5 Chenango and Broome Counties, New York

Following the organization of the LDS Church at Fayette, Seneca County, New York, on April 6, 1830, a small branch was organized at Colesville, Broome County, New York, drawing its membership from both Broome and Chenango counties. The Colesville Branch was personally inaugurated by the Prophet Joseph Smith and its membership played a significant role in the initial years of the new dispensation. Drawn by Joseph’s testimony that he had communed with the heavens and the supportive evidences contained in the Book of Mormon, the Colesville Saints gave impetus to the missionary zeal of the “Restoration” and provided elements of needed leadership for the rapidly spreading faith.

From Susquehanna to Chenango County

Isaac Hale stipulated that Josiah Stowell and his associates closed their “diggings” on the Great Bend of the Susquehanna River” about the 17th of November, 1825.”¹ Lucy Smith stated that “When Mr. Stoal relinquished his project of digging for silver, Joseph returned to his father’s house [Manchester, New York].”² Joseph was at the Smith ^[172] home when the family received word that a new agent had been appointed for their land (the Evertson land) and was also present when Josiah Stowell and Joseph Knight, Sr., came to contract for a consignment of wheat or flour from the Smiths for the ensuing fall (the fall of 1826), an arrangement conceivably stemming from their recent employment with Mr. Stowell. The money from the delivery of the flour was to have been used as a final payment on their farm and was apparently to be received in advance. Joseph Smith, Sr., sent Hyrum to Canandaigua to inform the new agent of the fact, namely, that the money should be forthcoming on the twenty-fifth of December 1825. This the agent said would answer the purpose, and agreed to retain the land until that time.³

Before the due date on the final payment, Joseph Smith, Sr., accompanied by Joseph, Jr., traveled to the Broome-Chenango County area to obtain the agreed upon financial assistance from Stowell and Knight. However, in their absence, the Smith property was sold to Lemuel Durfee, Sr.⁴

In attempting to follow Lucy Smith’s original discussion of the problems of land title, the reader is immediately aware of certain inconsistencies which are interwoven in that text. Dr. Richard Anderson has offered a plausible explanation for these difficulties in the time sequence. He stated:

In narrating the loss of the farm, Lucy Smith is somewhat inexact in only one respect. She indicates that Joseph had gone to Pennsylvania to bring Emma home as his wife at the ^[173] close of 1825, when the Smiths’ land title failed to mature. She also recalls that Hyrum had been recently married at this time. Both events are in correct sequence, at the right season of the year, but are evidently placed a year too early as Lucy recalled them two decades later. Hyrum’s marriage (November 2, 1826) was given in the correct year in the genealogical section of Lucy’s memoirs, perhaps from written records. This dating is authenticated by its report in the Wayne Sentinel, November 24, 1826. Joseph gives his marriage date as January 18, 1827, and Lucy perhaps confused the business trip to Pennsylvania. It would be easy for Mother Smith to associate the marriages with the events of late 1825, when in reality the romances were, taking place then. But it is remarkable that when Lucy Smith’s dictated history is inaccurate in chronology, the deviation is confined to narrow limits.⁵

Joseph Smith, Jr., had returned with his father to face the difficulties pursuant to the loss of their property, and then again went south for continued employment with Josiah Stowell. Relative to this employment a local historian, apparently not aware of the brief interlude at Manchester, stated:

While the elder Smith returned to Palmyra, the younger, retaining the confidence of Stowell, went on with him to his home in South Bainbridge. Here during the winter of 1825–26, Joe did farm chores for a monthly wage of $14 with room and board. He attended district school and spent leisure time digging for treasure in hill and gully and riding down the Susquehanna to see Emma Hale.⁶

Figure 4. Town of Bainbridge, Chenango County, New York (lower right), et al. ^[175]

The Stowells of Chenango County

Josiah Stowell’s home was situated on the Susquehanna River, ^[174] about two miles south of South Bainbridge and some 26 miles (present road distance) northeast of the Hale family residence at Harmony, Pennsylvania. A personal portrayal of Mr. Stowell has given some interesting insights into his character and situation:

Deacon Isaiah [Josiah] Stowell . . . a man of much force of character, of indomitable will, and well fitted as a pioneer in the unbroken wilderness that this country possessed at the close of the last century. He was one of the Vermont sufferers, who for defective titles, consequent on the forming a new State from a part of Massachusetts, in 1791, received wild lands in Bainbridge. He had been educated in the spirit of orthodox puritanism, and was officially connected with the first Presbyterian Church of the town, organized by Rev. Mr. Chapin. He was a very industrious exemplary man, and by severe labor and frugality had acquired surroundings that excited the envy of many of his less fortunate neighbors. He had at this time grown up sons and daughters to share his prosperity and the honors of his name.⁷

His “acquired surroundings” were extensive, operating saw mills on the Susquehanna River and owning title to lands which numbered in the hundreds of acres. A survey of Chenango County land deeds from 1800 to 1822 indicated acquisitions totaling 810 acres ascribed to the “grantee” Josiah Stowell.⁸ In the roll of “grantor,” he also disposed of considerable acreage in Chenango County between 1808 and 1844.⁹ In consequence of a later removal from Chenango to Tioga County, New York, about 1833, Mr. Stowell was again involved in numerous land transactions in the new locale.^{10 [176]}

Josiah Stowell was born in Winchester, New Hampshire, March 22,1770, the son of Israel Stowell and Mary Butler. He married Miriam Bridgeman, daughter of Orlando and Martha Wait. Their children were Simeon, Martha, Horace, Miranda, Thomas, Rhoda, Miriam, and Josiah, Jr.¹¹ The Stowell and Bridgeman families were prominent in the growth and development of the area from its very inception. Their arrival in that sector of New York evolved from hostilities between contending factions in the state of Vermont. The following account has described these difficulties:

In southeastern Vermont several towns persisted in adhering to their New York allegiance throughout the Revolution, refusing any recognition of the “pretended state of Vermont.” Finally in 1782 Ethan Allen invaded the district, took as prisoners all the leaders of the “New York party,” and announced that he would make their homes “as desolate as Sodom and Gomorrah.” The imprisoned “Yorkers” were tried by jury for treason, deprived of their property, and banished from the state under penalty of death if they returned . . . they found succor under the shadow of the government whose rights they had espoused. The New York legislature in 1786 made a grant of 64 square miles in the upper Susquehanna valley to the “Vermont Suffers,” as they were called. This land, in the vicinity of Bainbridge, Chenango County [originally Clinton, Montgomery County], was settled by several hundred exiled Vermonters.^{12 [177]}

From a document entitled “Land Papers Endorsed Petitions of Vermont Sufferers,” one can read the name of Hezekiah Stowell (Hezekiah and Josiah were second cousins once removed) being granted 640 acres in Lots No. 37 and 73, while Asa Stowell, Hezekiah’s son, received 220 acres in Lot 73.¹³ Further evidence of the Stowell family’s involvement in the earliest scenes on the Susquehanna is gained from the following:

The first settlement on the land allotted to the Vermont Sufferers, and so far as known, in the present County of Chenango, was made by Elnathan Bush [Bush was not a Vermont Sufferer] who with his family settled near Bettsburgh [immediately southeast of South Bainbridge] on the west side of the river, opposite Stowell’s Island, in 1774.

