Juanita Brooks
Lecture Series
ST. GEORGE
TABERNACLE and TEMPLE:
THE BUILDERS
By
Leonard J. Arrington
In
October 1862, one year after he had called the 309 families to go to
"Dixie" to raise cotton and other semitropical products, Brigham
Young wrote to Erastus Snow, the ecclesiastical and secular leader of the settlers,
suggesting that they "build, as speedily as possible, a good, substantial,
commodious, well-finished meetinghouse, one large enough to comfortably seat
at least 2,000 persons, and one that will not only be useful, but also an
ornament to your city and a credit to your energy and enterprise."1
Recognizing that the settlers were not in a position to finance the enterprise,
the president added: "I hereby place at your disposal, expressly to aid in
the building of the [Tabernacle], molasses, vegetable, and grain tithing
of Cedar City and all places and persons south of that city."
The ground-breaking and dedication of the site for the
structure took place on June 1, 1863, a day chosen because it was the birthday
of Brigham Young—his sixty-second. Although Brigham Young was not present
because he usually preferred to go to St. George in the winter—apostles Orson
Pratt, Amasa M. Lyman, and Erastus Snow attended, as did the local high
council, bishops of the wards, and many who would direct and participate in the
work.
The chief mason, Edward L. Parry, was a key person in the
construction process. Under the general direction of W. H. Folsom, Church
Architect in Salt Lake City, the principal architect and construction
superintendent was Miles Romney. A particularly important preliminary step was
the erection of a tithing house to receive donations of fruit, vegetables,
grain, livestock, and other contributions toward the support of the workmen.
Those who worked on the Tabernacle were paid with tithing scrip which entitled
them to draw supplies for their families from the tithing house. Indeed, a
large share of the cost of the building required no outlay of cash. Only
"imports" such as glass, paint, door locks, and tools required an
expenditure of money.
A variety of calamities caused the work to proceed slowly.
There was a perennial scourge of malaria; the Santa Clara and Virgin rivers
were unpredictable and dams and ditches required frequent repair and
rebuilding; and alkali precipitated up from watering the dry, desolate fields,
causing damage to growing crops. Moreover, southern Utah settlers, as with
others throughout the territory, were asked each spring to furnish companies
of teams, drivers, and outfits to transport immigrants from the Missouri Valley
to Utah. And, of course, all settlers were building their homes and some were
setting up mills and shops.
When George A. Smith, the apostle-frontiersman after whom
St. George was named, visited St. George in February 1866, he noted that the
limestone foundation, six feet thick, had reached six feet.2 Nine
months later, in November, Erastus Snow urged a stepped-up program of
construction, and within a little over a year he reported that the basement
story was completed, and the main floor timbers were about to be laid. On March
20,1869, the first public gathering met in the basement. Sunday meetings were
scheduled in the Tabernacle from then on and the basement was used for school
classes, theatrics, choir practice, and other functions. Work continued on the
main structure for the next two and one-half years.
This major community effort merited a special celebration
on December 29, 1871, the day the last stone in the tower was laid.3
The festivities included singing by the St. George Choir under the direction of
John M. Macfarlane, prayer by Jacob Gates of the Seventy, after which the
church leaders climbed to the top of the rock work where President Erastus
Snow, with trowel in hand, laid the stone in its place. Presidents Jacob Gates,
Robert Gardner and James Bleak, in succession, then struck it with a mason's
mallet. President Snow and those present took off their hats and shouted,
"Hosanna! Hosanna! Hosanna! To God and the Lamb. Amen, Amen and
Amen." This was echoed three times. The next day the last shingle on the
roof of the Tabernacle was secured.
Several years ago, when the old steps of the Tabernacle
were replaced, workmen found in a crevice a sealed bottle with a paper rolled
up inside listing the names of the stone cutters (Charles L. Walker, Joseph Worthen,
David Moss, George Brooks, James Bleak, and William G. Miles), and the
following verses, presumably written by Charles L. Walker:
Full seven long
years we now have worked And from our task have never shirked/We have oft
fared short, for many an hour And now are fed on Sanpete flour. Four hundred
miles we haul our flour Which feeds us in this trying hour, The Saints up north
have freely given Thus laying treasures up in heaven.
