit of land varying considerably in size, averaging 350 Irish acres, which when combined form larger territorial divisions such as a village, town, city, parish, barony, county and province. Ballybentra Townland contains 323 Irish acres. There are 9,521 townlands in Northern Ireland and about 64,000 in all of Ireland. Ballybentra was originally spelled Ballybentragh and is sometimes still found listed that way on maps.
[3] Pronounced Daw-nee-gore.
[4] Now Northern Ireland.
[5] The mailing address of Summerdale is 22 Ballybentra Road, Templepatrick, Ballyclare, County Antrim, Northern Ireland. Ballybentra is in the Diocese of Connor, Barony of Upper Antrim and in the civil registration district of Templepatrick, and found on Irish Ordinance Map #50.
[6] See a picture of the exterior of Summerdale at “About this Site”.
[7] Sometimes spelled Gambel. Agnes, daughter of John Gamble and Esther Farr, was born about 1799 at Islandreagh, County Antrim.
[8] Mary was born in 1807 at Doagh, Templepatrick Parish, County Antrim, and died 22 August 1870 at Thornfield, Carnmoney, County Antrim. Fourteen years after Samuel Douglass’ death at Ballybentra, Mary Farrell Douglass married Arthur Molyneaux.
[9] Matilda Douglass, born 8 January 1826 at Ballybentra, married James Stevenson, Jr. at Ballybentra on 29 December 1846. Matilda never had children, but raised her husband’s children from his first marriage. David Alexander Douglass, born 27 January 1827 at Ballybentra, died 18 May 1850 at the same place. He studied to be a doctor and died without marrying just after being licensed to practice medicine. John Farrell Douglass was born 22 March 1829 at Ballybentra and died 30 September 1888, at New Orleans, Louisiana, where he had been a shipping clerk since 1855. Paul Douglass was born at Ballybentra 3 September 1834. The last evidence we have of him was in 1855 when he signed off on the Ballybentra property settlement.
[10] Samuel was born in 1798 at Ballybentra and died there 11 February 1841. His parents were Paul Douglass and Matilda Ferguson.
[11]This equates to 51 acres 2 roods 32 perches in Irish Acre measurement. In 1855, the widow Mary Farrrell and children, sold the property to the Henderson family. Subsequently the Henderesons sold off the twenty-four acre parcel in the townsland of Ballysavage which was also part of the Douglass farm.
[12] Orson F. Whitney, History of Utah, Volume 4, page 408.
[13] Pronounced Carn-moan-ney.
[14] John was born in May 1798 in County, Antrim, Ireland, to William Cross and his wife Agnes Farrell. The surname Cross is very rare in County Antrim. The surname Cross may have originally been of Huguenot origin and spelled La Croix.
[15] Margaret Sarah McCune was born in Carnmoney, County Antrim on 24 February 1797. Her parents were John McCune and Jane McCullough.
[16] Jane Cross was born in February 1834, christened at Carnmoney 28 August 1834 and died at Whitehouse, Carnmoney, County Antrim in March 1828. William Cross, christened 14 February 1819 at Whitehouse, married Sophia Hunter about 1840. Thomas Cross was also christened at Whitehouse in 1819, but on the thirtieth day of May. He married Jane McBride about 1840. A female child was born and died about 1820. Margaret Cross was christened at Whitehouse on 10 November 1822 and died in Glasgow, Lanark, Scotland about 1890. She married in Campsie, Stirlingshire, Scotland to Andrew McNeil on 30 November 1844. Anne Jane Cross was christened at Whitehouse on 23 March 1828 and died nine years later. Mary McCune Cross was christened at Whitehouse on 13 June 1830 and died at the same place on 23 July 1865. Sarah Cross was born in April 1833 at Whitehouse and died 13 January 1847 at Whitehouse.
[17] Written at Payson, Utah, 13 March 1881 and placed in the Relief Society time capsule put into the cornerstone of the Relief Society Building, to be given to her grandchildren when the box was eventually opened. In 1930, it was opened, and following Agnes’ instructions, church leaders located her surviving grandchildren and gave them the letter. A copy of the original is in the private library of Ronald and Marlene Coleman, St. George, Utah.