They came from Sheffield, Mass. on horseback, to Cooperstown, by canoe from there, down the Susquehanna.

In January 1790, Bush exchanged his land at Bettsburgh, with Hezekiah Stowell, for land about one mile above Bainbridge, on which Stowell settled the year previous. It also is stated that Hezekiah Stowell, a Vermont Sufferer, came from there in 1786, and settled, at Bettsburgh on 220 acres on the east side of the river, later moving to the west side.

Asa Stowell, in 1788 kept the first tavern at Bettsburgh, in a log building on the bank of the river.¹⁴

This additional information is also helpful in establishing the Stowells in Chenango County:

The first of the Sufferers to come was Hezekiah Stowell, one of the leading Guilfordite Yorkers, and his son Asa . . . The Stowells settled in 1786 on part of Hezekiah’s grant, which included the old Indian village of Counehunto; Asa’s grant was back in the hills and he preferred the valley land. . . . The Stowells were active in town affairs. Hezekiah was chosen a ^[178] trustee at the formation of the first church, and many Stowells are listed in the Church registry; at the first town meeting he was elected a poor master and his son a path master. The Stowells are one of the few families with a descendant still living in the town, and one of the islands in Hezekiah’s grant is still referred to as “Stowell’s Island.”¹⁵

Joseph Smith at South Bainbridge

An 1824 gazetteer gives a graphic description of the township of Bainbridge in the day that Joseph Smith, Jr. removed to the Stowell residence near the Chenango Broome County line. It contained the following information:

BAINBRIDGE, A Post Township in the SE. corner of Chenango County, 20 miles S. of Norwich, and 120 W. of Albany, bounded N. by Guilford, E. by Otsego and Delaware Counties, S. by Broome County, W. by Coventry and a small angle on Broome County. Its area is computed at 48,000 acres. The Susquehanna River enters near the NE. corner of this Town, and leaves it near the SW. corner. There are 2 turnpike roads, the one from Albany, and the other from Newburgh, besides numerous other roads, and there are 3 Post Offices; one at Bainbridge V., one on the Susquehanna, 9 miles lower down, called Bettsburgh Post Office, and S. Bainbridge P.O. in the S. part of the Town. The ^[179] soil is good for farming, with an agreeable diversity, and but very little waste land. There is 1 house of worship; and meetings for worship are also held in the school houses, of which there are 10 in this Town. The inhabitants came principally from the eastern states, and it is almost superfluous to add that common schools for the education of youth are well supported. There are an abundance of mill seats, on streams distributed over every part. Bainbridge is part of a tract of land granted by this State in 1788, to the sufferers by former grants in the present State of Vermont, to which New York had laid claim . . . Population, 2299; 427 farmers, 31 mechanics, 2 traders; 7 free blacks; taxable property, $214906: 18 schools, kept 8 months; $318.92; 544; 721; 498 electors; 10444 acres of improved land; 2457 cattle, 337 horses, 4797 sheep; 26028 yards of cloth; 7 grist mills, 31 saw mills, 3 fulling mills, 3 carding machines, and 2 distilleries.¹⁶

It was in this clime that Joseph Smith worked for Josiah Stowell. Some reports stated that despite their fruitless attempts to find treasure in Harmony, Pennsylvania, Josiah Stowell and Joseph Smith continued to dig in “many other places, among them his [Josiah’s] own farm.”¹⁷ To what extent Joseph participated in an extended effort to locate buried treasure after his experience in Harmony is conjectural. However, Joseph undoubtedly did give assistance to Mr. Stowell in his agricultural pursuits and conceivably labored in his saw mills. Emily Colburn (also spelled Coburn), a Chenango County contemporary, spoke of Joseph Smith as being “a wool carder, and a farmer.”^{18 [180]}

Stowell family tradition indicated that Joseph Smith found lodging not only with Josiah Stowell, but also with another family. Mrs. Daniel Grant informed the writer: “My husband [Daniel Grant] said that he was told by his parents, that Joseph Smith at one time lived with the Birdsall family. Which Birdsall I don’t know, but the one where the Earl C. Reiling family now lives south of Afton, near the railroad overpass on Route 7.”¹⁹

The Knights of Colesville, Broome County

In addition to his employment with Mr. Stowell, and the unknown association with the “Birdsall” family, Joseph Smith was hired as a laborer by Joseph Knight, Sr., whose residence was approximately three and one half miles southwest of Josiah Stowell’s place. The Knight home was situated on the south side (also referred to as the “east side”) of the Susquehanna River, opposite the village of Nineveh, near the “Colesville Bridge,” Colesville township, Broome County, New York.²⁰Joseph Knight, Sr., operated a farm, gristmill and carding machine. The “carding mill” was on the Susquehanna River, about two miles above Centre Village, Colesville township, Broome County.^{21 [181]}

An excellent description of the Joseph Knight, Sr., property is furnished in the following account:

Just opposite of Neneveh, on the east side of the river, on what is now known as the Scott, or Henry P. Bush farm, in a little old, gray, frame house lived a poor man named Knight who worked hard to sustain his little family. At the outlet of Pickerel Lake, on this farm, Knight had a carding mill, the dam tranches and raceways being still visible. In this mill Knight toiled from day to day to eke out the scanty supply for his little ones. Some distance west of the carding mill on a slight rise of ground, stands an old barn, in which Smith later preached to his disciples, giving forth his doctrines and revealing the new truth.²²

Joseph Knight Sr., was born November 26, 1772, at Oakham, Worchester County, Massachusetts. He married Polly Peck, in Vermont about 1795. The children born to this union were Nahum, Esther, Newel, Anna, Joseph, Jr., Polly and Elizabeth.²³

In his journal, Newel Knight, the second son of Joseph Knight, Sr., recounted the hiring of Joseph Smith and gave an estimate of his character. He stated:

The business in which my father was engaged often required him to have hired help, and among the many he from time to time employed was a young man by the name of Joseph Smith, Jr., to ^[183] whom I was particularly attracted. His noble deportment, his faithfulness and his kind address, could not fail to win the esteem of those who had the pleasure of his acquaintance. . . .²⁴

Joseph Knight, Jr., gave an expanded picture of his father’s holdings, their acquaintance with Joseph Smith, Jr., and the family’s initial introduction to the “gold book.” He reported:

My father moved to Chenango Co., York State in December 1808. In a few years [June 24, 1811] he bought a farm on the Susquehanna river, in Broome co., 20 miles above the great bend, built a grist mill and two carding machines. I was raised to work in them. My father bought three other farms and hired many hands; in 1827 [1826] he hired Joseph Smith; Joseph and I worked and slept together. My father said Joseph was the best hand he ever hired, we found him a boy of truth, he was about 21 years of age. I think it was in November [1826] he made known to my father and I, that he had seen a vision, that a personage had appeared to him and told him where there was a gold book of ancient date buried, and if he would follow the directions of the Angel he could get it. We were told it in secret; I being the youngest son, my two elder brothers [Nahum and Newell] did not believe in such things; my father and I believed what he told us.²⁵