So now, kind friends, we say farewell;
This house and
steps our work do tell, God will preserve and bless his own With life eternal
and a crown.4
Following the completion of the afternoon ceremonies the
workers were honored with a "Social Party and Festival" at the St.
George Hall. There were many rousing songs, and frequent toasts, presumably
with everyone raising a glass of Dixie Wine. Of special interest is the
following toast praising Archibald McNeil and the quarry hands:
The solid rocks had to give way before them and the
mountains have had to remove because of their faith and works. May their bodies
be like steel to endure hardship, and their faith ever continue, and may they
ever feel that their yoke is easy and their burden light, and may the noble
McNeil outlive all his troubles and the enemies of Zion, and may he do good
execution even with his last blast or shot.5
McNeil, who was born in Tranent, Scotland, joined the
church in 1847, emigrated to America in 1849, and went to St. George in 1861.
His fellow workmen in the quarry included Alex Fullerton, Jim Dean, Ephraim
Wilson, and Lewis Robbins. Other toasts were presented as tributes to William
Burt and his sons who did the plaster of paris decorating and plastering; John
Pymm, the commissary who dispensed commodities at the tithing office; George
Jarvis, the British sailor who erected the scaffolding; and John 0. Angus, the
timekeeper who kept the workers on a daily schedule.
After the walls were up and the roof was on, meetings were
held in the upper part, but finishing work remained. Window panes ordered from
New York City had arrived at Wilmington, California, with a bill for $800.
David H. Cannon appointed to raise the money, had succeeded in collecting $200.
In nearby Washington, Peter Neilson, a Danish immigrant who had saved $600 to
enlarge his two-room adobe house, put his personal desires aside and
contributed his money to the cause and the freighters left to bring back the
glass.
The community clock and bell were installed in the tower in
1872. The interior was finished in 1875, a beautiful silver sacrament set and
organ were provided in 1877. Brass chandeliers were added in 1883, and the
structure stood for more than one hundred years until its recent remodeling.
The edifice is one all of us have marveled at and admired. As Karl Larson
wrote, "The Tabernacle is the finest example of the chapel builder's art
in the whole Mormon experience."6
In the meantime, Brigham Young had concluded
that the Salt Lake Temple, a massive undertaking, would never be completed in his
lifetime. Observing the effectiveness and beauty of the work that had gone into
the St. George Tabernacle, and the faithfulness of the workers, and considering
the need of these colonists to receive support from the central church, he
wrote to Erastus Snow, in the spring of 1871, that the time had come for the
southern Saints to build a Temple, the first Temple in the Mountain West.
Ground was broken on November 9, 1871 and excavation for
the basement and foundation began immediately. At the dedication ceremony.
President George A. Smith prayed that God would control "all who purpose
evil against" these people of God, and added: "Put hooks in the jaws
of the enemies of Zion and turn them from their wicked purposes."7
In addition to southern Utahans from St. George, and neighboring wards who had
been more or less regularly employed on the Tabernacle, workers came from
Beaver, Minersville, Fillmore, and Sanpete to work on the Temple. Edward Parry
was in charge of masonry work. Miles Romney was superintendent of construction,
Archibald McNeil supervised the quarry, Alexander F. McDonald operated the
tithing office, Truman Angell was the Church Architect, and George A. Smith,
trustee-in-trust of the Church, guaranteed the financing.
The cornerstone was laid April 1, 1874. The lower story was
completed on January 1, 1877, and Brigham Young and others immediately began
to perform baptisms and endowments for the dead. During the months of January,
February, and March Brigham Young inaugurated the various rites and ceremonies
of temple service and, as he expressed it, "passed on the keys." At
the annual conference of the Church held in St. George on April 6, 1877, the
Temple was dedicated and the Hosanna Shout was uttered by those in attendance.
