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Mormons Relatives
By Vicky Moon
2010
Brigham Young was living in Mendon, New York with his wife, in 1830. He worked as a carpenter making furniture, windowpanes, doors, staircases and fireplace mantles. During the month of April 1830, Brigham’s brother Phinehas Young had been preaching (Methodist) in the town of Lima, Livingston County, and was returning to his home in Victor, Ontario County, New York, by way of the town of Mendon, New York. He stopped at Tomlinson’s Inn and while engaged in conversation with the family, a young man came in, and walking across the room, to where he was sitting, held a book and offered it to him. Phinehas purchased the volume and took it home. It was Samuel H. Smith who gave him the “Book of Mormon.” The following August, Joseph Young, who had been preaching for the Reformed Methodists in Canada, came to see Phinehas and requested that he return with him to his field of labor. They left for Kingston, Upper Canada, on about August 20. Their route took them through the township of Lyons, Wayne County, New York. At home he struggled to put his newfound knowledge in perspective. Phinehas still continued to preach, trying to tie Mormonism to Methodism, for more than a year, when he found that they had no connection and could not be united, and that he must leave the one and cleave to the other. At this time of great decision making, sometime during the fall or winter of 1831, Phinehas H. Young and other family members and friends were visited by five Mormon elders from Pennsylvania: Eleazer Miller and Daniel Bowen from Columbia Township, Bradford County; and Enos Curtis, Alpheus Gifford, and Elial Strong from Rutland Township, Tioga County. These men were performing short-term missions in the Mendon-Victor area, where they were instrumental in teaching Brigham Young, Heber C. Kimball, and a number of others about the Church. Upstate New York place names and boundaries changed constantly in the early 1800s. Rural Ontario County was once the site of a battlefield where millions died, and where the Book of Mormon was discovered, according to the Mormon faith developed in that county by Joseph Smith in 1823.
My Relatives: Lydia (Colburn) Brearley, was the second wife of Thomas Hamilton my 5th great grandfather. Thomas first wife, Sarah Westfall was my 5th great grandmother. Lydia, her husband Joseph, their friends Thomas, his wife Sarah, their six children, were moving to Crowland, Ontario, Canada to help Joseph’s widowed mother and his younger siblings. Sarah and Joseph drowned while crossing the Swatara River in Pennsylvania. Lydia was several months pregnant. 1 ˝ years later Thomas and Lydia married, and they had six more children. The Hamilton’s were Methodist. Lydia’s deceased husband Joseph Brearley came from a wealthy family. He was the son of John and Phoebe Brealey. John was the son of Joseph Brearley, who was an aide to George Washington. Joseph's brother was David Brearley, a Delegate from New Jersey, and one of the signers of the U.S. Constitution. The first Brearley in the family John Brearley settled in N.J. 1680. He owned 1600 acres at Trenton New Jersey. 100 acres on the Delaware River and several thousand acres near Lawrenceville, N.J. He died 1720. The story told by Canadian descendants is that many Crowland families trace their ancestry to John Brearley who lived near Newton, NJ with his wife Phoebe, and their 5 children, John died in 1784, cause unknown. The next year his widow, Phoebe and 4 of her children came to Crowland, son Joseph Brearly, being married, remained in NJ. The following year he and his wife Lydia Colburn and son John, born 1784 set out to join the family in Crowland. They were accompanied by a Mr. and Mrs. Hamilton, and their children. But on the way tragedy struck, while attempting to cross Sweet Arrow Creek (Swatara River) in Pennsylvania, Mrs. Hamilton and Joseph Brearley were drowned. 4 months later Mrs. Brearly gave birth to a son she named Joseph, for his father. Children of the late John Brearley and Phoebe, were raised in Crowland, Ontario, Canada. The Hamilton Colburn family descendants lived on Brearley Hill Road, Town of Caroline, Tompkins County, New York and many are buried in this area. Lydia’s sister Sarah Colburn married Jonathan Hampton Sr. Their son Jonathan Hampton Jr. married Julia Foster. Jonathan and Julia were married in Lyons, Wayne County, New York in 1833. Jonathan was baptized, April 15, 1833. Jonathan Hampton and Julia Foster had six children. Julia and Jonathan divorced and Jonathan died in Nauvoo, Illinois in 1845 age 33. He was buried in Jan. 6, 1845 at City Cemetery, Nauvoo, Illinois. Julia was sealed in marriage to Brigham Young and became his 34th wife on February 3, 1846. He was 44 and she was 36. The Mormons were driven out of Nauvoo and Julia got left behind. She married a Mr. Cole and had one daughter with him named Vilate who was born in 1848. Julia and Cole divorced in 1855. Cole moved to California when Vilate was four years old. Julia was then asked by Brigham Young to reunite with him in Salt Lake City and she married him a second time. Julia was in Brigham’s Harem for eight years working as a Superintendent of the Culinary Department. Once again, Brigham cast her off, because she wanted her first husband Jonathan Hampton in the eternal world. Her son Nephi Hampton provided for her, giving her a house in Ogden, Utah, 40 miles north of Salt Lake City. Vilate Cole was reunited with her father when he moved to Utah. Her father was not a Mormon. Lydia’s brother Jonathan Colburn married Hannah Hamilton. Their son Thomas Colburn married Sarah Bower. Their daughter was Sarah Matilda Colburn. Hannah’s parents were Thomas Hamilton and Sarah Westfall my 5th great grandparents. I descend from Hannah’s brother James Hamilton of Meadville, Pennsylvania who was not a Mormon. Thomas Colburn was baptized in 1833 in Lyons, Wayne County, New York. Thomas marched in Zion’s Camp in 1834. He hosted a conference of the Quorum of the Twelve in June of 1835 in Lyons, Wayne County, New York. Eventually he was ordained a high priest. He served missions in Germany and England and came to Utah with Heber C. Kimball. He died in Salt Lake City in 1887. Thomas daughter Sarah Matilda Colburn was born in 1834 in Rose, New York, South Lake Ontario. She was baptized in 1844 and was in Salt Lake City in 1853 when she married Francis Martin Pomeroy.