Both the township of Colesville, Broome County, and the township of Bainbridge, Chenango County traditionally claim that Joseph Smith attended school in their respective districts at some time during his residency with them.²⁶ If indeed this was the case, it is interesting to note the possible curriculum for Colesville was suggest ^[184] ed by the report of the Commissioners of Schools of the town of Colesville, signed September 26, 1826: “The Books most in use in the common schools of our town are the following (viz) Webster’s, Crandal’s Spelling Books, Testaments, English Readers, Walker’s Dictionary, Daboll’s Arithmetic, Flints Surveying, and Woodridges’ & Willett’s Geographies.”²⁷

It is difficult to trace the itinerary of Joseph Smith during the year of 1826. However, some few dates may have persisted. He was purportedly arraigned before a justice of the peace in South Bainbridge, Chenango County, on March 20, 1826.²⁸ On September 22, 1826, Joseph was again at the Hill Cumorah, Manchester township, Ontario County, New York in keeping with the 1823 instructions “that I should come to that place precisely in one year from that time, and that he would meet with me, and that I should continue to do so until the time should come for obtaining the plates.”²⁹ Joseph Knight, Jr., indicated that Joseph was in the employment of his father, Joseph Knight, Sr., in November, 1827 [1826] and recited to them some of his experiences.³⁰

Apparently his labors with Joseph Knight, Sr, were seasonal or at least sporadic as Joseph was again in the hire of Josiah Stowell ^[185] at the time of his wedding in January, 1827.³¹

The Marriage of Joseph Smith, Jr., and Emma Hale

Reference has been made in an earlier chapter to the marriage of Joseph Smith and Emma Hale.³² Prior to leaving Manchester, following a visit to his home in the latter part of 1826, Joseph confided his desire to marry Emma to his mother who related the circumstances:

“I [Joseph] have been very lonely ever since Alvin died, and I have concluded to get married; and if you have no objections to my uniting myself in marriage with Miss Emma Hale, she would be my choice in preference to any other woman I have ever seen.” We were pleased with his choice, and not only consented to his marrying her, but requested him to bring her home with him, and live with us. Accordingly he set out with his father for Pennsylvania.³³

While boarding at the home of Isaac Hale, in Harmony, during the quest for Spanish silver, Joseph had been attracted to Emma Hale, who reciprocated his attentions. Even his subsequent removal to South Bainbridge did not keep Joseph from continued visits to Harmony in order to “pay his addresses.” After a series of calls, he requested Emma’s hand in marriage. Isaac Hale reported the results of his inquiry:

After these occurrences [the conclusion of the digging], young Smith made several visits at my house, and at length asked my consent to his marrying my daughter Emma. This I refused, and gave him my reasons for so doing; some of which were, that he was a stranger, and followed a business that I could not approve; he then left the place. Not long after this, he returned and while I was absent from home, carried ^[186] off my daughter, into the state of New York, where they were married without my approbation or consent.³⁴

Isaac Hale not only did not like the “business” (money digging) in which Joseph was engaged, but as Joseph further stated:

Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife’s father’s family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill [Tarbell], in South Bainbridge, Chenango County, New York.³⁵

Figure 5. Town of Colesville, New York. ^[182]

Emma informed her son, Joseph Smith III, of some attendant details. She related:

I was married at South Bainbridge, New York; at the house of Squire Tarbell, by him, when I was in my 22d or 23d year. . . .

I was visiting at Mr. Stowell’s, who lived in Bainbridge, and saw your father there. I had no intention of marrying when I left home; but during my visit at Mr. Stowell’s, your father visited me there. My folks were bitterly opposed to him; and being importuned by your father, aided by Mr. Stowell, who urged me to marry him, and preferring to marry him to any other man I knew, I consented. We went to Squire Tarbell’s and were married.^{36 [187]}

At the time of their marriage, January 18, 1827, Joseph was twenty-one years of age while Emma was twenty-two. In the light of the obvious elopement, it is interesting to note the law in the state of New York, for that time period, relative to the legal age for marriage and respecting those authorized to solemnize matrimonial relationships. The law stipulated:

1. Marriage has always been regarded in this state as a mere civil contract, to which the consent of parties, capable in law of contracting, was essential; and this is now declared by statute.

2. The male must have attained the full age of seventeen years, and the female the full age of fourteen years.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

8. The statute contains no prohibition of any person from solemnizing a marriage; nor does it prohibit the parties from contracting by themselves, without any formal solemnization. But, for the purpose of registry, &c, marriages can be solemnized only by ministers of the gospel and priests of every denomination, mayors, recorders and aldermen, judges of county courts and Justices of the Peace.

9. When marriage is solemnized by a magistrate, no particular form is required, except, that the parties must solemnly declare, in the presence of the magistrate, and the attending witness, or witnesses, that they take each other for husband and wife. And there must be at least one witness present at the ceremony.

10. It is made the duty of the minister or magistrate to ascertain the names, ages and places of residence of the respective parties, and their profession, trade or occupation, and the names and places of residence of two of the attesting witnesses, or the name and place of residence of one, if no more be present. These facts, with the day on which the marriage was solemnized he must enter in a book kept by him for that purpose.³⁷

Local historical accounts label “Squire Tarbill” variously as ^[188] Tarbell,” “Tarble,” and “Tarbel.” Carlton J. H. Haynes [deceased], Professor Emeritus of History in Columbia University and lifelong resident of Afton, New York, stated: “At length, in January 1827, he [Joseph] and Emma eloped and were married by ‘Squire Thomas Tarbell,’ a justice of the peace in South Bainbridge, in the house that until recently stood on the present Fair Grounds on the East Side.”³⁸ This is the only account, surveyed by the writer, which has attempted to distinctly identify the magistrate performing the ceremony. If Squire Thomas Tarbell was indeed the requisite justice of the peace, the following particulars are enlightening:

Thomas Tarble, the grandfather of our subject [Zenas Tarbel, b. February 25, 1841], was of pure New England stock, and is thought to have been born in the State of Connecticut; at an early age he came to Bainbridge, N.Y., locating in the southern portion which is now the town of Afton. He followed the occupation of a farmer there the remainder of his life. He was united in holy bonds of wedlock with a Miss Buck, and they reared a family of four children, one of whom was Hiram, the father of our subject.³⁹

Carlton J. H. Hayes may well have named the proper magistrate, “Squire Thomas Tarbell,” but in the absence of conclusive evidence, there is another possibility, “Esq. Zechariah Tarble (sometimes spelled “Tarbell”), who was functioning in that locality during the years 1817–1849. In this time period, he was involved in a multiplicity of land transactions in the Bainbridge area.⁴⁰ The title of “Esquire”, attached to his name is discernable on the gravestone of his wife, “Mrs Sarah Tarble, wife of Z[e]ch [Zechariah], Esq., d. 1833, ae 29 yrs.”⁴¹ John S. Genung, Trustee and Historian, Waterloo Library and Historical Society, stated: “Around here [Seneca County, N.Y.] the term ‘Esquire’, following a name, is used to designate a justice of the peace.”⁴² Whether Esq. Zechariah Tarble had any direct association with Joseph Smith has not yet been ascertained.