One can imagine the magnitude of the investment of the
southern Utah Saints, finishing the Tabernacle and beginning the Temple at the
same time. Committees were appointed for each settlement to make sure that
sufficient men were maintained at all times at each building site. These and
other major enterprises were a cooperative effort. This had also been true of
their dams and canals; the bowery which was their first place of worship; the
St. George Hall where they held dances, vaudevilles, concerts, and theatrics;
and their local meetinghouses and schoolhouses. The donations of teams and
labor were heavy. The men ran the fresnoes and drove the teams, completed the
excavation and site preparation, did the carpentry work and masonry, and the
women provided meals, made shirts and work clothes, and performed other labors
like painting and decorating. Women made the exquisite cloth for the Sacrament
service table and copied sheets of music that were used by the St. George
Tabernacle
Choir.
The various industries founded to build the Tabernacle and
Temple-the sawmills, wood camps, lime kiln, and stone quarries were also
helpful in building homes, barns, and shops. The quarries and sawmills
furnished rock and timber not only for the Tabernacle and Temple but also for
the big house of Erastus Snow, the winter residence of Brigham Young, and the
Court House.
Many of those who labored on the Tabernacle and Temple used
this as a means of working off their outstanding accounts with the Perpetual
Emigrating Fund, which had assisted them in traveling from Europe. In essence
the whole community was built as part of the process of building the Tabernacle
and the Temple.
Construction of the Tabernacle and Temple not only served
to develop the skills of local workmen, but also was a means of redistributing
other income. Those of greater property and other income supported the
craftsmen and laborers who worked on these major projects.
The story of these edifices has been told in books by
Albert Miller, Juanita Brooks, and Karl Larson. Another thirty years and more
have passed since they wrote, and this seems an appropriate time to remember
the persons who made these grand things happen—whose hearts and muscles gave us
these superb examples of human architecture.
We begin with Edward Lloyd Parry, the master mason.8 Brother
Parry was born in the village of St. George, Denbighshire, North Wales. His
mother died when he was four, so his two sisters were placed with foster
nurses and he and his father went to live with his Parry grandparents. His
father, grandfather and great grandfather were stone masons. He attended school
until he was twelve, worked for his father and grandfather at the mason's
trade, and at fourteen received another term of schooling. He was a frail youth
and his father decided he would never make it as a stone mason, so he
apprenticed him to a tailor. After a few months disgusted with tailoring,
Edward returned to his father and grandfather who resignedly put him back to
work. For the next twenty years he helped erect dwellings, churches, vicarages,
and railroad bridges in his native Welsh village and adjacent towns.
Although he was religious and attended Church of
England services, Edward was attracted to the Latter-day Saint gospel, and in
1848 was baptized by Abel Evans who, in 1844, was the second Welshman to join
the LDS Church. Edward's wife Elizabeth, whom he had married two years earlier,
was likewise converted, as were his father and other relatives. He became a
leader in the Denbighshire conference, and kept open house for Elders and
saints. With the assistance of the Perpetual Emigration Fund, he and his family
and other branch members migrated to the Salt Lake Valley in 1853. He was
thirty-four.
The Parrys were followed three years later by the handcart
migration of 1856 that featured a Welsh company that included some of Parry's
friends and relatives. One of them was his attractive twenty-one-year-old,
brown-eyed cousin, Ann Parry, one of a family of fourteen. When Ann went to
Edward's home in Ogden, Elizabeth welcomed her and the two chatted until Edward
returned from work. Elizabeth presented Ann to her husband by saying,
"Here is your cousin, Ann Parry; she will be your second wife."
Edward and Ann were married in the Endowment House in February 1857.
Elizabeth was unable to have any children, and Ann eventually
bore eleven. When Ann gave birth to her first child in 1858, she named her
Elizabeth Ann and gave her to Elizabeth. The child was taught to call Elizabeth
her mother and Ann "Aunty Ann." The rest of the children were taught
to call the first wife "Mother" and their mother "Ma." None
of them knew which was their own mother until they were quite grown. The family
always lived together in the same house and Elizabeth and Ann were like
mother and
daughter.
