1. Artemus Millet’s name has appeared with various spellings, but we have spelled it in the text of this article as he wrote it in his 1855 account of his life. This account is catalogued as Artemus Millett, “Reminiscences,” [ca. 1855], holograph, 3, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City. This document is printed in full as an appendix to this article.

2. The earliest published account of the story is in George Francis Millett, Ancestors and Descendants of Thomas Millett from Chertsey, Surreyshire, England to Dorchester, Massachusetts. And His Wife Mary Greenoway (Mesa, Ariz.: By the author, 1959), 109–18. See also Daniel G. Millett, “The Temple Builder,” Church News, published by Deseret News, August 30, 1975, 16; Eugene England, “Brigham Young as a Missionary,” New Era 7 (November 1977): 30–37; Laurel B. Andrew, The Early Temples of the Mormons: The Architecture of the Millennial Kingdom in the American West (Albany: State University of New York Press, 1978), 37; Milton V. Backman Jr., The Heavens Resound: A History of the Latter-day Saints in Ohio, 1830–1838 (Salt Lake City: Deseret Book, 1983), 150–51; Roger D. Launius, The Kirtland Temple: A Historical Narrative (Independence, Mo.: Herald Publishing House, 1986), 55; Karl Ricks Anderson, Joseph Smith’s Kirtland: Eyewitness Accounts (Salt Lake City: Deseret Book, 1989), 15–16; Truman G. Madsen, Joseph Smith: The Prophet (Salt Lake City: Bookcraft, 1989), 58; C. Mark Hamilton, Nineteenth-Century Mormon Architecture and City Planning (New York: Oxford University Press, 1995), 38; Elwin Clark Robison, The First Mormon Temple: Design, Construction, and Historic Context of the Kirtland Temple (Provo, Utah: Brigham Young University Press, 1997), 48, 99; Craig K. Manscill, “Artemus Millet,” in Encyclopedia of Latter-day Saint History, ed. Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan (Salt Lake City: Deseret Book, 2000), 753–54; and Church History in the Fulness of Times: The History of The Church of Jesus Christ of Latter-day Saints, 2d ed. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2000), 164.

3. The most extensive treatment of Artemus Millet’s work on the Kirtland Temple is Robison, First Mormon Temple, 33–52. Robison draws from Millet’s accounts to recreate a detailed, though at times somewhat speculative, story. He notes the discrepancies among sources, but a thorough examination of primary and family sources fell outside the range of his history. There are many parts of Millet’s life that deserve a more complete analysis, such as his career in Canada, his work in Ohio after the completion of the Kirtland Temple, the gathering of his children to Nauvoo, and his work on the Nauvoo Temple and building projects in Utah. Nevertheless, they are beyond the scope of this article.

4. Artemus’s grandson explained, “Grand Fathers records were distroyed (burned) in Scipio, just after his death, by a woman who went to help clean up the house. Aunt Anna (as we called her[)], tried to stop her, but spoke too late. The flames had devoured them.” Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island, 1927,” microfilm of holograph, 5, Church Archives. There is also a copy of part of it with variations in the M. Wilford Poulson Collection, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah (hereafter cited as Perry Special Collections). “Aunt Anna” was Artemus’s wife Ann Stout.

5. See Artemus Millett, “Reminiscences.”

6. Artemus Millet’s 1855 Reminiscence is the primary source for his life story, as it is both his only remaining holograph as well as the only original source among family records. In addition to the original, there are several copies archived in various repositories. Artemus Millet’s granddaughter Mary J. Millett Cox made at least three transcriptions. The first transcription, made on July 9, 1934, is found in Joseph Millet [Sr.], “Record Book” [ca. 1850–1947], holograph, 21–22, Church Archives. The second transcription, made on October 26–27, 1934, is in Joseph Millet [Sr.], “Record Book,” 29–31. The third transcription, made on April 2, 1935, is in Artemus Millett, “Reminiscences,” along with Artemus’s holograph. In addition to the transcripts of the original, Cox made at least two typescripts of the third transcription. The first typescript, made on July 11, 1936, is filed as Artemus Millett, “Autobiographical Sketches,” holograph, Church Archives. The second typescript, made in September 1936, was sent to her cousin George Francis Millett and later archived as Artemus Millett, “Autobiographies, 1855–1861,” Perry Special Collections. This second typescript was also published by George Millett in 1959, in Ancestors and Descendants of Thomas Millett, 109–13. On the transcription Cox provided to George Millett in September 1936, she stated that she no longer knew where the original was. Because of the significance of the 1855 Reminiscence and because various errors crept in throughout the copying process, we include an analysis of the original as an appendix to this article.

7. Artemus Millet’s 1872 Genealogy was recorded by William Faucett in a “High Priest’s Record” book in Spring Valley, Nevada, on February 16, 1872. The “High Priest’s Record” cannot be located, but a copy was made by Rosa Jarvis in St. George, Utah, on December 18, 1906. The Jarvis copy is also missing, but Cox made at least two transcriptions of it. One undated copy is cataloged with Artemus Millett, “Reminiscences” and another made between October 1934 and February 1935 is in Joseph Millet [Sr.], “Record Book,” 32–33. Cox also made two typescripts. One dated September 2, 1936, is in Church Archives (Artemus Millett, “Autobiographical Sketches,” typescript, Church Archives). The other she sent to George Millett in September 1936. It is now catalogued with the reminiscences in Artemus Millett, “Autobiographies, 1855–1861,” Perry Special Collections.

Working independently of Mary, her brother Joseph Millet Jr. made two transcriptions of the 1872 Genealogy, which both appear in Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” pages 1–2 and 70–71 respectively. The first transcription was made on March 8, 1927, while the second is undated and has no name. The second transcription, on pages 70–71, has also been duplicated and is catalogued as Millet Family, “Papers” [1850–1914], microfilm of holograph, Church Archives. There are several significant discrepancies between Mary’s and Joseph Jr.’s copies that will be discussed in greater detail. These sources collectively are what we call 1872 Genealogy.

8. Although various spellings have been printed, we have chosen to spell the town’s name “Earnestown.”

9. Susanna was born October 19, 1804, in Earnestown. See Joseph Millet Jr., “Joseph Millett on C[ape] B[reton] Island,” 1.

10. Artemus Millett, “Reminiscences,” 2–4.

11. Artemus Millett, “Reminiscences,” 4. The Mary J. M. Cox typescript gives the impression that Artemus became ill in 1830 and that his manifestation occurred in 1831. See the accompanying documentary analysis for more information.