Figure 6. Traditional Home of Esquire Zechariah Tarble. ^[193]

The traditional Tarbell [Tarble] home in which Joseph and Emma are said to have been married stood at the entrance to the Afton Fair Grounds until 1948. Among other things, it had been used as a dining hall and exhibition building by the Afton Fair Association.⁴³ The house has been removed, leaving only a New York State Historical Marker by the roadside, to tell of the significant happening. The sign reads, “Mormon House, Joseph Smith, founder of the Mormon Church, was married in this house Jan. 18, 1827, to Emily [Emma] Hale.” Newspaper clippings gave the disposition of the old home at the time of its sale at public auction, July 15, 1948. One notice contained the following information:

Norwich—The house in which Joseph Smith, founder of the Mormon religion, married his first wife will be sold to the highest bidder tomorrow night. ^[190]

The house stands at the entrance to the Afton Fairgrounds in the Village of Afton. It isn’t much to look at, inside or out. Inside, falling plaster reveals the hand-split laths which attest to the age of the house.

According to the legend Joseph Smith was working for Jesse Hale [Isaac Hale] at Harmony. Emma Hale, daughter of the employer, fell in love with Joseph Smith, the young man who claimed he could foretell the future by looking through a piece of quartz stone he carried in his pocket.

They eloped and came to the home of Squire Tarbel at Afton. Now there is a highway marker in front of the old home which reads, “Mormon House, Joseph Smith, founder of the Mormon Church, was married in this house Jan. 18, 1827, to Emily Hale.”

The difference in spelling of the girl’s name is typical of the uncertainty about facts of Joseph Smith’s life at the time he lived in and near Afton, before he is claimed to have found the “golden plates” revealing the tenets of the Mormon religion.

There is even some question as to whether the house which goes on sale tomorrow night is actually the house in which he married Miss Hale.

Mrs. Eve Holleran [now deceased], who lives at North Afton, claims it is the house. She is librarian in the local public library at Afton, and is considered an authority on the history of Mr. Smith’s life in that region. . . . She explained how the Afton Fair Association acquired the historic house. About 58 years ago, the association purchased the farm of Eli Johnston, on the south bank of the Susquehanna River, for use as a fairgrounds. The house is situated on this land, and was used as an exhibit hall for many years.

About 12 years ago the Chenango County Historic Society had a committee which was to arrange for the preservation of the old house as an historic monument. This committee included, Carlton Hayes of Afton, former ambassador to Spain, Alden A. Mudge of Afton, and Mrs. Holleran.

A lack of finances prevented this committee from arranging for the preservation of the old home.

The fair association directors have advertised the house for sale. They will open bids tomorrow night in Afton. Fred Crane, secretary of the fair, said he has received four sealed bids for the house.

He said he had offered the house for sale to members of the Mormon Church, now known as the Church of Latter Day Saints, but had received no answer.

Harry Horton, former secretary of the Afton Fair for about 34 yrs. said there was one other unsuccessful plan to preserve the old home. He said it was the plan of Charles Gibson, of Syracuse, retired school principal, to use the house as a museum of Chenango County historic items.^{44 [191]}

The results of the auction are similarly interesting. The high bidder was a Mr. Cecil Tiffany of Binghamton, New York, who purchased the home for a mere $105.00. The low bid was $35.00. The land on which the house rested was not part of the sale, and since it was owned by the Afton Riding Park and Agricultural Society, Mr. Tiffany was under the obligation of removing the building from the site. His plans for the use of the house were not known to the correspondent at that time.⁴⁵ However, President Horace H. Christensen, second counselor in the Susquehanna Stake Presidency, recently informed the writer that he had contacted a member of the LDS Church in Afton, New York, Mr. James Ernstrom, and learned the following particulars concerning the final disposition of the old home. He stated:

. . . according to his memory the building was dismantled on the spot and the materials were used for various purposes. I asked him for additional verification. He later called back and said that he had checked three additional people knowing of the circumstances and they verified the fact that the building was torn down on the site and the materials carried away. He indicated that some of the boards were used in repairing a house that he knew of. So that seems to be the end of the house. He did mention that Carlton Hayes who taught at Columbia University and was from Afton had contacted some church official and a letter had been written to Salt Lake in regards to the house as its end ^[192] approached. They supposedly received an answer saying the Church did not want to buy the house as they had enough of the historical sites.⁴⁶

Emily Colburn (Emily M. Austin) remembered the arrival of Joseph and Emma in Colesville at the time of their marriage in 1827. She has enlightened us as to Joseph’s pronouncements to the people at that time with this description:

Some months after this fruitless enterprise [digging for treasure at Harmony], he was married to Miss Emma Hale, a school teacher, a fine girl, of good repute and respectable, though poor parentage. It was at this time . . . that the rumor was in circulation concerning the strange doctrine which he was setting forth; and which, indeed, was creating quite a stir among the people . . . He declared an angel had appeared to him and told him of golden plates, which were hidden up to come forth on a certain day; and also that the plates were sacred, containing a history of a people who had inhabited this continent in ancient days; also it was that which Isaiah the prophet had spoken of; a vision which should become as the words of a book that is sealed.

This is what was circulated throughout the country, and this is the rumor which was now afloat. Smith brought up many prophecies to show that the Lord was about to do a marvelous work in the last days. He also affirmed that he had seen the angel, and had talked with him face to face; and the angel told him at a certain time he would conduct him to the place where the plates could be obtained; also that he was a chosen vessel in the hands of God, to translate them, and bring them to the world. All this was heard and believed by a large number of persons in Colesville, among whom was my own dear sister [Sally Colburn Knight] and her husband [Newel Knight].^{47 [194]}

Growth and Development of the Colesville Branch

Relative to his marriage and subsequent removal from the Chenango-Broome County area, Joseph Smith stated: “We were married while I was yet employed in the service of Mr. Stoal. . . . Immediately after my marriage, I left Mr. Stoal’s and went to my father’s [Manchester, Ontario County, New York], and farmed with him that season.”⁴⁸ To what extent Joseph’s close friends and confidants in Chenango and Broome counties had prior knowledge of the time appointed for his securing the “Golden Plates”, September 22, 1827, is rather obscure. It seems obvious that both Joseph Knight, Sr., and Josiah Stowell journeyed to Manchester with a decided purpose in mind. A biographical sketch in the History of the Church stated: “So far at least was the elder Knight taken into the Prophet’s confidence that he purposely so arranged his affairs as to be at the Smith residence, near Manchester, at the time the plates of The Book of Mormon were given into Joseph’s possession.”⁴⁹

Josiah Stowell and Joseph Knight, Sr., came to the Smith home on September 20th and “tarried” several days, becoming primary witnesses to the momentous occasion.⁵⁰ It was Mr. Knight’s horse and wagon which were used to transport the plates from the Hill Cumorah to their initial hiding place in the birch log. And some two days ^[195] later, it was Joseph Knight, Sr., and Josiah Stowell who were among those asked to go in search of the three ruffians who beset Joseph Smith when he retrieved the plates from an endangered situation.⁵¹