Another handcart emigrant was eleven-year-old George Brooks
whose mother had died enroute to Utah, and whose father died two days after his
arrival. The Parrys, who had been friends and neighbors of the Brooks's in
Wales, took George into their family as a foster son, and George worked with
Edward throughout his life. In addition to his work on the Tabernacle and
Temple, George did the stone work on the Dixie College Administration Building.
George was the grandfather of Karl Brooks, our mayor and college vice president.
In April 1862 Edward Parry and family were called to St.
George. Ann was pregnant with a third child and shortly after their arrival
gave birth to Mary Ellen; she was the first white girl born in St. George. In October
1862 Edward was called to supervise the masonry work on the St. George Hall
and Tabernacle, the County Courthouse, the second story of the Washington
Cotton Factory, and many private residences including those of Erastus Snow and
Brigham Young. Among his skilled assistants were George Brooks and William
Miles.
After serving as master mason for the St. George Temple,
Edward and Elizabeth and Ann were given their second anointings in the Holy of
Holies of the Temple. As they left the sealing room Brigham Young called Edward
to supervise the mason and stone work for the Manti Temple. His excellent St.
George reputation followed him and one night when the Parrys finished their
new home in Manti, Edward was due to attend the High Priest meeting. Another
High Priest came on an errand and stayed so long that Edward became uneasy. As
they were about to leave the door opened and in came a large crowd, bringing
roast chicken, cooked vegetables, cake and pies. When the surprise banquet was
over they spent the evening singing, reciting and dancing.9
Upon completion of the Manti Temple, Edward took up a
quarry near Ephraim and furnished and laid up stones for the Salt Lake Temple
Annex, the Kearns Mansion (now the Governor's Mansion in Salt Lake City), the
Park Building at the University of Utah, the City and County Building in Provo,
the E. H. Harriman Mansion in New York City, and many family gravestones in
local cemeteries. He died in 1906, age eighty-eight. Elizabeth had died in 1880
and Ann in 1886. He was one of the great builders in the Mountain West.
A second major builder of the Tabernacle and Temple was
Miles Romney.10 The Romneys were a prominent family in England.
About 1700 John Romney is said to have invented the wheel with spokes; his son,
George Romney, was an English historical and portrait painter and is compared
favorably with Reynolds and Gainsborough. Still another Romney was Lord Mayor
of London and became a peer. Miles was born in Dalton in Furness, Lancaster,
England. A carpenter who specialized in circular stair building. Miles married
Elizabeth Gaskell, and to them were born seven children.
In 1837, the year Apostles Heber C. Kimball, Orson Hyde,
and others introduced the gospel into England, the Romneys listened to their
message with interest and in September 1839 were baptized. Miles was
thirty-three. Obeying the call to emigrate, they left England in 1841 and
gathered with the Saints in Nauvoo. Miles worked as a master mechanic on the
Nauvoo Temple until its completion in 1846. They journeyed to Utah in 1850.
Shortly thereafter he was appointed foreman of the Church Public Works Shops on
Temple Square. He held that position until 1856, when he was called on a
mission to England, where he presided over the Manchester conference, and later
the Liverpool and Preston conferences. He remained two years. After additional
service in the Church Public Works, he was called in 1862 to join others
in southern Utah, where he was made architect and superintendent of
construction of the Tabernacle, and later of the Temple. Of course, he had many
assistants: Edson Barney, William Barnes, Willis Copeland, Hosea Stout, David
Rogers, Thomas Cottam, Benjamin Blake, Warren Hardy, and his son. Miles Park
Romney. He died in St. George in 1877, at age seventy-one. Among other things.
Miles designed and built the Tabernacle's beautiful circular stairs.
We have highlighted a Welshman and Englishman; we now come
to a Scotsman, Robert Gardner.11 Robert Gardner was born in the
village of Kilsyth in central Scotland, the youngest of seven children. His
parents moved to Dalhousie, New Brunswick, Eastern Canada, when he was two.