Francis Martin Pomeroy 1822-1882 was born in Connecticut and died in Mesa, Arizona. He was one of the four founding fathers of Mesa, Arizona. He was a seaman during his youth starting at age 16, and had circumnavigated the world three times. He was the only survivor a shipwreck off the coast of Peru. Taken in by a family where he lived for two years, her became fluent in Spanish. He then made his way by boat to Panama, crossing the Isthmus on a burro and then sailed to New Orleans, and to Salem, Massachusetts. He met his first wife in New Salem, Massachusetts. Her mother was a Mormon. He attended a conference at Petersboro, New Hampshire with his wife’s family, where he heard the preaching of Brigham Young, Orson Pratt and other elders. He was converted at that conference in July 1844 where he was baptized by Brigham Young and ordained an Elder in the Church. He and his wife moved to Nauvoo, Illinois, where they had their patriarchal blessings on June 2, 1845, and went through the Nauvoo Temple on February 6, 1846 two days before it closed. The Governor had issued an order to one of his generals that all the leaders of the Mormon Church be executed. Francis and his wife had to flee for their lives. Joseph Smith had been killed. Brigham Young became their new leader. Francis was chosen by Young to be a member of the Pioneer Company. He choose Francis to leave with the first group and he became one of the official ferryman of the company in crossing the wagons over the many streams. Besides ferrying the Saints as they arrived, they also ferried Missourians en route to Oregon and California receiving $2.50 per wagon, which was paid in the most part by flour at $2.50 per hundred. The flour was distributed among the companies of the Saints en route to “Zion of the West.” In 1846, Francis by Apostle Charles C. Rich to colonize southern Idaho. They became business partners with him in Paris, Idaho. Riche’s Motto was church business first, private business later. They came to Salt Lake Valley September 26, 1847. Francis went on a mission to California, with Charles C. Rich in October 1849. 35,000 acres was purchased on the land of San Bernardino. Charles C. Rich was the fist Mayor, however Brigham Young told them to return to Utah due to threats by the federal government. Rich disposed of the property for practically nothing, and returned to Salt Lake City on June 8, 1857. Francis must have returned earlier than that, because he married my relative, Sarah Matilda Colburn, on October 20, 1853 at the Endowment House with President Brigham Young officiating. She was his second wife. While living in Salt Lake City, Francis was Spanish interpreter for General Brigham Young. In the summer of 1858 Johnson’s Army threatened the people of Utah. Francis moved his now large family to Provo Bottoms. By July the family was back in Salt Lake City. Francis first wife Irene, died in 1860 leaving seven children. He owned his own home and farm and was prosperous. After 13 ˝ years in Bear lake, Francis rheumatism seemed to worsen due to the cold weather. He received a letter from his friend Henry Rogers who lived in Arizona. Then Francis received a call from Brigham Young to make another move to Arizona. In all 83 adults and 56 children moved to Arizona. They arrived on Christmas Eve, 1877 at Pine Springs near Mormon Lake. The nest morning they went to Beaver Head to get rest. Frances and a few other men made a trip to Salt River valley to select a location for their new home. At this time the city pf Phoenix had a population of 400. They went up the river from Phoenix to Hayden’s ferry there was a water power grist mill and store that were operated by Charles T. Hayden who became a benefactor to the struggling colonists. Seven miles further up the river, they visited the Indian Mission established by Daniel W. Jones, Francis friend Henry C. Rogers and others living in the United Order. They discovered an ancient canal called the Montezuma and they determined to use this canal and locate on the Mesa. They brought their families arriving on February 14, 1878. They pitched their tents along the river and camped until the canals were completed and homes were built, upon the Mesa. He erected a shed on his property used as the town’s first school. The town of Mesa was laid out Mormon style like Salt Lake City. Francis was elected one of the Directors of the Canal, one of the trustees of the town of Mesa and Justice of the Peace. He was the “Pacifier” of the district both for the white, Indian and Spanish people. He was called the Great White Chief as he served the Native American Indian Community . On April 1st, 1881, he was President of the Indian Mission and he held this position until he died October 20, 1882. He is buried at Mesa Cemetery, Mesa, Arizona plot 72-4-1. His second wife Sarah Matilda Colburn Pomeroy is also buried at Mesa Cemetery. She died in 1926. Their son Talmai Emerson Pomeroy 1863-1940 is also buried there. Talmai’s daughter Sarah Melissa Pomeroy Biery 1896-1991 married Donald Hazelton Biery. They are both buried at Riverside National Cemetery Riverside, California. They both died in Laguna Hills, Orange County, California. These are our relatives. Francis had three wives that I know of. We are related to his second wife Sarah.