In December, 1827, when local persecution necessitated Joseph’s removal from Manchester to the home of his wife’s father, Isaac Hale, in Harmony, Pennsylvania, the Prophet maintained his associations in Colesville and vicinity. His friends in that area gave him material assistance in sustaining his immediate needs. Joseph knight, Jr., stated:

I left my Father Joseph Knight, Sr., purchased a building spot adjoining my Fathers; and began to work for myself, and nearly ready to build a large house. Joseph had commenced to translate the plates, he told my father he wanted fifty dollars; my father could not raise it; he then came to me, the same day I sold my house lot and sent him a one horse wagon. Father and I often went to see him and carry him something to live upon; at last Oliver Cowdery came to write for him, then he got along faster.⁵²

In addition to the foodstuffs, Joseph Knight, Sr., also furnished Joseph and Oliver with some of the paper upon which the original copy of The Book of Mormon was first written.⁵³ On one of his trips to Harmony, May, 1829, Joseph Knight, Sr., became the subject of a revelation, through the Prophet, admonishing him: “No one can ^[196] assist in this work except he shall be humble and full of love having faith, hope, and charity, being temperate in all things, whatsoever shall be entrusted to his care.”⁵⁴The work of translation would have been curtailed to a degree had it not been for the assistance given by this discerning friend.

In the forepart of June, 1829, Joseph Smith and Oliver Cowdery were conveyed to the Peter Whitmer, Sr., farm at Fayette, Seneca County, New York, by David Whitmer. Here the translation of the plates were completed, the Witnesses called, and by March 26, 1830, The Book of Mormon was made available for public perusal.⁵⁵ On April 6, 1830, the organization of “The Church of Jesus Christ” was accomplished in the log home of Peter Whitmer, Sr., at Fayette. The writer has been unable to determine the names of the people from Broome or Chenango counties who participated in the events of that day. Joseph Knight, Jr., stated definitely that “my father [Joseph Knight, Sr.,] was not there.”⁵⁶ However, if he was not present for the organizational meeting, it is most interesting that he was at Manchester during the month of April, 1830. A revelation directed to him stated:

You must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places.

And, behold, it is your duty to unite with the true church, and give your language to exhortation continually, that you may receive the reward of the laborer.^{57 [197]}

David Whitmer confirmed that there were “about 20 from Colesville” at the Peter Whitmer, Sr., home on the day of organization.”⁵⁸It is also interesting to note that Joseph Smith, Jr., made a special missionary journey to Colesville and the home of Joseph Knight, Sr., during the month of April 1830. Joseph Smith reported:

Mr. knight and his family were Universalists, but were willing to reason with me upon my religious views, and were as usual friendly and hospitable. We held several meetings in the neighborhood; we had many friends, and some enemies. Our meetings were well attended, and many began to pray vocally to Almighty God, that He would give them wisdom to understand the truth. Amongst those who attended our meetings regularly, was Newel Knight, son of Joseph Knight.⁵⁹

On one occasion, during this sequence, Newel Knight had a singular experience in which it is reported that the Prophet was required to cast the devil out of him. Following the relief of this burden, the “Spirit of the Lord” descended upon him, and “the visions of eternity were opened to his view.” When the Spirit subsequently created an act of levitation and elevated him bodily from the floor, the miraculous event “contributed much to make believers of those who witnessed it, and finally the greater part of them became members of the Church.”⁶⁰

Conversions and Baptisms in the Colesville Branch

Newel Knight was the first in his family and apparently the first of the Colesville Saints to enter the waters of baptism. During the last week of May, 1830, he visited the Peter Whitmer, Sr., farm at ^[198] Seneca County, New York, where he was baptized by David Whitmer.⁶¹Soon after the first conference of the Church, held June 9, 1830, at the Whitmer farm, Joseph Smith again returned to Colesville, accompanied by Emma Smith, Oliver Cowdery, and John Whitmer. There they “found a number of the neighborhood still believing, and now anxious to be baptized.”⁶²

On Saturday June 26, 1830, they constructed a dam with the object of conducting a baptismal service on the following Sunday. However, this design was thwarted by a mob which broke down the dam during the night. Despite the loss of their “font,” a Sabbath meeting was convened. “The Sabbath arrived and we held our meeting,” Joseph Smith said. “Oliver Cowdery preached, others bore testimony to The Book of Mormon, the doctrine of repentance, baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost.”⁶³

Among those attending this service was Emily Colburn, sister of Sally Colburn knight. Emily was then living with her brother, Esick Lyon Colburn, in the township of Sandford (adjoining Colesville to the east), Broome County, New York. Upon learning of her sister’s interest in Mormonism, she went to Colesville “to try if possible to convince her of the error into which she had innocently been decoyed and deceived.”⁶⁴ She continued with her sister for a number of days, attend ^[199] ing various gatherings of the Mormons, and was present on the particular Sabbath named above. Emily informs us that on that occasion “several had assembled at Newel Knight’s, as was the general custom for he was an elder.”⁶⁵ She especially remembered the incidents of that Sabbath, because of the attendant circumstances in which she found herself directly involved. Emily related:

A message was sent to me that Esick Lyon [Esick Lyon Colburn] wished to see me at the grove, which was some distance from the house; that he wished a friendly interview with me. I felt reluctant in granting his request, but through the advice of my sister I ventured to go. I at this time attempted to make plain to him the reason of my tarrying at my sister’s [which was the inability to get immediate transportation back to Sandford], and I then believed he understood me perfectly. While in the midst of our conversation, who should come but the Rev. Mr. Sherer [Rev. Mr. John Sherer], pastor of our church in Sandford. He came and took my hand, and holding it so long and firmly I thought it odd. I had tried to disengage this unwelcome cordiality, but had no success. I then asked my brother’s assistance; but he declined, saying I would do well to listen to Mr. Sherer’s council. However, we were not in the least surprised to find every member of the Mormon church on hand. My Sister hastened to me, and soon wrenched off the hand that held mine. “What are you doing with my sister?” she asked with an authoritative expression. . . . There were about sixty Mormons now in close contest with my brother and Mr Sherer. I left them to settle the matter as best they could. . . .^{66 [200]}

Unable to secure her person in this manner, a messenger was dispatched to the town of Guilford, Chenango County, New York, where permission was obtained from Emily’s father, Amasa Colburn, to secure a power of attorney, since Emily was not yet eighteen. Armed with this instrument, the messenger, whom Emily identified as her own brother-in-law, “P—T—,” returned to Newel Knight’s and Emily was removed, by point of law, to her brother’s residence in Sandford, Broome County, New York. There, a complaint was lodged against her by the Presbyterian Church for “unchristian conduct” and the “hand of fellowship” taken from her. This privilege was later restored, however.⁶⁷