They lived in this poor, timbered, rocky country for twelve years. There was no
school, but his mother taught him to read, and his diary, misspelled as it
was, was not as atrocious as that of many modern high school students.
When Robert was fourteen, the family moved to Warwick, east
of Montreal, on the lower end of Lake Huron. Once again, Robert helped clear
land and plant crops. His older brothers having gone off to provide their own
livelihood, Robert was the principal support of his aging parents. In 1841, at
age twenty-one, he married Jane McKeown, an Irish-Canadian, and Robert and Jane
continued to live with his parents.
In 1844, Mormon Elders, preaching in their neighborhood,
converted Robert's oldest brother, William, who lived nearby. William, in turn,
urged Robert and Jane and his parents to join, which they did in January 1845.
Robert, who was now twenty-six, wrote that they went into the woods to a
suitable place, cut a hole in the ice which was eighteen inches thick, and
William baptized him. Robert wrote, "While under the water, though only
about a second, a bright light shone around my head and had a very mild heat
with it."12 Robert was confirmed a few minutes later by Elder
Samuel Bolton, as they sat on a log near the water. "I felt like a
child," Robert wrote, "and was very careful what I said and did and
thought, lest I offend my Father in Heaven."
Once they had embraced the gospel,
the Gardners had a t strong desire to
move to Nauvoo. When they learned that the
„ Saints were leaving Nauvoo for the Rocky Mountains in 1846, all • the members of the little Canadian branch
left to join their brethren. The Gardners arrived at Nauvoo in April, acquired
the supplies for a journey west, then crossed the Mississippi River and headed
for Winter Quarters. They joined the company of John Taylor, another Canadian
convert, in the 1847 crossing of the Plains, and arrived in the Salt Lake
Valley on October 1, 1847. Robert and his brother Archie (Archiblad Gardner)
built sawmills on Mill Creek and on the Jordan River and sowed wheat.
Two of Robert
Gardner's experiences are worthy of mention. The first occurred during the
winter of 1856-57 when he went to the canyon to slide down some timber for
firewood; the snow was about five feet deep. Unaware that another party had
climbed up the same slide earlier, he was half-way up when he was met by a log
hurtling down the incline; it struck his right leg ^ below the knee and peeled
off a six-inch strip of the calf of his leg, clear to the bone. He felt his leg
with his hands and found it was not broken.
Crawling off the path to a high place, he saw two men
coining up the canyon and yelled for help. He found the strip of flesh in his
boot and tied it to his leg with his handkerchief, hoping it would grow back.
He was placed on a wagon and taken to the mill of John Neff, in present-day
Draper, where he was attended by Porter Rockwell. "Old Port," as he
was called, gave him a tumbler of whiskey and molasses. Robert began to put it
on his wound, but Porter said to put it inside, "so I dun both."
After washing and salting the wound. Port started to sew on the ripped-off
flesh with a needle and silk thread, but his heart failed. "So they held
me up," Gardner wrote, " and I sewed it myself, and made a good job
of it."
His neighbors were all very kind during his recovery and
got up "tea parties," as they called them, and he was very grateful.
In expressing his thanks, he jokingly blessed the pregnant women of three
neighboring homes that they would have twins. He didn't mean it or think any
more about it, but shortly all three women had twins—the only twins born that
year in the Salt Lake Valley. "Whether my words had anything to do with it
or not... they all believed it had. I have been cautious about blessings ever
since," he wrote.13
In the fall of 1861 his name was among those called to go
to southern Utah to make new settlements and raise cotton. Gardner wrote in his
diary, "I looked and spat, took off my hat, scratched my head, thought,
and said "All right.'"14 He traded for a span of mules,
left his fifteen-year-old son to gather the crops, and started on his mission
on November 12. He met George A. Smith at Parowan, who told him to settle in
what became St. George and to find suitable places for sawmills. With tongue in
cheek, George A. told him and other missionaries that wood was rather scarce,
"but by going twelve or fifteen miles to where there was some cedar, by
hunting around we might find some sticks long enough for the fireplace by
splicing two sticks together." George A. said that "another advantage
of the country was that it was a great place for a range. When a cow got one
mouthful of grass, she had to range a great way to get another. He said the
sheep done pretty well, but they wore their noses off reaching down between the
rocks to get the grass. ... In St. George, water left in the sun got warmed
enough to wash dishes in, while thirty miles away the people had to wrap up in
bed quilts to keep from freezing."15
At Harrisburg, fourteen miles north of St. George, they saw
friends who had gone south in 1858 to test the country for growing cotton.