12. Artemus Millett, “Reminiscences,” 4.

13. Artemus Millett, “Reminiscences,” 5–6. In July 1835, Brigham Young and William E. McLellin visited Brother Millet in Canada on their way to the British Isles. See The Journals of William E. McLellin, ed. Jan Shipps and John W. Welch (Provo, Utah: Brigham Young University, 1994), 189.

14. Artemus Millett, “Reminiscences,” 6. See also Dean C. Jessee, ed., The Papers of Joseph Smith, 2 vols. (Salt Lake City: Deseret Book, 1989–1992), 2:75. Mary J. M. Cox recalled hearing her father and brother say that, during the course of construction, Artemus also fell off the top of the Kirtland Temple and broke his shoulder blade. See Joseph Millet [Sr.], “Record Book,” 28.

15. Artemus Millett, “Reminiscences,” 7.

16. See Artemus Millet, 1872 Genealogy.

17. Artemus Millett, “Reminiscences,” 7.

18. Joseph Millet [Sr.], “Record Book,” 24.

19. Mary J. M. Cox, daughter of Joseph Millet Sr., copied the statement from her father’s papers into his “Record Book.” Joseph Millet Sr. began the “Record Book” in Cedar City, Utah, on January 17, 1908, when he was seventy-five years old. He copied information about the Millet family beginning from 1532, but, by the time he died in 1911, he had filled only twenty-one pages, ending with the history of Artemus’s father, Ebenezer. Cox continued the work, beginning with the life of Artemus Millet. After making a copy in the “Record Book,” Cox made a more polished copy that is catalogued as Joseph Millet [Sr.], “Statement regarding Artemus Millet,” [undated], holograph, Church Archives. Both copies, though catalogued under Joseph Millet Sr.’s name, were made and signed by Cox. The statement first appeared in print in George Millett, Ancestors and Descendants of Thomas Millett, 110–11. Since Cox sent George copies of Artemus’s 1855 Reminiscence and 1872 Genealogy, it is likely that she also supplied him with a copy of Joseph’s statement.

20. Biographical information about Joseph Millet Sr. is taken from copies of his diary. Like nearly all of the other sources for this article, Joseph’s diary has not been preserved in his own hand. Mary Cox made a copy in Joseph Millet [Sr.], “Record Book,” 40–97, between November 1935 and August 1936, and Joseph Millet Jr. made a copy in “J. Millet on C[ape] B[reton] Island.” Portions of an unidentified copy of the diary were published in Eugene England, “Without Purse or Scrip: A 19-Year-Old Missionary in 1853,” New Era 5 (July 1975): 20–29. Because all of the copies have different pagination, we refer to them collectively simply as Joseph Millet Sr., Diary, with no page numbers given.

21. For information on Sarah Elizabeth Glines, see Pioneer Women of Faith and Fortitude, 4 vols. (Salt Lake City: Daughters of Utah Pioneers, 1998), 3:2015.

22. One of Joseph Sr.’s experiences in helping a man named Newton Hall in answer to Brother Hall’s prayer has been shared once by Elder Boyd K. Packer and twice by President Thomas S. Monson in general conference. See Boyd K. Packer, “A Tribute to the Rank and File of the Church,” Ensign 10 (May 1980): 63; Thomas S. Monson, “The Service That Counts,” Ensign 19 (November 1989): 46; and Thomas S. Monson, “Gifts,” Ensign 23 (May 1993): 61.

23. See Joseph Millet Sr., Diary.

24. Sadly, Joseph Sr. did not have all the facts of his own history. Among the genealogical records lost by Artemus between 1841 and 1843 was the exact date of Joseph’s birth, and Joseph never knew if he was born on December 22, 1832 or 1833. Joseph Millet Sr., Diary.

25. Father and son and their families moved together to Dixie (1866), Spring Valley (1868), and Scipio (1872).

26. Joseph Millet Sr., Diary, as copied in Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 5.

27. Wilford Woodruff, Wilford Woodruff’s Journal, 1833–1898, Typescript, ed. Scott G. Kenney, 9 vols. (Midvale, Utah: Signature Books, 1983–84), 7:346, April 20, 1877.

28. Joseph Millet [Sr.], “Record Book,” 24.

29. Joseph Millet Sr., Diary. Joseph does not give the month of his arrival in 1859, but he states that he left in March 1860.

30. Joseph Millet Sr., Diary.

31. A copy of Brigham Young’s letter to Joseph Millet is found at the end of Millet Family, “Papers.”

32. “Lorenzo Dow Young’s Narrative,” in Fragments of Experience, Sixth Book of the Faith Promoting Series (Salt Lake City: Juvenile Instructor Office, 1882), 43.

33. “Lorenzo Dow Young’s Narrative,” 43.

34. Artemus Millet’s name is given in James A. Little, “Biography of Lorenzo Dow Young,” Utah Historical Quarterly 14 (1946): 44. Neither “Lorenzo Dow Young’s Narrative” nor the “Biography” gives a date for the meeting, but it is recorded between events dated March 8, 1835, and November 2, 1835. Brigham Young gave his brother’s history in “History of Brigham Young,” Millennial Star 25 (June 27, 1863): 406–8. In 1946, the Utah Historical Quarterly devoted an entire volume to Lorenzo Dow Young (vol. 14). Celebrating the centennial of Utah settlement, the editors printed both Lorenzo’s biography (25–132) and his diary (133–71). The biography was written by Lorenzo Young’s nephew James A. Little, who interviewed Lorenzo in the 1880s. While the periodical’s editors noted that the account is “uncritical, prolix, and naïve” and that Little was less concerned with historical minutiae than in recording the life of “a saint of the Restored Gospel,” they felt that because it told a good story and gave significant place to women, it deserved reprinting. Brigham Young and Little tell much the same story, though Little’s account is off by a year. Thus, Little records that the Youngs were baptized in 1831, instead of 1832, and the error is carried through the discussion of the time period in question. This discrepancy is perhaps the result of Lorenzo Young’s telling a story of events that were separated from him by over fifty years.

35. See Joseph Smith Jr., History of The Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2d ed., rev., 7 vols. (Salt Lake City: Deseret Book, 1971), 2:205–7 (hereafter cited as History of the Church).