Francis and Sarah’s children:
Mary Ursula Pomeroy
Talmai Emerson Pomeroy, buried at Mesa Cemetery, Arizona 1863-1940
William Edley Pomeroy
Franklin Thomas Pomeroy, buried at Mesa Cemetery, Arizona 1870-1954
Sarah Rosina Pomeroy
Edward Leslie Pomeroy.
I am also blood related to the Lydia Colburn who descends from Aert Anthonize Middagh and Brechte Hansen Bergen my 9th great grandparents. Brechte, daughter of Hans Hansen Bergen and Sarah Rapalje, my 10th great grandparents. Sarah was the first European woman born 1625 in the Albany, New York daughter of Catalina Trico and Joris Rapalje.
Julia Foster Hampton’s daughter from her first marriage, Julia Ann Hampton married Brigham Young’s nephew Feramorz Little in 1858 in Salt Lake City. They had several children. Julia Ann died in 1867 at the age of 22. At that time girls were married at age 14. Feramorz wanted Julia’s half sister Vilate to be his 4th wife, but her father Mr. Cole intervened. Feramorz Little, was Mayor of Salt Lake City three consecutive terms. He was born June 14, 1820, in the town of Aurelius, Cayuga, county, N. Y.
Julia Foster Hampton’s son from her first marriage, Brigham Young Hampton, named after his Godfather Brigham Young, born 1836 at Kirtland, Ohio, died 1902, Salt Lake City, Utah. On June 14, 1900 - First Presidency and apostles agree to give $3,600 to Brigham Y. Hampton for his prior "detective work" in which he paid prostitute to allow him and nearly thirty LDS "Home Missionaries" and policemen to spy on anti-Mormons engaging in sex acts in Salt Lake City brothels in 1885. Although first counselor denies it at this meeting, in private meetings of First Presidency George Q. Cannon refers to Hampton's brothel work as "services rendered the Church" and "work in behalf of the Church." Hampton has been set apart as a Salt Lake temple worker since 1893, and another coordinator of brothel spying is the temple doorkeeper (1893-1910). Brigham Y. Hampton had troubles with his second wife Helen Hampton who was later believed to be his first wife as his first wife was not divorced from her first husband when she married him. It appears polygamist marriages like normal marriages were not immune from marital problems and divorce.
“Mormonism Unveiled” by John Doyle Lee.
He writes, there were thousands of unfortunate victims of polygamy in Utah. This letter from Helen Hampton is in his book.
Helen Hampton vs. Brigham Y. Hampton. Application for divorce and division of property to:
President John Taylor : (He was the 3rd Latter Day Saints President becoming President after the death of Brigham Young.) Helen wrote: I was married to B. Y. Hampton as his second wife, in the Endowment house, November 7, 1863. After living with him a period of seven years he separated himself from me as a husband, so that I have now for nine years been virtually divorced from him, supporting myself and my children by my personal labor, aided by such uncertain and insufficient support as he has seen fit to give me. My reasons for now requiring an actual and absolute divorce are based upon this desertion, taken together with a long continued course of neglect, cruelty and abuse, both before and since our separation. In proof of which I refer to imposition upon me for a number of years of excessive drudgery and toil, un required by his circumstances ; his neglect of proper aid and care in times of child-birth; his neglect, indifference, and coarseness in times when my children have been dangerously sick, and even dying ; his general neglect to adequately provide for our wants through a long series of years; his attempt to deprive me and my children of a home conferred upon us by repeated agreements and promises, and his attempts to accomplish his purpose by starvation and force, culminating in personal violence, the marks of which I still carry upon my person.