"The appearance of these brethren and their wives and children was rather
discouraging," Robert wrote. "Nearly all of them had fever and ague.
. . . They had worked hard and had worn out their clothes, and had replaced
them from the cotton they had raised on their own lots and farms. . . . Their
clothes and their faces were all of a color, being blue with chills. This tried
me harder than anything I had seen in all my Mormon experience.... but I said,
'We will trust in God and go ahead.'"16
Robert, his family, and his companions spent that 1861
Christmas Day in St. George by holding a meeting and a dance. They immediately
laid out the townsite and began building homes. Robert was superintendent of
construction for the St. George Hall. "We were united in everything we did
in those days," he wrote. "We had no rich nor poor. Our teams and wagons
and what was in them was all we had. We had all things in common in those days,
and very common too, especially in the eating line, for we didn't even have
sorghum."17 Robert was chosen as the St. George bishop, and when
they organized four wards in 1862, he was sustained as bishop of the Fourth
Ward and also of Shoal Creek, Meadows, Pinto, and Pine Valley. He served as
bishop until 1869, when he was released to become a counselor in the stake
presidency. Upon the death of the stake president, Joseph W. Young, in 1873, he
served as acting president in the stake until 1877. He also served as mayor of
St. George for two four-year terms.
In 1864 Gardner moved his families to Pine Valley,
thirty-two miles away, where he logged and sawed timber for the Tabernacle,
other public buildings, and private residences. He also supplied the yellow
pine timbers free from knots and resin that went into the beautiful Salt Lake
Tabernacle Organ. The lumber for the distinctive and eye-catching frame chapel
designed by Ebenezer Bryce in Pine Valley in 1868 was also selected and cut by
Robert Gardner.
In the 1860s crops in St. George failed for several
seasons. Many suffered from hunger, but Robert's brother Archie and others in
northern Utah sent flour and other necessities to sustain them.
In 1876 Brigham Young, now seventy-five years
old, suffered from rheumatism and prostate problems, and was anxious to
complete the St. George Temple before he died. He had keys which he wanted to
give, which could be given only in the temple. Brigham had sent a large steam
sawmill to Mount Trumbull, about sixty-five miles southeast of St. George and
fifteen miles from the north rim of the Grand Canyon, to provide timber for the
Temple and other structures. Workmen at the mill had many problems, and some of
them left. Brigham Young was irritated;
their failure was holding up work on the Temple. George A.
Smith, who was with Brigham, went to Gardner and said that he felt compelled to
get someone "who will not be stopped by a trifle, but will get out lumber
no matter what it will cost, that the Temple may be finished without
delay." Gardner said he would do so if the President insisted. Shortly
thereafter he received a telegram asking him to go to Trumbull and "get
out that lumber."18 He went immediately.