36. Artemus Millet died November 19, 1874, Brigham Young on August 29, 1877, and Joseph Young on July 16, 1881. Joseph Smith’s History of the Church, sometimes referred to as the Documentary History of the Church, was published serially in the Times and Seasons (1839–46) and in the Deseret News (1852–57). It was not available in its current seven-volume format until 1932. See Howard C. Searle, “History of the Church (History of Joseph Smith),” in Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 4 vols. (New York: Macmillan, 1992), 2:647–48.

37. The original letters are in “Statement, 1885 Jun 22,” Church Archives. Included is an interesting note by Elder Franklin D. Richards, dated July 28, 1899, which indicates that Joseph Millet Sr. wanted to obtain the originals but Richards felt they should be kept in the Historian’s Office. Copies of the letters are in Millet Family, “Papers.”

38. Lisander Gee to Joseph Millet, July 18, 1885, in Joseph Millet [Sr.], “Record Book,” 34.

39. Similar efforts to seek out corroboration continued for another fifty years as Joseph Millet Jr. and Mary Cox remained alert for opportunities to verify Artemus’s role in building the Kirtland Temple. Joseph Millet Jr. received a January 19, 1914, letter from Benjamin Johnson’s nephew, Nephi Johnson, confirming that he, too, had heard his uncle mention Artemus in connection with the temple. The letter is included in Millet Family, “Papers.” In 1934, Mary J. M. Cox added her testimony that she had heard older members of the Church talk about the plaster on the Kirtland Temple. She recorded her witness in Joseph Millet [Sr.], “Record Book,” 28.

40. In 1828, Noah Webster defined “superintendence” and “superintendency” as “the act of superintending; care and oversight for the purpose of direction, and with authority to direct.” An American Dictionary of the English Language (New York: S. Converse, 1828). He gives examples that directly link the word to building or construction projects, although “in some reformed churches” a superintendent was also “an ecclesiastical superior.” Usage of “superintendence” remained the same in 1877. William G. Webster and William A. Wheeler, A High-School Dictionary of the English Language, abridged (New York: Ivison, Blakeman, Taylor, 1877), 293. In Brigham Young: American Moses (New York: Alfred A. Knopf, 1985), 51, Leonard Arrington reported that Brigham Young superintended the “painting and finishing of the temple.”

41. Cox recalled that she had sat upon Artemus’s knee “manny a time and he told me storys and sang me songs.” Joseph Millet [Sr.], “Record Book,” 28. The earliest copy made by Cox is the 1855 Reminiscence that appears in Joseph Millet [Sr.], “Record Book,” 21–22. In this copy, she integrated information, such as that Joseph Young confirmed Artemus and that Artemus blessed his son Joseph, from her copy of Artemus’s 1872 Genealogy, other copies noted in note 6.

42. A detailed analysis of Cox’s additions, deletions, and “corrections” to Artemus’s 1855 Reminiscence is found in the footnotes of the documentary analysis in the accompanying appendix.

43. See Mary J. Millett Cox to George F. Millett, July 11, 1936, a brief note appended to the typescript copy of Artemus Millet’s reminiscence. The letter is archived with Artemus Millett, “Autobiographies,” Perry Special Collections.

44. Other vital original records that are missing include Artemus’s 1872 Genealogy, the diary of Joseph Millet Sr., and a statement in his hand regarding his father’s call to Kirtland.

45. See Joseph Millett [Jr.], “Reminiscences and Diary,” [1881–1931], microfilm of holograph, Church Archives.

46. The first attempt, dated March 8, 1927, is recorded in Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 1–2. Joseph Jr. prefaced his copy with the affirmation that this was Artemus’s 1872 Genealogy as copied from the missing “High Priest’s Record” book. However, the blending of facts and accounts is quite apparent, as this version switches from Artemus telling the story in first person to being addressed in third person and back again. Several crossed out passages and various parentheses heighten the confusion. The account reads as follows, with punctuation as in original:

I, Artemus Millet, was Born Sept, 11, 1790. in the Town of west morland & county of Cheshire, State of New Hampshire, U.S.A. my Fathers name was Ebenezer, and my Mothers Name was Catherine Dryden Millet. when 4 years of age, I moved with my Parents to the State of Vermont, and in May 17. 1815 I Married Miss Ruth Grannis. in 1817. I moved with my wife to Olney. Oswego Co, N.Y. in 1824. we moved to the Town of Ernest Upper Canada. And in ~~June~~ <March> 1832<1> my wife Ruth died, leaving ~~seven~~ <six or 5> children, namely Calista <she died at 4 years of age>, Nelson, Emily, Mariah, George Jefferson, and Hyrum. (Artemus was buisly Engaged ~~at this time~~ doing Contract work for the Brittish Government, building stone Bridges and Culverts and had a servent Girl working for them by the name of Susannah Peters, who remained with them. allso his wifes Mother (Grandma Grannis) and Prior to Ruths death. She requested Artemus, that, if she died, he would Marry Susannah as She knew She would be good and kind to her children. So Subsequently after her death, it was agreed with “Grandma” Grannis & Susan that they should get married. Grandma said, “I know of no one I would rather have to care for Ruths children & take her place than Susannah.”) and Artemus says: and on the 15. of ~~February~~ <January> 1832 I married Susannah Peters. I was Baptized in to the church of Jesus Christ of Laterday Saints by Elder Brigham Young, and confirmed a member by Elder Joseph Young. (in Canada in <January> 18343.) and Brigham anounced that he had a mission for me. That the Prophet Joseph wanted me to go to Kirtland Ohio and take charge of the mason work on the Temple as they were going to build a Temple thare. So I closed out my business thare and in <April> 18[original numbers scribbled out] <34> I moved to Kirtland Ohio. and worked on the Temple from the laying of the corner Stones, untill ~~the~~ its completion, and I did have the full suprentendincy of the Building. & had charge of the Plastering and cementing of the Building, both inside and out. (Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 1)

47. The second attempt is in Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 70–71, and is merely a polished version of the account that appears on pages 1–2 of the same source. Furthermore, it has been duplicated and archived separately as Millet Family, “Papers,” despite being an exact copy. This undated account reads:

As coppied from his Biography he says: after giving date of birth & etc, “My Fathers name was Ebeneazer. and my mothers name was Catherine Dryden Millet. Daughter of Artemus Dryden Esquire when four years of age I moved with my Parents to the State of Vermont” here they resided untill 1815. & he says “May 17. 1815 I married miss Ruth Grannis, & in 1817 I moved with my wife to olney oswego county N.Y. & in 1824 we moved to the Town of Ernest upper Canada. & in January 1832 my wife Ruth died. leaving seven children, namely: Colista, Nelson, Emily, Mariah, George Gefferson & Hyrum Golden Millet.” Artemus was buisily ingaged at this time in doing contract work for the Brittish Government, building stone bridges and Culverts, a traded he had previously learned & became very skillful in. they had a servant girl working for them by the name of Susannah Peters who was very industrious & trust worthy, and prior to Ruths death she requested Artemus that if she died for him to marry Susannah. So conesquently after her death it was agreed with Ruths mother and Susannah that she should marry Artemus. “Granma Grannis” said “I know of no one more capable of takeing care of Ruths Children than Susannah. So Artemus says, “on the 15th of february 1832 I married Susanah Peters. I was Baptised in to the Church of Jesus Christ of Latterday Saints by Elder Brigham Young and confirmed a member by Elder Joseph Young. in Canada.” & Previous to this, Artemus new nothing of this Church but Brigham Young was given a special mission to go to Canada and baptise bro, Artemus Millet “by the Prophet Joseph Smith.” which call resulted from a consultation held at Kirtland respecting the building of the Tempel there, and as to who they could get that was capable of taking charge of the work. When Elder Lorenzo Young exclaimed to the Prophet “I know the very man who is capable of doing this work.” “who is he?” asked the Prophet. “Lorenzo replied “it is Artemus Millet!” The Prophet turned to Brigham and said “I give you a mission to go to Canada and Baptise Brother Artemus Millet, and bring him here. tell him to bring a thousand dollars with him.
Artemus was mutch surprised when Brigham announced his mission to him and asked “what kind of a Church is that ?” then Brigham explained the Principles of the Gospil to him and he accepted and was Baptised <in 1834> and after this ordinance was Performed Brigham informed that he had a mission for him. what is it? asked Artemus. and Brigham replied that the Prophet Joseph wants you to go to Kirtland Ohio and take charge of the construction work of a Temple they are going to build there. Artemus had 36 scotch masons working under him at the time, and he turned the work over to them to finnish, left his family in Canada and went to Kirtland, met the Prophet & Patriarch and others of the athoraties and amediately work began on the Temple. Artemus helped in the selection of the stone for the building, located a suitable querry of stone, which when first taken from the ground was soft and easy to work so they hewed it out with axes, and piled the rock up to dry in the sun & harden. after which they were put into the building. after getting the work well under way Artemus left the work in charge of Jacob Bump and Renolds Kahoon and returned to Canada “for my family” & says “I settled up my buisness in Canada & in 1834 I moved with my family to Kirtland Ohio. and worked on the Temple from the laying of the foundation to its compleetion. and I did have the full suprentency of the building, and Plastering both inside and aut and I did invent the cement & plaster that was put on that building and suprentendid the mixing of the ingrediences, and was assisted in this labor by Jacobump, Reynolds Kahoon and many others a young man by the name of Carr did mutch of the inside plastering with Jacob Bump while I did the plastering outside. I was ordained an Elder and Received my Endowments in this Holy Temple after it had been dedicated ap or opened for that purpose.

It is quite evident that this account is a composite of Artemus Millet’s 1855 Reminiscences, Artemus Millet’s 1872 Genealogy, the statement attributed to Joseph Millet Sr., the letters of affidavits, and the “J. Millet on Cape B[reton] Island” account on pages 1–2.

48. Compare with Artemus Millett, “Reminiscences,” 4.

49. Lorenzo’s name appears only in Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 70–71; and Millet Family, “Papers,” 70–71.

50. Lorenzo Young was baptized in Mendon, New York, and shortly thereafter started for Jackson County with his family. They traveled to Olean Point, the head of navigation on the Alleghany River. There they were joined by Phineas Young and six other families. The group built some boats and floated three hundred miles downriver to Pittsburgh, arriving by at least October 1832. Journal History of the Church, December 31, 1833, Church Archives, microfilm copy in Harold B. Lee Library, Brigham Young University, Provo, Utah. Lorenzo had been ordained an elder by Phineas, and he began to raise up a branch in Pittsburgh. Journal History of the Church, December 31, 1832, 2. In April 1833, Lorenzo returned to New York and later brought his father back to Pittsburgh with him. In late summer or early fall 1833, Lorenzo, Phineas, and their father continued toward Jackson County, traveling down the Ohio River. Lorenzo’s wife became sick, and the family stopped indefinitely in Beardstown, Ohio, while Phineas and his father, John Young, went on to East Liverpool. Lorenzo later purchased a boat and continued to West Union, Columbiana County, Ohio, where the family stayed for the winter. See Brigham Young, “History of Brigham Young,” 390, 406–8; and Little, “Biography of Lorenzo Dow Young,” 35–44. This seems to make it impossible for Lorenzo to have been present in June 1833 when the first load of rock was hauled to the temple. This story is also mentioned in the 1882 “Lorenzo Dow Young’s Narrative,” and Little, “Biography of Lorenzo Dow Young,” 44–45. The earliest mention of Lorenzo Young in Kirtland in History of the Church is in August 1834 (2:149).

51. Cox’s typescript of Artemus’s 1872 Genealogy reads:

I Artemus Millet was born September 11, 1790, in the town of Westmoreland, County of Cheshire, State of New Hampshire. My father’s name was Ebenezer and my mother’s name was Catherene Dryden. I moved to Vermont with my parents when four years old. And in May 17, 1815, I was married to Ruth Grannis. In 1817 moved to Olney, Oswego County, New York. In 1824 moved to the town of Earnest, Upper Canada. My wife died in January, 1832. I married Susanna Peterson 15th of Feb., 1832. I was baptized by Elder Brigham Young and confirmed by Elder Joseph Young. I moved to Kirtland, Ohio, in 1834. I worked on the Temple as mason until the work was done. I was then ordained an Elder and got my endowments. In 1836 I went on a mission with Elder Oliver Granger and labored in Highland County, Ohio. At the breaking up of Kirtland I moved back to Canada in 1838. My wife died in 1841.
In April, 1843, I arrived in Nauvoo and in May the same year I married my third wife Elmira Prichard (or Widow Oaks). And in 1845 I was ordained a High Priest by Noah Packard. I remained in Nauvoo until the Saints left, 1846. I worked as a mason on the Nauvoo Temple and again got endowments in the Nauvoo Temple. And from Nauvoo I moved to Iowa where my third wife died. I then married Mary Hamlet (Widow Nancy Leamaster) and moved to Council Bluffs in 1848. And moved to Salt Lake City in 1850 and settled by council in Manti, where I acted as president of the High Council for about five years. In 1861 I moved to Gunnison, Sevier Co. In 1858 I married Ann Stout. I volunteered to come to the Dixie Mission. I settled in Shonesburgh, and I now reside in Spring Valley, Nevada. (Millet, “Autobiographical Sketches”)