For the first year after my marriage with B. Y. Hampton I supported myself by dressmaking, and when he entered into the saddle and harness business I assisted him therein by making nose-bags, also by boiling, extracting and spinning cattle-hair to make into switches for sale, etc. For these and other labors, extra to my domestic duties, he promised to deed me a house, situated half a block west of the court house, as my individual property, of which house I took possession in October, 1860. After I had occupied my new house for about three years, he demanded that I should relinquish it to a third wife, whom he had secretly married, and move into rented rooms myself. I freely offered to divide with the new wife, and give her by far the larger portion of the rooms, on condition that she would undertake the care of the first wife's family, then on my hands. If this did not suit I offered to keep the additional family myself, on condition of having the extra rooms. But this fair offer did not suit, and I was required to give up the whole of the house. Inasmuch as I refused to be turned out of my hard earned home, B. Y. Hampton stripped all the blankets from my bed—blankets which I had earned boarding teamsters ; and considerable of the carpets from my floor—carpets which I had sewn myself with a baby on my lap ; and in addition to a number of articles belonging to me before I was married, carried them away before my face, in spite of my entreaties, telling me at the same time, " He knew I had earned them," but that "he would have me to know that all 1 earned belonged to him, for my time belonged to him, and all I could make."
As a next step he demanded my two children from me, and told me to go and hire out for my support, and added, "that he would bring me to his terms or send me to keep company with Mrs. Mires," an inmate of the lunatic asylum. The measures failing he refused all my applications for provisions for the support of my family, and for ten days we were kept without food, beyond six pounds of corn and a quart of seed beans, which happened to be in the house at the time. My children were crying with hunger and were in a state of starvation. At the end of this time I met B. Y. Hampton on the street. I had not tasted food for two days, and I begged of him to give us some bread. He gave me as much as can now be purchased for ten cents, saying he would give me no more until I complied with his demands. He next attempted to kidnap my two children from me, but I overtook him in the act and he relinquished them on my demand. He followed behind me, however, into the house, and as I entered, kicked me in the back, causing me to fall on my face, and then struck me over twenty times on the face and arms with his brass-capped walking stick. I defended myself from his murderous assault as well as I could, and he actually left me bleeding freely from the effect of his blow. Inasmuch as I still refused to give up my home unless I was furnished with another, my demand, be it understood being only for one-half the value of the one I was living in, B. Y. Hampton caused me to be summoned to appear before the high council, presided over by George B. Wallace. The council heard my statement and decided in favor of my demand. The council decided that I should have my choice and the deeds of either of the two houses B. Y. Hampton was then negotiating for. The repairs required by the council he has never to this day made, and he has persistently refused to give me the deeds to the property agreed upon. And here let me restate, that my rights to an independent property may be fully understood, that over and above my claims as a wife and a mother, I had done my part to earn a property of the kind, not only by furnishing for myself the support for a year, which should have been supplied by himself, and thereafter working as his assistant in the saddle and harness business, but also by manufacturing for six years all the outer-clothing required by two families (including B. Y. Hampton's first wife's family and himself), washing, picking, spinning and coloring the material, and afterward manufacturing the whole into clothing; and also, by carrying the burden of an extra family of four children, in addition to my own for a series of years. With regard to the matter of support, for a short time after the decision of the high council, Hampton gave me $4 per week for the support of my family, which large amount it was stipulated was to include a meal a day to be provided for himself. On ceasing to dine with me soon after, he refused me any regular amount for my support, giving me only odd sums as the humor took him. In the winter time I have been compelled to go several blocks through the snow to borrow a sawbuck, and then with my own hands saw up the poles of my fence before I could procure food or warmth for my children— his other families not more than two blocks oft' being surrounded at the same time with every comfort. On one occasion when I sent a request by one of my children for some fuel he told my little boy to tell his mother " to go to h—l."
Following her letter is this note:
It will be observed that when the case of the second wife and her wrongs were appealed to the high council of the church certain just and decent requirements were made of Brigham Y. Hampton in behalf of his injured wife. These were never carried out by the polygamous Mormon, and it will be interesting to learn that their just and inspired tribunal has punished him—by giving him an appointment on the police force of the city. After reading this remarkable document I felt a great desire to converse with this woman who makes these statements. I found that she was living in Salt Lake City. Through the kindness of one of the ladies connected with the Ladies' Anti Polygamy Society here I was enabled to meet her. I found her living in a little house in the outskirts of the city, where she supports her two children, born of Brigham Y. Hampton, by sewing, and is to all appearances, and I believe from assurances of this lady who accompanied me, and other Gentile ladies in Salt Lake City, she is an honest and reliable woman. She is about forty years of age, and bears upon her face marks of the great suffering she has passed through. It was only by the most earnest persuasion, however that I could get her to talk of her former troubles. She showed me the scars upon her hands from blows received from Brigham Y. Hampton and which were spoken of in this complaint. I asked her