[18] Orson F. Whitney, History of Utah. Volume 4, page 468.
[19] The Established Church of Scotland is also known as the Presbyterian Church.
[20] David Wilkie, also spelled Wilkey and Wilken, was a native of Paisley, Renfrewshire, Scotland, located seven miles west of Glasgow. David Wilkie was one of the first Scottish LDS converts and was baptized by Orson Pratt in Paisley. Paisley was a large city and was then a world center for making thread. Paisley patterns were important products in the 1800’s. Campsie is located nine miles west of Glasgow and was probably a good place for William, a tailor, to be due to its adjacent location to Paisley.
[21] Mormon Immigration Index – Families. (Ship Norfolk –September 1844) Agnes Douglass, Female, age 26, William Douglass, male, age 25, occupation Tailor.
[22] Mormon Immigration Index – Voyages. Ship: Norfolk. Date of departure:19 September 1844. Port of Departure: Liverpool, England. LDS Immigrants: 143. Date of Arrival: 11 November 1849. Port of Arrival: New Orleans, Louisiana. Sources: Customs #98 (FHL#200,152); NSHP; AF (various families). Notes: “Emigration – The fine ship Norfolk, Captain Elliot, sailed from this port on the 19th September, under very favorable circumstances, at a quarter past three p.m., having on board about 143 souls put on by us. We rejoice to see so practical an illustration of the faith of the Saints being unshaken by the late tragical events in the West, and that the Saints are not living according to the precepts of men, but the word of the Lord. Any anxious to emigrate about the 12th instant, can have an opportunity of doing so, by making early application. Early in January next we expect to charter a ship, and should be glad to receive notice as soon as possible of all who intend to go at that time.”
[23] Our Pioneer Heritage, Volume 13, page 326.
[24] Church Historian’s Office, Salt Lake City, Utah, microfilm C.R. (Church Record) #499 reel 95.
[25] Orson F. Whitney, History of Utah, Volume 4, page 468.
[26] Orson F. Whitney, History of Utah, Volume 4, page 468.
[27] Daily Herald, Wednesday, March 29, 1967, Utah County, Utah, page 6, article entitled “Land In Utah Was Dirt Cheap In Pioneer Era”.
[28] Letter dated December 12, 1963, on Security Title Company letterhead, from Mark D. Errertsen, President, 45 East Fourth South, Salt Lake City, Utah, to Mr. Charles H. Dixon, President First Security State Bank, 2 East Broadway, Salt Lake City, Utah. Attached is a copy of a Plat Map showing the exact Douglass property. A copy of the letter and map is in the possession of Ronald Coleman. Interested persons can request a copy from him.
[29] Orson F. Whitney, History of Utah, Volume 4, Page 469.
[30] Samuel Douglass was born 1 March 1850 and died 8 August 1918 in Payson. Matilda Douglass was born 22 May 1851 and died in St. George, Utah on 13 February 1932. Eliza R. Douglass was born and died on 23 July 1853. Joseph Smith Douglass was born 22 May 1855 and died 19 December 1919 in Payson. Mary Elizabeth “Mamie” Douglass Lemmon, born 19 August 1857, died 7 April 1930 in Payson. Samuel and Eliza R. were buried in Salt Lake City, along with their older sister, Margaret Sarah Douglass who had been born in Ballybentra, Ireland. Matilda Douglass Dixon and Joseph Smith Douglass were buried in Payson Cemetery, Payson, as was William John Douglass who had been born in Pottawattamie, Council Bluffs, Nebraska. Baby Agnes Douglass who had been born in Nauvoo 28 December 1845, died in St. Louis, Missouri, 24 February 1847 and was buried in the Old Methodist Burying Ground in St. Louis.
[31] Orson F. Whitney, History of Utah, Volume 4, page 469.
[32] Daughters of Utah Pioneers Lessons for November (1951), compiled by Kate B. Carter, page 98. This original DUP lesson booklet is in the personal library of Ronald and Marlene Coleman, St. George, Utah.