52. See Arrington, Brigham Young: American Moses. A good history of the Young family is found in Leonard J. Arrington, Susan Arrington Madsen, and Emily Madsen Jones, Mothers of the Prophets, rev. ed. (Salt Lake City: Bookcraft, 2001), 29–39. Their children were Nancy (born August 6, 1786), Fanny (November 8, 1787), Rhoda (September 10, 1789), John Jr. (May 22, 1791), Nabby (April 23, 1793), Susannah (June 7, 1795), Joseph (April 7, 1797), Phineas (February 16, 1799), Brigham (June 1, 1801), Louisa (September 25, 1804), and Lorenzo Dow (October 19, 1807).

53. Brigham Young, Manuscript History of Brigham Young, 1801–1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968), 1. Brigham Young gives significant detail about the history of his brothers in Brigham Young, “History of Brigham Young,” which appeared in the Millennial Star in 1863–64. For a summary of Church Historical Department holdings and a discussion of Brigham’s personal writings, see Dean C. Jessee, “The Writings of Brigham Young,” Western Historical Quarterly 4 (July 1973): 273–94.

54. “Life History of Phineas Howe Young,” Church Archives. Phineas Young’s history was printed in Brigham Young, “History of Brigham Young,” 326–28, 360–61, 374–76, 390–92, 406. John Young Jr. became a licensed preacher in 1825, and Rhoda married John P. Greene, also a Methodist circuit preacher. See Young, “History of Brigham Young,” 310.

55. Brigham Young, “History of Brigham Young,” 327.

56. Joseph Young, “Diary,” 5–6, Perry Special Collections.

57. In April 1830, Samuel Smith gave Phineas a copy of the Book of Mormon, which he read in one week before lending it to his father and his sister Fanny. Samuel Smith also left a copy at the home of John P. and Rhoda Young Greene. This copy was read by Brigham Young and introduced to Joseph Young. Phineas and Joseph met Solomon Chamberlain at Lyons Township, New York, on their way to Canada in August 1830. Chamberlain told them of the necessity of baptism into the Church. See Brigham Young, “History of Brigham Young,” 310, 360–61, 374–75, 424.

58. Brigham Young, “History of Brigham Young,” 374. Phineas preached and defended the enchanting new book, telling people about it as often as permitted. He records, “I still continued to preach, trying to tie Mormonism to Methodism, for more than a year, when I found that they had no connection and could not be united, and that I must leave the one and cleave to the other.” Brigham Young, “History of Brigham Young,” 375.

59. The Columbia branch had been organized sometime during 1831. See Journal History of the Church, December 31, 1831, 3. In fall 1831, Elders Alpheus Gifford, Elial Strong, and others preached in Mendon, New York. Brigham was convinced at this time by their preaching. By January 1832, Phineas had returned from Canada, and he, Brigham, and Heber C. Kimball made the trip to Pennsylvania to see the Church in action. They “spent some time with the few Saints that were there, and became more and more convinced of the truth of ‘Mormonism.’” They returned home, “preaching the gospel by the way.” Journal History of the Church, January 31, 1832, 1. Upon their return, Brigham followed his brother Joseph to Canada and shared the newfound faith with his brother-in-law John P. Greene. Brigham and Joseph arrived home in New York in March, whereupon Phineas, Joseph, and John Sr. went to Pennsylvania. See Journal History of the Church, April 6, 1832; Brigham Young, “History of Brigham Young,” 375–76; Brigham Young, Manuscript History of Brigham Young, 1–2; and Orson F. Whitney, Life of Heber C. Kimball (Salt Lake City: Stevens and Wallace, 1945), 18–20.

60. See Journal History of the Church, April 14, 1832; and Brigham Young, Manuscript History of Brigham Young, 2–3. Brigham was baptized by Eleazer Miller. Shortly thereafter, a branch was organized in Mendon.

61. They were accompanied by Heber C. Kimball. See Journal History of the Church, April 14, 1832; Brigham Young, Manuscript History of Brigham Young, 3; and Whitney, Life of Heber C. Kimball, 22–26.

62. They were accompanied by Eleazer Miller, Elial Strong, Enos Curtis, and an unidentified elder. Richard E. Bennett suggests that proximity and ease of travel encouraged these missionaries to preach in Canada. He also argues that similarities between Mormonism and Methodism, as well as well-known preaching routes, influenced their choice of preaching sites. Richard E. Bennett, “A Study of The Church of Jesus Christ of Latter-day Saints in Upper Canada” (master’s thesis, Brigham Young University, 1975). See also Melvin S. Tagg, A History of the Mormon Church in Canada (Lethbridge, Alberta: Lethbridge Herald, 1968); Larry C. Porter, “Beginnings of the Restoration: Canada, An ‘Effectual Door’ to the British Isles,” in Truth Will Prevail: The Rise of The Church of Jesus Christ of Latter-day Saints in the British Isles, 1837–1987, ed. V. Ben Bloxam, James R. Moss, and Larry C. Porter (Salt Lake City: Deseret Book, 1987), 3–43; Richard E. Bennett, “‘Plucking not Planting:’ Mormonism in Eastern Canada, 1830–1850,” in The Mormon Presence in Canada, ed. Brigham Y. Card and others (Logan: Utah State University Press, 1990), 19–34.

63. Journal History of the Church, June 30, 1832; Brigham Young, “History of Brigham Young,” 376.

64. Eleazer Miller and Elial Strong, Journal History of the Church, March 19, 1833, 2.

65. Brigham Young, “History of Brigham Young,” 376; Journal History of the Church, April 6, 1832; March 19, 1833.

66. Millet does not give the name of the person who healed him in August 1832. Nevertheless, he could have met Joseph Young at this time.