if she would tell me how any woman of the intelligence she evidently possessed, could be induced to many Hampton, knowing he had another wife. Her reply was: " It will be impossible for me to show you. It is something that you cannot understand, and something that you will not sympathize with."" What was the argument they used to force you to do this?" She replied: The argument was that I would be damned if I didn't do it. That was the argument. Brigham Y. Hampton's wife, extraordinary as it may seem to you, assisted him in inducing me to marry him. Brigham brought his persuasion and his authority to bear upon me. You can form no conception of the kind of persuasion, promises and threats that were used to induce me to become his wife. There were no Gentiles here then as there are now. There were no opportunities of my getting advice, nor what I needed still more, because I had my own scruples, of getting assistance to enable me to withstand this pressure. I was made to believe, a believer as I was then in the Mormon religion, that I would be damned, and that all my salvation would be destroyed if I refused to accede to the wishes of Hampton and of the leaders of the church, and this, you must know was terrible to a young girl of my age. I finally consented. After I left the Endowment house I felt, in spite of all the confidence I had in the Mormon leaders, that I had done a terrible crime ; and on my way to what was to be our home I cried. Brigham Y. Hampton's first wife said, ' If any one should cry it ought to be me.' ' But I would not have married him if you had not urged me,' I said. She replied, '1 didn't want you, and I want you to understand now that I did this to please him, and that I despise polygamy, and all that I have said to you in its favor and the hopes I have held out to you of happiness and peace were false." I asked Mrs. Hampton to describe to me her life as the polygamous wife of Brigham Y. Hampton. This she said she could not do, and even at this late date and distance from her former troubles, her distress in the recital and the recalling the instances of that horrible life were so manifest that I did not have the heart to press the inquiries. She told me, however, among other things, that in 1869 Brigham Y. Hampton and some other men came to the house where she was living and sent her into the kitchen because they wanted to talk. Brigham Y. Hampton was then what was called one of the special police, but which Mrs. Hampton said she had since found out were Danites of the Mormon Church. She went into the kitchen during this conversation, but could not resist the temptation to listen to what they were saying, and to her horror she heard all the details of a plan which they had formed for waylaying and killing some men who apostatized from the Mormons, and who are now among some of the leading men of Salt Lake City. These men were Shearman, Godbe, Armstrong and others. They were going down to Cottonwood to preach and to labor to induce other Mormons to leave the church which they had just left. The plan was stated with cold blooded accuracy to waylay them on their way down and kill them, and the horrible details were so far arranged that each man agreed upon the man which he should ''get away with." "I ran around," continued Mrs. H., " to the kitchen of Armstrong, and walked through the house, not daring to stop. I stopped long enough to say, ' Don't go to Cottonwood; don't go,' and then ran back to my own house. They heeded my warning, and another terrible crime was averted." At this time Mrs. Hampton was nearing child-birth, and the child, born soon after, has always been afflicted with terrible fits. In this conversation Mrs. Hampton told me one feature of polygamy which was new, at least to me. The endowment robe consists of several garments. One of these is a white headgear for the women, which has a flowing cape falling down from the back. During the ceremony this cape is thrown over the woman's face. At some point in the ceremony, the man she has married raises that cape from her face, and no other person is permitted to do it. When the woman dies she is buried in her endowment robes, with this cape on her head, and when she is laid in her coffin the cape is thrown over her face. The teachings of the Mormon leaders are that she cannot be resurrected until the husband raises this cape from her face ; that if he pleases and is satisfied that she has been a faithful and obedient wife and true to him, he will raise this cape and she may be resurrected, but if he is not satisfied of this, then he refuses to do this, and she cannot be resurrected. One of the most common threats Mrs. Hampton said, by which Brigham Y. Hampton used to compel her to obedience, was that if she didn't obey him " she would never be resurrected," that he would not raise the cape from her head on the morning of the resurrection. This threat, Mrs. Hampton said, at any time had great terrors for her, but that she had learned now, of course, to regard it as harmless.
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Death notice of Julia Foster Hampton, Brigham Young Hampton’s mother:
Death of Julia F. Hampton. At the residence of her son, Brigham Y. Hampton, in this city, Julia F. Hampton departed this life at I o'clock January 17th. The deceased was an old and respected member of the Church of Jesus Christ of Latter day Saints. She was born in Maine in 1811. Her maiden name was Julia Foster. She entered the Church in 1833. She was baptized by President Brigham Young, and married by him to Jonathan Hampton, at Kirtland, Ohio. Three of her children were born in Ohio. She emigrated to Missouri, where she passed through the privations encountered by the Saints in that State. From there she went to Illinois and witnessed all the trials previous to the exodus.
In 1844 her husband, Jonathan Hampton, died and was buried at Nauvoo. In 1840 she went to Jacksonville, III where her father, James Foster, lived. She remained there until 1855 when she crossed the plains. The past ten years she made her home with her son Brigham Y. Hampton in this city. She departed this life at the venerable age of 79 years, beloved and respected by all who knew her. She died a faithful member of the Church, of which she had so long been a worthy communicant.
She was the mother of six children, three of whom preceded her to the other life.
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Letters from Thomas Colburn who was married to Sarah Bowers.