[33] Peteetneet Town A History of Payson, Utah by Madoline Cloward Dixon, 1974, Press Publishing Company, Provo, Utah, page 21.
[34] Orson F. Whitney, History of Utah, Volume 4, page 469.
[35] An untitled account that lacks the name of the author or other identifying information.
[36] Orson F. Whitney, History of Utah, Volume 4, page 469.
[37] Tullidges’ Quarterly Magazine featured him in an article as follows: “William Douglass resigned the superintendency (sic) of the Payson Co-op and started in business for himself with his sons, on Main Street under the firm name of ‘Douglass and Sons’. During the last year he has built a fine commodious store on his old business stand. It is one of the handsomest stores in Utah County, generally said to be the handsomest. Douglass and sons have stocked it well with a fine assortment of goods. Mr. Douglass, commercial carrier, has shown a great deal of sagacity and business foresight and while he has been very prudent, he has manifested decided enterprise in his own methods of business. He is not a man to be ‘left’.”
[38] Daily Herald, Thursday, June 10, 1965, Utah County, Utah, Page 5, article entitled, ‘Holiness To The Lord‘, All-Seeing Eye on Many Pioneer Utah Stores, by Kathryn D. Groesbeck. A large picture of William Douglass’ Payson store is included.
[39] A copy of the historical account entitled “Personal Recollections of Grandfather William Douglass and His Wife Agnes Cross Douglass by Effie Douglass Townsend, 223 East Colorado St., Monrovia, California, dated 11 December 1961, was generously sent to us by Larry and Pam Lomax, 23 December 1996. Only a few sentences of the lengthy history have been omitted here.
[40] Orson F. Whitney, History of Utah, Volume 4, page 469.
[41] The remains of William’s store was condemned and razed in the fall of 1984. Marie Douglass Stevenson Stewart reported in an undated article that, “Though bricks and stones crumble under the trod of time, American free enterprise is a timeless heritage. Four brothers, the sons of the little grandson William raised, have repossessed some of the original property, and are in business on many of the same sites that their family was fifty years ago. They are: Charles Dixon, cashier of The Commercial Bank of Utah; Quayle Dixon, manager of the Farmer’s Merc Co-op; Blanchard Dixon, owner and operator of Payson Cold Storage, and Douglass Dixon, owner and operator of Dixon’s Market. The bank and Farmer’s Merc occupy the corner of William’s and first store. Part of the cold storage plant is Mary Elizabeth’s building. The Dixon Market was owned by the boy’s father and is where all of them got their start”.
[42] Diary written by Edward Stevens, one of Payson’s early pioneers, copy in the library of the International Society Daughters of Utah Pioneers, Salt Lake City, Utah. Photocopy in possession of Ronald and Marlene Coleman.
[43] Peteetneet Town A History of Payson, Utah by Madoline Cloward Dixon, Press Publishing Company, Provo, Utah, 1974.
[44] Coincidentally, Rachel Cook Drollinger is a direct ancestor of Marlene McCormick Coleman.
[45] Orson F. Whitney, History of Utah, Volume 4, page 469.
[46] Utah State Historical Society Burial Database, < www.history.utah.gov >, William Douglass died 1892, buried Payson City Cemetery, 10-26-1.
[47] State of Utah Death Certificate of Agnes C. Douglass numbered 242. The informant was Hyrum Lemmon of Payson, her son-in-law. Her parents are correctly identified as John Cross and Margaret S. McCune, both born in Ireland. A copy of this certificate is in possession of Ronald Douglas Coleman, St. George, Utah.
[48] Deseret News, 22 September 1906, page 5.
[49] Compiled by Andrew Jensen, Assistant Church Historian. The place of Agnes’ death listed her is in error. Her death certificate and three obituaries clearly list her death place as Payson, Utah.
[50] Page 7 under “Events and Comments”.
[51] Utah State Historical Society Burials Database, < www.history.utah.gov >, Agnes C. Douglass born 6 April 1818died 15 September 1906, buried Payson City Cemetery 16-26-2, Father John Cross, Source Sexton/Grant.
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