Joseph Smith indicated that the many efforts to persuade her from joining the faith were “in vain, however, for the said Emily Colburn in a short time afterwards, was baptized and confirmed a member of the Church of Jesus Christ of Latter-day Saints.”⁶⁸ Emily identified her baptism and confirmation as occurring “several months” afterward, on a Sunday, while visiting her sister, Sally Colburn Knight, in Colesville.^{69 [201]}

Despite these strenuous efforts to divert the Saints from their intended purpose, the brethren managed to repair the broken dam and complete the designed baptisms, “Early on Monday morning [June 28,1830], Oliver Cowdery proceeded to baptize Emma Smith, Hezekiah Peck and wife [Martha Long], Joseph Knight and wife [Polly Peck], William Stringham, Joseph Knight, Jr., Aaron Culver and wife [Esther Peck], Levi Hall, Polly Knight and Julia Stringham.”⁷⁰

Although they are not named in the above account, there were others baptized on the 28th. Esther Knight Stringham, daughter of Joseph Knight, Sr., was baptized with her parents and her husband, William Stringham.⁷¹ Sally Colburn Knight, wife of Newel Knight was also baptized by Oliver Cowdery at this same time. However, her baptismal date is listed as June 29, 1830 [June 28, 1830?]. The 29th fell on a Tuesday, which would have been the day following Joseph Smith’s arrest and conveyance to South Bainbridge for trial. It’s probable that she was baptized on the same day as the others, June 28th.^{72 [202]} Anna Knight De Mill, daughter of Joseph Knight, Sr., and wife of Freeborn De Mill, was similarly baptized on June 29, 1830 [Monday, June 28, 1830].⁷³

Joseph Knight, Jr., related that the baptisms of June 28, were accompanied by traumatic results:

When we were going from the water, we were met by many of our neighbors, pointing at us and asking if we had been washing sheep; before Joseph could confirm us he was taken by the officers to Chenango Co. [South Bainbridge] for trial, for saying that the Book of Mormon was revelation from God: my father employed two lawyers [James Davidson and John Reid] to plead for him and cleared him; that night our wagons were turned over and wood piled on them, and some sunk in the water, rails were piled against our doors, and chains sunk in the stream and a great deal of mischief done. Before Joseph got to my Father’s house he was taken again, to be tried in Broome Co. [Colesville]. Father employed the same lawyers who cleared him there.⁷⁴

A few days after the trial [sometime in July, 1830] Joseph Smith, in company with Oliver Cowdery, returned from Harmony to Colesville in an attempt to perform the confirmations so rudely interrupted by the constable. However, they were again opposed by the collecting of a mob and thought it wise to go back to Harmony without completing their mission. Joseph stated: “Our enemies pursued us and it was often times as much as we could do to elude them. However, we managed to ^[203] get home, after having traveled all night, except a short time during which we were forced to rest ourselves under a large tree by the way side, sleeping and watching alternately.”⁷⁵

Because of the inherent difficulties, Newel Knight and his wife Sally, visited Joseph Smith at his residence in Harmony, Pennsylvania, the first part of August, 1830, and there both Sally Knight and Joseph’s wife, Emma, were confirmed members of the Church.⁷⁶

Newel Knight informed us that Joseph made arrangements to meet with the Colesville Saints on August 21, 1830, “without letting our enemies know anything about it,” but was delayed in his arrival when “the conveyance in which he intended to make the journey did not arrive from the west.”⁷⁷ However, on Sunday, August 29, 1830, arrangements for the long desired confirmations were completed and the Prophet again visited Colesville. Newel stated:

On the 29th, Brother Joseph and Hyrum Smith, and John and David Whitmer came to fill the before-mentioned appointment to hold meeting and to confirm those who had been baptized in June previous. As they well knew the hostilities of our enemies in that quarter, and also knowing it was their duty to visit us, they called upon our Heavenly Father in mighty prayer that He would grant them an opportunity of meeting with us; that He would blind the eyes of their enemies that they might not see, and that on this occasion they might return unmolested. Their prayers were not in vain. A little distance from my house they encountered a large company of men at work upon the public road, among whom were found some of our most bitter enemies who looked earnestly at the brethren but not knowing them, the brethren passed on unmolested.

That evening the Saints assembled together and were confirmed, ^[204] and partook of the sacrament. We had a happy meeting, having much reason to rejoice in the God of our salvation, and sing hosannas to His Holy name.⁷⁸

On September 6, 1830, Freeborn De Mill, husband of Anna Knight De Mill, is reported to have been baptized by Hyrum Smith and confirmed by Joseph Smith, Jr., at Colesville.⁷⁹ However, another source lists his baptism as September 26, 1830.⁸⁰ If correct, this latter date would conceivably place him in Fayette, New York, for the initial day of the second conference of the Church where “a number were baptized, . . . and the word of the Lord spread and prevailed.”⁸¹ The minutes of this conference, which assembled at the Peter Whitmer, Sr., farm, September 26–28, 1830, lists the “whole” membership of the Church as sixty-two. Newel Knight was “ordained a priest under the hand of Brother Oliver Cowdery.”⁸²

Newel Knight reported that soon after this conference:

Brother Hyrum Smith, wife [Jerusha Barden] and family [Lovina and Mary] came to Colesville, to live with me, but most of his time, as also that of my own, was spent in the villages around, preaching the gospel wherever we could find any who would listen to us, either in public or private. A few believed and were baptized . . . On the 14th of October Brother Hyrum Smith and I ^[205] held a meeting at my uncle Hezekiah Peck’s . . . At this meeting, four persons came forward and manifested their desire to forsake all, serve their God in humility, and obey the requirement of the gospel.⁸³

A few days afterward, still in the month of October, 1830, Newel Knight and Hyrum Smith called on another of Newel’s uncles, his mother’s brother, Ezekial Peck. Both Ezekial and his wife, Electa Buck, embraced the gospel and were baptized.⁸⁴ Elizabeth Knight, daughter of Joseph Knight, Sr., was baptized at Colesville by Hyrum Smith on November 1, 1830. She was then thirteen years of age and said to have been the youngest member to be baptized up to that time.⁸⁵

Orson Pratt was ordained an elder at Fayette, Seneca County, New York, by Joseph Smith on December 1, 1830, and sent on his “first mission” to Colesville, Broome County, to labor with Hyrum Smith and Newel Knight. He returned that same month to Fayette, accompanied by Hyrum.⁸⁶

In January, 1831, Jared Carter set out from his home in Chenango township, Broome County, on a business trip to be gone for several weeks. En route, he stopped at the home of John Peck, a brother of Hezekiah Peck and Polly Peck knight, who lived in Lisle township, Broome County. John was opposed to the work of Joseph Smith, but allowed Jared to examine a copy of the Book of Mormon. Jared commented ^[206] on the results:

After reading a while in the Book of Mormon and praying earnestly to the Lord that he would show me the truth of the Book I became immediately convinced that it was a revelation of God & it had such an influence on my mind that I had no mind to pursue my business. . . . On visiting the church of Christ at Colesville & having an interview with them I felt it my duty to separate from Babalon [sic] and be baptized. Accordingly I was baptized by Hyrum Smith about the 20th of February for the remission of sins & as I was baptized I felt the influences of the Spirit of God for as I stepped out of the water I was wrapped in the spirit both soul & body even so that the chill of the cold water was taken from me.⁸⁷

The brother of Martin Harris, Emer Harris, living at or near Windham, Luzerne County, Pennsylvania, was contacted, and apparently baptized by Hyrum Smith and Newel Knight on February 10, 1831.⁸⁸Emer’s son, Joseph Mormon Harris, “had the distinction of being the first male child born of Latter-day Saint parents, having been born July 19, 1830, at Windoul [Windham], Luzerne county, Pennsylvania, his parents being Elmer [Emer] and Parney Chapel [Paran Chappell, also spelled Parna Chaapel] Harris.”⁸⁹ No baptismal date has been found for Mrs. Harris.