St. Louis, Missouri newspaper
St. Louis, May 2, 1855. To Elder Snow, Editor of the Luminary:
Dear Brother -- At the conference held in St. Louis, in October, 1854, Brother W. W. Rust and myself received a mission to travel in the northern and eastern states, to hunt up the lost sheep and endeavor to gather them into the fold. Accordingly, we left St. Louis on or about the middle of the month on the Reindeer, stopped at Alton a few days, visiting the Saints, and then passed on to Springfield, Illinois, called on a Brother Palmer, when behold, William Smith, brother of the Prophet Joseph, had taken up his abode here for the time being. He grasped me by the hand, said it did him good to take an old Mormon by the hand. I inquired of him (in Yankee style) what his business was in Springfield. He said he was preaching the first principles of the Gospel. I wished to know whether he preached the gathering and acknowledged the authorities of the Church as organized in Utah. His reply was rather evasive, said he and the authorities had had some misunderstanding, the same as Peter and Paul, that he had written to President Young saying he was willing to abide his decision. He wished me to give him the hand of fellowship. I told him under existing circumstances I could not, and advised him, if he was honest-hearted, as he appeared to be, he had better repair immediately to the valleys of the mountains and report himself and abide the decision of the First Presidency. He told me he had written and he wrote a letter to Brother Brigham before we left, whether he sent it or not I know not.
In answer to questions from a number in Springfield as to the authority of William Smith, I replied that it was with him as it would be with a branch severed from the vine, it would wither and die and would be ready to be burned, receiving no nourishment from the vine.
From Springfield we went to Chicago, there I found an uncle that I had not seen in thirty years. I stopped a few days with him and partook of his hospitality, and in return I gave him an offer of salvation on Gospel terms. He said he would consider on it and give me an answer on my return.
We emptied our purses at the depot, and wished the agent to pass us as far as he felt justified in doing, as we were heralds of salvation, alias, Mormon elders; he gave us tickets to Marshall, Michigan, deducting about half the regular fare. No accident occurred until our arrival at Marshall. We partook of the hospitality of the landlord, i.e. supper, lodging and breakfast free of cost.
In the morning we left Marshall on foot, the snow being about six inches deep and storming. It was hard traveling, but we reached Parma, about thirty miles, stayed with a relation over Sunday, gave our testimony and passed on. We traveled some two hundred miles through mud and mire, sometimes we could get shelter for the night, and occasionally a bowl of bread and milk.
We made it a rule to inquire for Saints and places to preach, but no sooner than we had informed them that we were ministers of the Gospel from Salt Lake, their doors were closed against us; we traveled hundreds of miles in Michigan, but obtained but one house to preach in. The fact is, Strang, the Beaver Island Mormon, as he styled himself, is sending his emissaries out to rob, steal, plunder, preaching another Gospel, but styling themselves Mormons; hence, the prejudice that exists in the minds of the people against the servants of God that are sent abroad by the authorities of The Church of Jesus Christ of Latter-day Saints.
We called at Kirtland, found a few that called themselves Saints, but very weak, many apostates who have mostly joined the rappers. We had a lengthy interview with Martin Harris. At first he was down on polygamy, but before we left he informed me that he never should say a word against it. He confessed that he had lost confidence in Joseph Smith; consequently, his mind became darkened, and he was left to himself; he tried the Shakers, but that would not do; then he tried Gladden Bishop, but no satisfaction; he had concluded he would wait until the Saints returned to Jackson County and then he would repair there. He gave us a history of the coming forth of the Book of Mormon and his going to New York and presenting the characters to Professor Anthon, etc. He concluded before we left that "Brigham was governor," and that the authorities were there, and that he should go there as soon as he could get away.
We traveled together until we arrived at New York City, preaching by the way wherever an opportunity offered. From thence, Brother Rust went to Boston, and I went to Tom's River, New Jersey, found the Saints enjoying much of the spirit of God. They number nearly one hundred, and are calculating to emigrate next season. My labor has been in New Jersey and New York, with what success time will determine. I feel clear, and have obtained permission to return home, which I shall with joy, and not with grief. May God bless and sustain you, is my prayer, Amen.
Yours as ever, Thomas Colburn.
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Another letter:
St. Louis, May 31, 1855. To the Editor of the Luminary: Dear Brother: I write at the request of Bro. James Case, to inform you and those that feel interested in the rolling forth of the "little stone," that he left St. Louis immediately after the conference, wending his way up the great Father of Waters, until he arrived at Alton, where, being directed by the spirit of God, (as all saints should be, especially the Elders in these dark and benighted times,) he made a halt and labored there, and in the regions round about, until the last of April, where I found him Sunday 29th. He informed me that he felt that his mission was done there, having baptized and rebaptized about 20 adults. As I was bound for Jacksonville, via Springfield, Ill., he requested to tarry until Monday evening and he would accompany me as far as Springfield, as he had a work to do there, before he went farther north. We had a pleasant trip, stopped at the house of Nicholas Groesbeck. We received a hearty welcome, they are old Mormons, but had remained so long in the fog that obscures this once happy land, they had lost sight of the little stone that has been rolling for 25 years past, and will roll until it fills the whole earth.