Bishop Gardner took men and equipment, arranged for teams
and drivers to haul logs to the mill, organized another group at Antelope Springs
under Isaac Haight to haul lumber to the Temple for which the masonry work was
finished, and soon had a steady stream of lumber running from standing trees to
the Temple. After a year he returned to St. George and Pine Valley. He was
ordained a patriarch in 1900 and worked as an officiator in the Temple until he
died in 1906, age eighty-seven. Before his death he said, "The Dixie
country was never much of a country in which to make money, but it is a fine
country in which to make men and women."19
There were many other builders, of course. David Milne who
painted the Tabernacle; Charles Walker, a stonecutter who provided the poetry
and song that inspired the workmen; George Jarvis who erected the scaffolding;
John Macfarlane who directed the choir that performed for all of the
celebrations; and the women, who looked after the men, their children, and, in
most cases, their farms, bookkeeping, and letter-writing.20
In Brigham Young's family there was
Lucy Bigelow Young, who he married in 1847, and their three daughters, Eudora,
Susa, and Rhoda, all born in Salt Lake City but who spent their teenage years
in St. George in the house Brigham built for them in 1865. Susa, in particular,
made a reputation as a precocious teenager. She learned shorthand and took
down the proceedings of the dedication of the St. George Temple. She recited
original poems and verses in celebratory ceremonies in the Tabernacle, and she
kept the northern Utah public informed of developments in St. George with
regular letters to the Woman's Exponent. At the age of sixteen she
married a local dentist. Alma Dunford, and had two children, one of whom was
Leah Dunford, who earned a degree in home economics in the East, wrote several
books, and married John A. Widtsoe, president of Utah State University and the
University of Utah, who became an apostle of the Church in 1921. Susa later
married Jacob Gates and had eleven additional children. She became an officer
of the International Congress of Women, was editor of the Young Woman's Journal,
headed LDS genealogical work, and had an office in the Church Administration
Building in Salt Lake City. Lucy was also a patron of the International
Congress of Women and attended at least one of their international
conferences—the one in London in 1899.
Lucy entertained church and national officials
in her St. George home, including General and Mrs. Thomas L. Kane, great and
good friends of the Mormons, who visited Utah in 1873 and at which time Kane
drew up Brigham Young's will. Lucy often exhibited her remarkable gift of
healing in St. George. As a historical writer noted in the Young Woman's
Journal in 1893:
How many times the sick and suffering have come upon beds
to that temple, and at once Sister Young would be called to take the afflicted
one under immediate charge, as all knew the mighty power she had gained through
long years of fastings and prayers in the exercise of her special gift. When
her hands are upon the head of another in blessing, the words of inspiration
and personal prophecy that flow from her lips are like a stream of living fire.
One sister who had not walked for twelve years was brought, and under the
cheering faith of Sister Young she went through the day's ordinance and was
perfectly healed of her affliction.21
When the Manti and Logan temples were dedicated,
Lucy went to train ordinance workers and to outline procedures to be
used in administrations for healing.
In the family of Erastus Snow, his daughter Artimesia, the
fifth of eleven children of Erastus's first wife, Artimesia Beman, was a
cultural and religious leader. In 1868, when she was nineteen, she married
Franklin B. Woolley, son of Brigham Young's business manager, Edwin D. Woolley.
Called to settle Utah's Dixie in 1861, Franklin became a merchant and trader.
Less than a year after the marriage he went to California on a purchasing
mission for the newly organized St. George Co-operative Association. Having
engaged teamsters and a wagonmaster, he accompanied the train from San
Francisco to San Bernardino. On his return to St. George, he was overtaken by
hostiles at a site where there had been an Indian massacre several years
earlier and was shot.
For the next five years the grieving widow was the leading
soloist for the St. George Tabernacle Choir. In 1873 she married Daniel
Seegmiller and raised his motherless family of eight as her own.
Early teachers and persons of influence in St. George were
Orpha Everett, Annie Maria Woodbury Romney, and Martha Cragun Cox.
When the Relief Society was organized in St. George in 1868,
the first president was Anna L. Ivins, the mother of Anthony W. Ivins. Anna and
her husband, Israel Ivins, both born in New Jersey, were among the first to
arrive in St. George in 1861. Israel became County Surveyor, was a medical
doctor, operated a drug store, and with his son Anthony looked after Indians at
the Jackson Farm on the Santa Clara.