There are others who affiliated with the Colesville Branch at this time, but the date and circumstances of their baptisms are still not known. Josiah Stowell has always intrigued the writer. He was obviously a leading figure in the affairs of that branch, yet the details of his baptism or his reasons for not accompanying the eventual ^[207] move to Ohio have eluded us. It is difficult to tell whether his extensive holdings, family, or age (he was sixty-one years old) prevented his removal. There are two accounts, however, which bear additional investigation. In a sworn statement, given March 27, 1903, Sally Ann Beardsley related: “I remember of the time when the followers of Smith including Deacon Josiah Stowell went away. It was said they were going to the Promised Land.”⁹⁰ Mrs. Harriet Marsh, of Harpersville, Broome County, New York also said that she saw “the Mormon Exodus” pass her house. She also “saw Josiah Stowell and his daughter after they returned from the Mormons and thinks that Mrs Stowell, who died while West, was poisoned.”⁹¹ Although Mrs. Marsh is mistaken in her supposition about Mrs. Stowell, perhaps it is possible that Josiah did go with the Saints for a short season. However, the land deeds of Chenango County do not suggest an extended removal to Ohio, but rather a move to nearby Tioga County, New York.

In a series of sales over a period of years, Josiah Stowell, Sr., sold his land in Chenango County and made new purchases in Tioga County. An indenture made on August 30, 1833, specifies that he purchased sixty-five acres on the north side of the Susquehanna River in the town of Tioga, Tioga County, New York. The deed names him as a resident of the town of Tioga.⁹² His wife Miriam Bridgeman Stowell, ^[208] died in Smithboro, Tioga County, New York, September 23, 1833, at the age of sixty.⁹³ On June 28, 1839, Josiah is identified as an inhabitant of the “Town of Barton and County of Tioga.”⁹⁴ The 1840 U.S. Census for Tioga township, Tioga County, lists a man “70 & Under 80” living in the household of “Josiah Stowell, Jr.” This man may be Josiah Stowell, Sr. An indenture made on February 3 1844, refers to him as being “of Chemung in the County of Chemung and State of New York.”⁹⁵ He is reported to have died at Smithboro, Tioga County, New York, no death date is mentioned, however.⁹⁶

That Josiah Stowell, Sr., did not lose his ardour for the faith is attested to in a letter written by a member of the Church, Martha L. Campbell, to Joseph Smith, at the instigation of Josiah Stowell. The letter was dated Elmira [Chemung County, New York], December 19, 1843, and stated:

Brother Smith by the request of Brother Stowell I now set down to write you he is quite unwell & is some times fearful that he cannot stand it through the winter & wishes me to say ^[209] to you that he wants your prayers & the prayers of all the saints for the recovery of his health to in able him to gather among the Saints & he also wishes to know if you could receive him as a brother he says he shall come out [to Nauvoo] next spring if he lives & has health to indure the journey he says if he remains as well as at present he shall venture to star[t] he says he never staggard at the foundation of the work for he knew to mutch [sic] concerning it if I understood him right he was the first person that took the plates out of your hands the morning you brought them in, & says he has seen & believed . . . he gave me strict chur [charge or chore] to say to you his faith is good concerning the work o[f] the Lord he has ever-manifested good feeling toward [you] and your fathers family & also the Church . . . we do earnestly solicit your prayers for us in regard to our health & also to besech the Lord for us that he may open the way for us to come up to Zion the next season for to meet with the saints would be a delicious morsel . . . .⁹⁷

Whether the state of Josiah Stowell’s health or word of the death of Joseph Smith (June 27, 1844) were the factors which precluded his going to Nauvoo, is presently unknown. Perhaps even death denied him the “delicious morsel” which he sought.

Reed Peck is another Colesville Saint whose baptismal account is missing. He may have been baptized at the same time as his father and mother, Hezekiah Peck and Martha Long Peck, on June 28, 1830, at Colesville, Broome County, but there is no present confirmation of this assumption. Reed Peck became antagonistic towards the Church during the “Missouri period” of its existence and was a witness against the Saints at a trial in Richmond, Missouri, November 13, 1838. He was subsequently excommunicated from the Church at a conference held in ^[210] Quincy, Illinois, Sunday, March 17, 1839.⁹⁸ Mr. Peck prepared an anti-Mormon treatise containing his observations of the Mormon conflict in Missouri, which manuscript was quoted by Lu B. Cake in his expose’ of Mormonism.⁹⁹ Reed Peck married Clarissa M. Peck and they were the parents of four sons and a daughter, Presson R., Frank F., Charles D., George W., and the daughter, Kate.¹⁰⁰ As late as August 28, 1862, Mr. Peck was living in Cortlandville, Cortland County, New York. However, on that date he purchased land from his son Presson R. Peck which is described as being in the town of Afton and containing “one half part of the Saw Mill and Water privilege on the Susquehanna river in lot number 85.”¹⁰¹ Reed Peck died in Afton township, Chenango County, on August 23, 1894. He was buried in the East Afton Cemetery, Afton, New York. His headstone is inscribed “Reed Peck, 1814–1894.” His wife, Clarissa M., is buried there also. Her headstone is marked “1816–1902.”¹⁰² Although Reed Peck chose to disassociate himself from the ^[211] Church, his father, mother, brother and sister continued with the Saints to Nauvoo.¹⁰³ The father, Hezekiah Peck, died in Missouri in 1850. The public notice of his death stated: “Died—In Andrew county Mo., on the 25th of August, Ezekiel Peck [Hezekiah Peck]; aged 68 years. Bro. Peck has been a member of the Church of Jesus Christ of Latter Day Saints since the year 1830, and ever possessed firm and unshaken faith in the Gospel. M.S.P.”¹⁰⁴

The Slade family were also an integral part of the Colesville branch. The father, Aaron Slade, Sr., one of the early settlers from Vermont, died at Ayrshire, Chenango County. The writer does not know whether or not he espoused Mormonism.¹⁰⁵ However, a number of people in his family did. His wife, Mary (or Molly) Knight Slade, a daughter, Ann, and sons Benjamin, Clark, Aaron, Jr., and George Washington, all joined the LDS Church.¹⁰⁶ At present, the writer does not know whether or not Aaron Slade, Sr.’s, other sons, Martin, Alfred, William, and Newell were members. ^[212]