In the morning we discovered that the brother of the Prophet Joseph Smith had been our fellow lodger, he was very much surprised and sorely displeased to see a brace of Salt Lake Mormons, [as] he was pleased to term us. He had been laboring with might and main to poison the minds of all, as far as his influence extends, against the authorities of the church of Christ in Utah, vilifying the characters of the Elders that are sent by said authorities. He had endeavored to give a public lecture against polygamy, at the hall in Springfield, but it was no go, it was like Old Darky reproving sin. I had a long talk with him concerning his position, he thinks he has been "shamefully treated, persecuted and abused," by said authorities through misrepresentation, and a lack of knowledge concerning him, etc. He said he was willing to submit his case to, and abide the decision of Pres. Brigham Young, provided he could retain his Apostleship, if so he was willing to be a Brighamite and be numbered as one of the Salt Lake Mormons.
I visited Jacksonville, found a number of old Mormons that were in about the same fix as the saints at Ephesus were -- they could not bear those which were evil -- they had tried him who said he was an Apostle, but found him a liar -- had borne and had patience, and had not fainted. Nevertheless, they had lost their first love, they were blind and could not see afar off. I exhorted them to do their first works, or their candlestick would be removed from its place, for it was of no manner of use, unless they kept a candle in it, trimmed and burning. Subsequently I paid them another visit, in company with Bro. Case, they heard of our arrival, and assembled at the house of Sister Julia Hampton, relict of Bro. Jonathan Hampton, whose body lies sleeping under the silent clay in Nauvoo, awaiting the joyous glories of the resurrection day. We gave them some instructions suitable to the occasion, as we were led by the spirit, they received our testimony and counsel with gladness and manifested an anxious desire to renew their covenants by re-baptism, that they might be numbered with the saints. According to their desires, we repaired to the water the next day, (May 22) and re-baptized eight, and baptized one person for the remission of sins and confirmed them members of the Church of Jesus Christ of Latter Day Saints, by the imposition of hands.
It was a glorious time, some had united with the Church soon after its organization and belonged to the Colesville branch. The names of those that renewed their covenants were as follows: William Stringham, and his wife Eliza; Phillip Stringham and his wife Mehetable; Julia Hampton and her sons, Brigham Y. and Eadly Foster Hampton; also Walter Stringham.
Having business in the east, I left on Thursday, the 24th inst. for Chicago, brother Case remaining at Jacksonville, where he had not been idle. He had organized a branch of 12 members, brake bread and administered the sacrament -- they had a glorious time. I visited them all and found them filled with the spirit. I felt almost willing to postpone going to the Valley this season, if it was according to counsel. I left Bro. Case in the Jacksonville as happy as a saint. There are many sheep in this part of Illinois, that are anxious to be gathered into the fold again. Wm. Smith's influence is on the wane in those regions. In Springfield, Bro. Case rebaptized six persons who had weighed William in the balance and found him wanting. The names are as follows: Jonathan Palmer and wife, Levi Golly, Elizabeth Groesbeck, Mary Snyder, and Sarah Yomans, all old Mormons. There are others in Springfield that are almost persuaded to renounce the world and take passage on board Zion's ship. With regard to my humble self, I feel well all the time. My course is onward, but I have gained but little as yet toward my mountain home.
If the Lord will, I shall visit Jacksonville before I go West. My health is and has been excellent with the exception of one day, since I have been in St. Louis, for which I feel grateful to my heavenly Father. That the choicest blessings of heaven may visit and abide with you and those connected with you, is the prayer of yours as ever, Thomas Colburn.
Note: Jacksonville is in Illinois.
This story written by Daniel Tyler 1816-1906 who traveled with our relative Thomas Colburn to Europe.
At the Spring conference, in 1853, I was called on a mission to Europe, with a number of others. While crossing the ocean, when about two hundred miles from Liverpool, we
encountered, what the captain said, was the severest storm he had experienced during thirty years of seafaring life. There were seven elders on board the English sail ship, Ashburton. When the storm became the most severe only four could be got together. We had taken second cabin passage, and, of course, had a room with bunks in which to sleep. To this room elders Charles R. Dana, Israel Barlow and myself repaired, leaving Brother Thomas Colburn outside to watch and tend the door while we prayed and rebuked the raging wind and boisterous sea. We had but just commenced to pray when the door of the ventilator of our room flew open and let a large stream of water upon us. Brother Barlow sprang upon one of the upper bunks and closed the door and held it to its place while Brother Dana and myself continued the prayer. By this time the ship had come so near capsizing that a bottle of ink being open and standing over one doorpost, which was about six feet high, emptied its contents upon the opposite post about one and a half feet from the door sill, making an angle, by actual measurement, of over fifty degrees, which was just about as far as she could go without capsizing. Just at this juncture the wind was rebuked by the servants of the Lord, and so sudden was the reaction that the ship creaked from stem to stern and we did not know but what she might fall to pieces. But the main damage done was to lose her sails and cause the yardarm to fall and break the ship-carpenter's leg. The cargo was shiped [shifted] to one side so that she could not run level during the remainder of the voyage. We had on board, among other passengers, a Presbyterian temperance lecturer, with whom we had had many arguments on the use of the spiritual gifts, he taking the view that they were done away because no longer needed. His berth was on the opposite side of the ship. Before the prayer was closed and the door opened, he stood trembling with excitement outside. No sooner was the door opened than he exclaimed hastily and in an excited manner, "Haven't you been praying? Haven't you been praying?" On Elder Dana inquiring why he asked that question, he nervously answered, "I thought you had; the wind stopped blowing so suddenly."