67. Brigham Young, Manuscript History of Brigham Young, 3, 5.

68. History of the Church, 1:295.

69. Brigham Young, Manuscript History of Brigham Young, 4–5; History of the Church, 1:295–97.

70. Brigham Young, “History of Brigham Young,” 439; Brigham Young, Manuscript History of Brigham Young, 4–5.

71. Whitney, Life of Heber C. Kimball, 28.

72. See History of the Church, 1:296–97. Joseph Smith’s “Ohio Journal” began after this visit on November 27, 1832. Unfortunately, there is a gap in the journal from December 6, 1832, to October 4, 1833, making it difficult to obtain Joseph Smith’s perspective on the Millet story. Jessee, Papers of Joseph Smith, 2:1–37.

73. Joseph Young’s diary passes over the trip to Kirtland. He mentions his baptism in April 1832 and then jumps to his role in preaching to healing and baptizing his brother John Jr. See Joseph Young, Diary.

74. Nephi built a temple in the land of Nephi (2 Ne. 5:16), King Benjamin taught at a temple in Zarahemla (Mosiah 1:18; 2:1, 5–7), and Jesus Christ appeared at a temple in Bountiful (3 Ne. 11:1). Doctrine & Covenants 36:8 was received in December 1830 (History of the Church, 1:131). In February 1831, the Prophet was instructed to purchase lands for a temple in Jackson County, which land he dedicated on August 3, 1831. See Doctrine and Covenants 42:35–36; 57:1–5; History of the Church, 1:148–54, 1:189–90, 199.

75. Doctrine and Covenants section 38 was received January 2, 1831. See also History of the Church, 1:140–43.

76. See also History of the Church, 1:287–95.

77. See also History of the Church, 1:302–12; and Boyd K. Packer, The Holy Temple (Salt Lake City: Bookcraft, 1980), 128. The most recent authorized history states that on this day “the Saints first learned of the Lord’s command to build a temple.” Our Heritage: A Brief History of The Church of Jesus Christ of Latter-day Saints (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1996), 33. See also Church History in the Fullness of Times, 162; Richard O. Cowan, Temples to Dot the Earth (Salt Lake City: Bookcraft, 1989), chapter 2, page 21–43; Anderson, Joseph Smith’s Kirtland, 155. Allen and Leonard accept the date but also recognize the promise of Doctrine and Covenants 38. Allen and Leonard, Story of the Latter-day Saints, 108–9.

78. The rebuke, recorded in Doctrine and Covenants 95, was received June 1, 1833. History of the Church, 1:350–52. An important function of this house was its designation as the meeting place for the School of the Prophets. The Saints first mobilized toward the establishment of this school to the neglect of the construction of the house.

79. James E. Talmage, The House of the Lord (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1979), 95. See especially the first half of chapter 5, “Modern Day Temples—the Temples at Kirtland and Nauvoo,” pages 92–102. Talmage was not the only early Church historian to recognize the cause of this delay. Joseph Fielding Smith links Doctrine and Covenants 88 exclusively with the School of the Prophets in Essentials in Church History (Salt Lake City: Deseret News Press, 1953), 148–51. B. H. Roberts dates the “first steps” of the temple construction as May 4, 1833. B. H. Roberts, A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, Century One, 6 vols. (Provo, Utah: Corporation of the President, The Church of Jesus Christ of Latter-day Saints, 1965), 1:310.

80. Brigham Young, Manuscript History of Brigham Young, 5. Millet’s branch in West Loughborough had about twenty members.

81. On other occasions, Brigham Young did mention the names of people he baptized and converts who traveled with him. See Brigham Young, “History of Brigham Young,” 440. Artemus Millet could not have been baptized in January 1832, since he certainly could not have been baptized before Brigham Young.

82. Brigham Young, Manuscript History of Brigham Young, 6.

83. Brigham Young, Manuscript History of Brigham Young, 6.

84. History of the Church, 1:342–343.

85. History of the Church, 1:349–50.

86. See Robison, First Mormon Temple, 150. Robison has compiled a useful documented chronology of the Kirtland Temple in his appendix, 149–65.

87. See History of the Church, 1:353. Journal History of the Church, June 5, 1833, states that Joseph and Hyrum Smith, Brigham and Lorenzo Young, and Reynolds Cahoon assisted in hauling rock to the temple site. However, both History of the Church, 1:388, and Brigham Young, Manuscript History of Brigham Young, 6, show that Brigham was in Canada at the time and did not return to Kirtland until July. Journal History of the Church, July 13, 1833, 2, also records his return on July 13, 1833.

88. History of the Church, 1:353–54; Journal History of the Church, June 6, 1833.

89. Artemus Millett, “Reminiscences,” 4.

90. In the Daughters of Utah Pioneers Library in Salt Lake City, there are twelve different histories of Artemus Millet's life submitted by various descendants, the most recent submitted in 2000. Millet's great granddaughter, Mary Delilah Millet Davis (1880–1966), oldest child of Alma Millet Jr., prepared a history of Artemus Millet in 1959 and states that the consultation occurred after the July 1833 cornerstone laying.

91. Hyrum Smith, “Diary,” [December 1831–February 1835], typescript, Church Archives; Jared Carter, “Journal,” [January 1831–January 1833], holograph, Church Archives; Reynolds Cahoon, “Diary,” [1831–32], holograph, Church Archives.

92. See Journal History of the Church, July 23, 1833; and History of the Church, 1:400. See also Journal History of the Church, June–August 1833.

93. See Journal History of the Church, October 10, 1833.

94. Artemus Millett, “Reminiscences,” 4.

95. Robison pointed out that the practice of the united order, the common exchange of goods at the Prophet’s store, and poor documentation complicate attempts to sort out where temple financing actually came from. Robison, First Mormon Temple, 99–100.

96. History of the Church, 2:207.

97. John Tanner and Vienna Jacques are frequently mentioned. See Anderson, Joseph Smith’s Kirtland, 163–66; Launius, Kirtland Temple, 50–52; and Robison, First Mormon Temple, 99. Robison and Anderson mention Artemus Millet, but only Robison clarifies that family sources are the only ones that indicate Artemus’s donation.

98. Jessee, Papers of Joseph Smith, 1:132; 2:75.

99. History of the Church, 2:205–7. Artemus Millet received the blessing along with Jacob Bump and the building committee—Hyrum Smith, Reynolds Cahoon, and Jared Carter. This reference to Millet in Kirtland in March 1835 is further evidence in contradiction of Lorenzo Young’s claim that he picked Millet up in November 1835. Ironically, Lorenzo Young was also among those blessed on this occasion.