The sisters in the Relief Society collected rags and wove
them into rugs and carpets that were placed in the Tabernacle and Temple, and
ward meetinghouses. The Tabernacle alone required four hundred square yards of
this hand-crafted carpet. The Relief Society raised funds to build and furnish
their own meeting places (the oldest church building at Washington is the
Relief Society House, erected in 1875) and to care for the poor among their
membership. They made quilts, braided straw and made hats, and cleaned the
Tabernacle and Temple. They took up the culture of silk; the members donated
the eggs their hens laid on Sunday to be exchanged for grain, cloth, or cash,
which was in turn contributed to the Tabernacle and Temple. They subscribed for
stock in the cooperative stores, Washington Cotton Factory, and cooperative
livestock companies. They cared for the seriously sick, and when death came
the Relief Society made the burial clothing for the deceased and prepared them
for burial. They trimmed the caskets made by expert carpenters.
The women operated a cooperative store; established programs
to preserve health; owned a Lyceum which was a cultural center, public library,
and a meeting place for the Relief Society and Mutual Improvement Association;
and directed the work of the Mutual Improvement and Primary associations.
In addition to Anna Ivins, other Relief Society leaders
included Catharine Jane Cottam Romney and Elizabeth Graham McDonald. Daughter
of Thomas and Caroline Cottam, who accepted the gospel in Lancashire, England
in the 1840s and migrated to Nauvoo, Catharine moved with her parents to St.
George when she was seven. Her father built a one-room house with a willow and
mud ceiling and dirt floor, where the family lived four years until he was able
to build an adobe home. He opened his own turning shop. When construction began
on the Tabernacle in 1863 he worked on the structure and produced beautiful furniture
for the interior. Catharine and her friends often gathered in her father's shop
where he taught them spelling and arithmetic. He taught Catharine to braid
straw hats and weave chair bottoms from local brushes. Some of these chairs
were placed in the home of Brigham Young; others were in the St. George Temple,
where thirteen are there to this day. At age nineteen Catharine married Miles
P. Romney, and the couple eventually had nine children.22
Elizabeth McDonald was born in Perth, Scotland, the fifth
of ten daughters. She was baptized in 1847 when she was sixteen, the second LDS
convert in Perth. Expelled by her family, she went to Edinburgh. After two
years her father, who had become partially paralyzed, welcomed her back home,
and he was soon baptized, blessed and restored to health. In 1851 Elizabeth married
Alexander McDonald, a Scottish Elder, baptized the same year as Elizabeth but
who was immediately called on a mission to the Scottish Highlands. Upon his
return he was called to take charge of the Liverpool conference, where he and
Elizabeth made their first home. They left Liverpool for the States in 1854 and
settled in Springville, Utah, where Alex helped build a new gristmill and
subsequently served as mayor. From 1862 to 1872 he was in charge of the tithing
office in Provo. In 1872, anxious to hasten the completion of the St. George
Temple, Brigham Young called Alex to take charge of the tithing office and
temple accounts in St. George. Elizabeth enjoyed St. George, headed the women's
cooperative, and was a leader of the Relief Society. In 1879, when her husband
was called to help settle the Salt River Valley in Arizona, she became the
first stake Relief Society president in Maricopa Stake and helped spur Arizona
women to campaign for female suffrage, which Utah women had enjoyed since 1870.
We cannot but wonder at the miracle that brought together
these Welsh, English, Scots, New Englanders, Southerners, and Midwesterners to
work together in projects of such enormous significance. Clearly, St. George
had a remarkable pool of talent, even among the most humble of its settlers.
Latter-day Saints, all of us, are impressed with the
grandeur and magnificence, the massiveness and durability of the Tabernacle and
Temple, as being physical embodiments of superlative ideals. These are places
where the Saints can receive instruction, be inspired to lead better lives, and
reach out to God-places to which the Savior could come to dwell. In a sense the
buildings are spiritual sentinels, reminding us of obligations and
opportunities while watching over our peaceful habitations.
During this week of rededicafion, the Tabernacle can be
viewed as a symbolical demonstration of the early settlers' belief that life is
more than a struggle for physical survival. To the thousands who built it and
labored on it "without purse or scrip," it was a visual reminder of
the omnipresence of eternity.