Daniel Tyler describes his Mission in Germany where Thomas Colburn also served:
About this time, I received a letter, inquiring about the Saints and their doctrines, from Karl G. Maeser, a professor of theology in Dresden, in Saxony. In consideration of the excitement and desire on the part of many of the police authorities to trap the elders; Elder Chislett and myself looked upon it as a snare to entrap us. I returned the letter without answer. No sooner had I dropped it into the letter box than a strong feeling came over me that the man might be an honest enquirer after truth. On telling this to Elder Chislett, he said if such be the case the door would be closed. I answered, "No, that letter will return." He said, "No; you may get another, but the same letter will never come back. I repeated, "If he is an honest enquirer after the truth that letter will return, and I will accept it as an evidence of sincerity." Elder Chislett said, "If it does return I will set you down as a prophet." On receipt of his returned letter, Professor Maeser forwarded it to Elder John Van Cott, at Copenhagen. As Elder Van Cott knew I was presiding over the German Mission, he mailed the letter to me, explaining that he had directed the professor to me, as he was doing nothing in the German language, and he believed him to be an honest inquirer after truth. I answered Professor Maeser's letter, and he wanted to know more. I sent him German publications: he believed them all and said during an approaching vacation he would come to Geneva, a distance of about six hundred miles, and be
baptized. Thinking this might be an opening to establish the gospel in the heart of Germany, where it had not been preached for about eighteen hundred years, I wrote and told the professor that if there was free toleration of religion perhaps I might send an elder to preach the gospel to others as well as to instruct him further in its principles. He wrote, in answer, that no religion, except the Lutheran, was allowed to be taught, and that was the national religion. He thought, however, that as all persons who took up their abode in the kingdom had to make known their business, an elder might go under the guise of a teacher of the English language. On my informing him that I apprehended such a policy might draw a class around him who would be liable to betray him to prison and banishment, and as I had an elder under my charge who had some knowledge of the German language, I asked him whether it would not be better that his object be known to be to complete his education in the same. Simple as this suggestion was, it struck him with great force. Knowing that I was unacquainted with their laws and customs and that he had been taught them from childhood, in fact, was a leading teacher among his fellows, he referred to this fact and said he could see the wisdom of the Lord in it, and it was another evidence to him that the Latter-day Saints were His people, and he would be exceedingly glad if I could send an elder to baptize him.
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Thomas and Sarah described their life in Utah in a letter to their family back in New York.
“We are indeed in the wilderness," wrote Thomas and Sarah Colburn to their family in New York, "but still our ears are saluted with the sound of mirth."
A significant numbers of leaders in the early Mormon church were Masons prior to their involvement in the Latter-day Saint movement. Notable examples include Brigham Young, Heber C. Kimball, John C. Bennett, Hyrum Smith and Joseph Smith, Sr. Heber C. Kimball, wished that all men were Freemasons. Spencer Kimball, closet Freemason, and grandchild of Heber C. Kimball, was a friend of Norman Vincent Peale.
A Heber C. Kimball descendant writes:
Heber C. Kimball lived in the little town of Mendon, New York where he established himself as a potter. In the same town lived a family by the name of Young. In 1829 Brigham Young, a son, moved from Oswego, NY to Mendon to join the rest of his family there. Heber and Brigham were friends. The Joseph Smith family lived just a few miles away in the town of Palmyra on the Erie Canal. Officially Heber C. Kimball was married to 43 wives, of which he had connubial relationships with only 17. These 17 bore him a total of 65 children of which 43 lived to maturity. He also states that his ancestor Heber C. Kimball was a reluctant polygamist. Returning from his second mission to England in 1841, Heber was introduced to the doctrine of plural marriage or polygamy, and it was not to his liking, in fact he became violently ill at the idea of entering into such a practice. He was the only Kimball in his family from New York, to become a Mormon.
Coincidentally, Brigham Young’s mother Abigail (Nabby) Howe Young is buried at the same cemetery as Thomas Hamilton, my 5th great grandfather and his second wife Lydia (Colburn) Brearley, and some of their children. White Settlement Cemetery, Lansing, Tompkins, New York.
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