100. While relating an experience about Joseph Millet Sr., Elder Boyd K. Packer commented that “whenever we seek for true testimony we come, finally, to ordinary men and women and children.” Packer, “Tribute to the Rank and File of the Church,” 63.

101. Joseph Millet [Jr.], “J. Millet on C[ape] B[reton] Island,” 4.

102. The extant firsthand account is one of three documents catalogued as Artemus Millett, “Reminiscences,” [ca. 1855], holograph, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.

103. The document has been treated with Crompton’s heat set tissue, a process activated with tacking iron and reversible if carefully worked off with a cotton swab application of alcohol and water. The tissue adheres to the odd pages of the document.

104. Unfortunately the document was microfilmed out of order. The pages appear in the following order: 6, 5, 3, 4, 7, 8, 1, 2. Also, pages 5 and 6 are labeled 8 and 7, respectively.

105. Ebenezer Millet was born in 1731 in Beverly, Massachusetts, to Nathaniel and Elizabeth Millet. Ebenezer fought in the battles of Louisburg and Quebec under General James Wolfe during the French and Indian War (1754–1763), losing the use of one arm in the fighting. During the American Revolution, he worked as a recruiter and was known as the one-armed soldier. Ebenezer married Mary Wheeler (born April 12, 1743, in Worchester, Massachusetts) on April 6, 1761. They had six children: Nathaniel (born 1761), Thomas (unknown), Hannah (c. 1765), Elizabeth (c. 1767), Mary (c. 1773), and Lydia (unknown). After Mary Wheeler died, Ebenezer married Catharine Dryden in January 1775.

Catharine [Catherene in Cox] Dryden was born May 1751 in Beverly, Massachusetts, to Artemus Dryden, Esquire, and his wife. The couple had nine children: Polly or Mary (born December 1775 in Holden, Mass.), Sarah (July 11, 1777, Holden, Mass.), Samuel (June 14, 1779, Woodstock, Vt.), Leaffe (Woodstock, Vt.), William August (February 25, 1781, Walpole, N.H.), Luke (c. 1783, Walpole, N.H.), Catherine (c. 1785, Walpole, N.H.), Susanna (c. 1787), and Artemus (September 11, 1790). Ebenezer died on November 22, 1806, at Stockbridge, Windsor County, Vermont, and Catharine died on May 14, 1814. See George Millett, Ancestors and Descendants of Thomas Millet, 49–53.

The handwritten Cox copy includes Catharine’s maiden name, which Artemus Millet gave in his 1872 “Genealogy.”

106. The handwritten Cox copy rendered “feet” as “foot.”

107. Polly and Sarah were at least thirty years old by this time, and both lived long enough to marry. This reference is most likely to the youngest two sisters: Catherine and Susanna who would have been twenty-two and twenty years old, respectively.

108. Artemus’s sister Catherine married Van Volkenbury. See George Millett, Ancestors and Descendants of Thomas Millet, 50.

109. George Millett identifies this brother as William. William married Fanny Townsend (September 15, 1778–May 21, 1866), daughter of John and Eunice Townsend. The couple bore no children but adopted nineteen orphans. William died June 29, 1856, in Stockbridge, Vermont. See George Millett, Ancestors and Descendants of Thomas Millet, 50, 105.

110. Susanna died in 1812. See George Millett, Ancestors and Descendants of Thomas Millet, 50.

111. In 1828, Noah Webster traced the word huckster from the Danish hocken, which meant “to take on the back, and to signify primarily a pedlar, one that carries goods on his back.” In other words, “a retailer of small articles, of provisions, nuts, &c.” As a verb, the word meant “to deal in small articles, or in petty bargains.” An American Dictionary of the English Language (New York: S. Converse, 1828).

112. The War of 1812.

113. Ruth Grannis was born in 1796 to Levi and Priscilla Grannis. She died March 20, 1831, in Earnestown, Upper Canada. See George Millett, Ancestors and Descendants of Thomas Millet, 107.

114. This missing sentence falls right along the primary central fold, and the document is especially faded and worn. The Cox handwritten copy inserts in this place “I then moved to Drawland.”

115. The Battle of Lake Champlain was decisive, and the American victory was a turning point in the War of 1812. Despite British superiority, an American naval force secured a victory at Plattsburgh Bay in Lake Champlain. The victory severed the British waterborne supply lines and forced British troops to retreat back into Canada. For more information, see J. C. A. Stagg, Mr. Madison’s War: Politics, Diplomacy and Warfare in the Early American Republic, 1783–1830 (Princeton, N.J.: Princeton University Press, 1983). The Cox handwritten copy inaccurately transcribed the year as “1815.”

116. Calista, who died in 1820. See George Millett, Ancestors and Descendants of Thomas Millet, 107.

117. There is no further information to verify the identity of this person.

118. All three were born in Olney, New York: Nelson (born 1818), married Augusta Bumps; Emily (born 1820), married William Henry McDonald; and Maria (born 1822). See George Millett, Ancestors and Descendants of Thomas Millet, 107.

119. In 1872, Artemus Millet added that this occurred in 1824.

120. George Jefferson (born September 14, 1825) married Pricilla Randall, Hiram Grannis (1827) married Mary. The stillbirth occurred in 1823. See George Millett, Ancestors and Descendants of Thomas Millet, 107.

121. The Cox handwritten copy reads “suffering.”

122. In 1872, Artemus Millet recalled this date as being January 1832.

123. In 1872, Artemus Millet recalled this date as being February 15, 1832.

124. The phrase “and fell through the scaffolding” is omitted in the Cox handwritten copy.

125. This crucial spot is faded and worn. The Cox handwritten copy does not indicate that something is missing, and therefore infers that Artemus Millet took sick in 1830. What is most likely missing is at least the year 1831 and perhaps even a month. Thus, “the next August” would be 1832—the time when the first Mormon elders preached in Upper Canada. For further details of this mission, see the accompanying article.

126. The Cox handwritten copy adds that Artemus was confirmed by Joseph Young, information she likely gathered from Artemus’s 1872 Genealogy.

127. Work on the Kirtland Temple was suspended on October 10, 1833. See Journal History of the Church, October 10, 1833.

128. Alma (born September 22, 1834) married Harriet Sylvania Beal on May 12, 1855, and her sister Eunice Amy Beal on September 24, 1862. He died April 21, 1886. See Susan Easton Black, comp., Membership of The Church of Jesus Christ of Latter-day Saints, 1830–1848, 50 vols. (Provo, Utah: Brigham Young University, 1989), 31:112–15.

129. The Cox handwritten copy adds that Artemus was ordained an elder, received his endowments, and, in 1836, served a mission with Oliver Granger to Highland County, Ohio. Artemus supplied this information in the 1872 Genealogy.

130. The Cox handwritten copy renders the year 1833. The top of the five is both faded and torn, but the lower portion more closely resembles a five than a three. Corroboration for this date comes from William E. McLellin, who noted that Brother Millet gave him money on July 7, 1835, while McLellin and Brigham Young were traveling in Canada. See William E. McLellin, The Journals of William E. McLellin, ed. Jan Shipps and John W. Welch (Provo, Utah: BYU Studies and Urbana: University of Illinois Press, 1994), 189. For the context of this mission, see also Larry C. Porter, “Beginnings of the Restoration: Canada, an ‘Effectual Door,’ to the British Isles,” in Truth Will Prevail: The Rise of The Church of Jesus Christ of Latter-day Saints in the British Isles, 1837–1987, ed. V. Ben Bloxham, James R. Moss, and Larry C. Porter (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1987), 3–43.

131. The Cox handwritten copy renders this phrase twice: first as “I was called before a council meeting,” and then as “I was called before the meeting.” Such councils were not uncommon. For example, when a council of elders convened on July 13, 1833, James Lake “desired to know [from them] the will of the Lord, whether he should proceed on to Zion, or remain in Kirtland.” Journal History of the Church, July 13, 1833.

132. The Cox handwritten copy renders “safe” as “in safety.”

133. The Cox handwritten copy renders the missing word as “house.”

134. If one thing stands out about Millet in this account it is that he had a strong conviction that his life had been preserved on many occasions. This miraculous event is the only portion of the reminiscence that Millet crossed out and reworked. Millet made three attempts to write this story before he was satisfied with it.

Both crossed-out versions were included in the Cox handwritten copy but were not perpetuated in typed copy. That he made three attempts when recording this experience underscores Artemus’s conviction that his life was preserved on many occasions.

135. The word “calmness” is written in black ink over a previous word in handwriting different than Artemus’s.

136. Artemus Jr. was born June 15, 1836, married Nancy Jane Beal (October 22, 1846–February 23, 1921) on October 11, 1865, and died October 31, 1902. See Frank Esshom, Pioneers and Prominent Men of Utah, 2 vols. (Salt Lake City: Utah Pioneers Book Publishing, 1913), 2:1040; Pioneer Women of Faith and Fortitude, 4 vols. (Salt Lake City: Daughters of Utah Pioneers, 1998), 3:2014–15.

137. William, born November 16, 1839, in Earnestown, died about eighteen miles west of Mt. Vernon, Ohio, in 1841. See George Millett, Ancestors and Descendants of Thomas Millet, 107.

138. This crossed-out section was not perpetuated in the Cox handwritten copy.

139. In 1872, Artemus Millet incorrectly recalled this month as May.

140. In 1872, Artemus Millet identified his wife as Elmira Prichard. Catherine Almira Prichard was born in 1792 in New Haven, Connecticut, to Reuben Prichard and Sarah Bottsford. She married Selah Oaks (born 1790) and the couple had nine children. They apparently accepted the gospel in Susquehanna County, Pennsylvania, and later Selah went to Tennessee while Catherine and the children gathered to Missouri. Catherine married Millet on April 20, 1843, and she died October 1846. While Millet and Oaks were not sealed in life, they were sealed in the Endowment House on October 18, 1867. Her history is reconstructed in Dallin Harris Oaks, “Biographical Sketch of Selah and Catherine Almira Prichard Oaks,” 1978, holograph, Church Archives.

141. In 1872, Artemus Millet added that he was ordained a High Priest by Noah Packard in 1845, and that he again received his endowments.

142. Perthenia Works was born June 23, 1811, in Aurelius, Cayuga, New York, to Asa Works and Abigail Marks. She married Lorenzo Dow Booth (born October 13, 1807), and they had seven children between March 1831 and September 1847. Perthenia and Lorenzo separated early in 1847, and she married Artemus in October of that year. It is not known why she left Artemus the next year, but she remained in the Midwest and died on December 6, 1893, in Pleasanton, Iowa. In 1872, Artemus Millet made no mention of this marriage. Perthenia’s older sister, Miriam Angeline Works, was Brigham Young’s first wife.

143. Nancy Hamlet was born April 15, 1805, in Salisbury, North Carolina, to Jesse Hamlet and Sally Gatewood. About 1836 she married Richard Lemaster (1796–1845). After Lemaster’s death, she married Millet on March 11, 1849, in Kanesville, Iowa. After Millet’s death, Nancy married Andrew Morton Humbleton on December 5, 1883, in St. George, Utah. She died on December 2, 1898, in Castle Dale, Utah.

144. Liberty was born September 22, 1850, and died August 13, 1930, in Napa, California. He married Sarah Ann McMeechin.

145. John Smith was ordained a high priest (June 3, 1833) and sustained an assistant counselor to Joseph Smith (September 3, 1837). President Smith was released upon the death of the Prophet and ordained Patriarch to the Church on January 1, 1849. He served until his death on May 23, 1854, in Salt Lake City. See 1999–2000 Church Almanac (Salt Lake City: Deseret News, 1998), 55.

146. John Lowry was born August 10, 1799, in Nashville, Tennessee, to William Lowry and Polly Norris. He served as bishop of the Salt Lake City Second Ward from 1849–1850 and bishop of the Manti Ward from 1850–1855. He died January 7, 1867. See Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 4 vols. (Salt Lake City: Western Epics, 1971), 4:623.

147. In 1872, Artemus Millet added that he spent five years as president of the Manti High Council. In 1858 he married Ann Stout, and in 1861 they moved to Gunnison, Sevier County, Utah. They later moved to the Dixie region of Southern Utah; Shonesburg, Utah; and Spring Valley, Nevada, where Millet recorded his 1872 Genealogy. He died November 19, 1872, in Scipio, Utah.

Lloyd D. Newell

BYU Studies Publications