Mary (Molly) Knight Slade, sister of Joseph Knight, Sr., is mentioned by Emily Colburn Slade as being in Clay County, Missouri; Far West, Caldwell County, Missouri; Pittsfield, Pike County, Illinois, and finally, in Nauvoo, Hancock, County, Illinois.¹⁰⁷ On March 30,1852, Mary was residing in Kanesville, Iowa.¹⁰⁸

Ann Slade is named as being in Jackson County and Clay County, Missouri. She is also alluded to during the removal from Far West, Missouri to Pittsfield, Illinois and again on a move to Nauvoo, Illinois.¹⁰⁹ Ann first married a “Mr. Rogers” and, by the time of her Clay County experiences was married to Henry Alanson Cleveland. Mr. Cleveland was baptized on November 5, 1830, in Ohio.¹¹⁰ The writer has been unable to determine just where Mr. Cleveland’s conversion took place. He died at Centerville, Davis County, Utah, in 1867, followed by his wife Ann, who died at the same place in 1872.¹¹¹

Benjamin Slade and his wife Roxana Rogers were also members of ^[213] The Colesville Branch and with their children, Ozro D., Edwin and Angelina, experienced persecution in Missouri.¹¹² With Reed Peck, Benjamin Slade became a witness for the state of Missouri in the persecution of the brethren at Richmond, November 13, 1838.¹¹³ He, however, remained with a group of the Saints going into Pittsfield, Pike County, Illinois, and eventually took his wife, mother and sister to Nauvoo. Initially, he did not go west with the body of the Church when it removed from Illinois. Instead, he and Roxana returned to Chenango County, New York, on a “visit.”¹¹⁴ They are identified as residents of the town of Guilford, Chenango County, New York, on January 13,1857. Roxana died there on April 22, 1862, and is buried in Mt. Upton Cemetery.¹¹⁵Benjamin sold a piece of Chenango County property in an indenture dated March 29, 1866.¹¹⁶ He went to Utah in about 1868, and he died at Centerville, Davis County, Utah, on August 3, 1891.¹¹⁷

Newel Knight named Clark Slade as a member of the Colesville ^[214] Branch in Jackson County Missouri, in September, 1833.¹¹⁸ Clark married Emily Colburn while a resident of Jackson County. Emily recalled the conditions of this union stating: “In the year 1833, I was married to a young man from our own neighborhood [Guilford, Chenango County, N.Y.], in the state of New York—a nephew of the governor of the state of Vermont.” Continuing she said: “He was of rich parentage, and of high respectability; and having received many honors and hospitalities and congratulations of our numerous friends, and spending a few weeks in traveling, we located on a farm in the settlement near my sister Sarah’s [Sarah (Sally) Colburn Knight] home.¹¹⁹

Emily and Clark followed the Saints from Jackson County into Clay County then to Caldwell County, Missouri, and they were caught up in the exodus to Illinois. They settled with other members of the Slade family in Pittsfield, Pike County. Here Clark contracted an illness and died sometime prior to the death of Joseph Smith, which occurred on June 27, 1844.¹²⁰ At the time of Clark’s death he and his wife had five children, viz., Helen, Elizabeth, William, Sarah and Clark.¹²¹

After the death of her husband, Emily moved to Nauvoo and then ^[215] went to Wayne, Ashtabula County, Ohio, where she was employed by a Mr. Joshua Foabs.¹²² Emily returned a number of times to Nauvoo, was remarried during one of these visits, joined a Methodist congregation in Pennsylvania, and was evidently a resident of the state of Wisconsin, living in or near Madison, at the conclusion of her account, which was published in 1882.¹²³

Aaron Slade, Jr., “went to Buffalo with the Mormons when en route for Nauvoo, but returned and settled on the Chemung.”¹²⁴ Aaron, Jr., apparently left the Saints at Buffalo, New York, and commenced living on the Chemung River in the state of New York. Emily Colburn Slade’s treatise does not mention his participation in the events in Missouri. The only members of the Aaron Slade, Sr., family who are identified in Missouri and Illinois are the “Mother”, Ann, Benjamin, George, and Emily’s “husband,” Clark.¹²⁵ At the time of Newell Slade’s ^[216] death, March 30, 1852, Aaron, Jr., is listed as having already died, with a child, Kate, under twenty-one, living in Cincinnati, Ohio.¹²⁶

George Washington Slade, the youngest son, born December 15, 1816, at South Bainbridge (now Afton), Chenango County, New York, remained with his family throughout the Missouri period, to Pittsfield, Pike County, Illinois, on to Nauvoo, Illinois, and then joined the Mormon Pioneer trek to the West. He was reported to have been at Kanesville, Iowa, on March 30, 1852.¹²⁷

Phebe Crosby Peck affiliated with the Colesville Branch. Her husband, Benjamin Peck, brother of Hezekiah Peck, died on April 30,1829, prior to the organization of the Church, and is buried at the East Afton Cemetery.¹²⁸ In about 1833, Phebe Peck married Joseph Knight, Sr., in Missouri, following the death of Joseph’s first wife, Polly Peck Knight, who died August 6, 1831, in Jackson County, Missouri.¹²⁹

Ira J. Willes, among others already named, identified himself and the following adults as members of the Colesville Branch who migrated to Jackson County, Missouri: Nahum Knight (eldest son of Joseph Knight, Sr.), Thankful Knight (wife of Nahum), and Ann [Anar?] [217] Badger.¹³⁰ Eleazer Willis (also spelled Willes), Father of Ira J. Willes may also have been a member at this time He was affiliated with the Church in Nauvoo.¹³¹

There are a number of other possible members of the Colesville organization. Philip Slade and his wife Eliza, might also have been converts. They resided in Chenango township, Broome County, New York, and were disposing of property in the village of Binghamton, Broome County, New York, on March 2, 1831.¹³² They, may or may not have been associated with Mormonism.

A Mr. Joseph Hervy stated that as a boy of seven, he attended a meeting conducted by Joseph Smith in the vicinity of South Bainbridge, while visiting relatives, Thomas and Enos Cornwall, who lived about a mile south of Afton (then South Bainbridge) on the east side of the river. Mr. Hervy also identified a man who may prove to be another Colesville Saint. His account stated:

“I well remember when a boy that a man named Kimball lived and carried on sugar making about one-half mile from my home. I was often in his shop. People said that when Smith passed through the adjoining valley Kimball joined them. Years after ward I often heard one Marcus Page, who owned the log shop in which he worked, say Kimball was with the Mormons and still later the noted Mormon leader [Heber C. Kimball?] was one of his sons, but I do not know the fact.”^{133 [218]}

A Mrs. Preston T. Wilkins apparently showed an initial interest in the Church.¹³⁴ In light of her later removal to Ashtabula County, Ohio, more should be proven of her activities and sentiments. The following incident purportedly identified her association with the LDS Church:

Preston T. Wilkins, of Ashtabula County, Ohio, lived in Broome County, near the line of Afton, at the time of the Mormon excitement, and while on a visit to a Mormon family learned that there was a chest of Mormon Bibles in the barn, that it was guarded by an angel, and that it would be utterly impossible for any one to steal one of them. Mr. W. prepared a key that would unlock the chest, and taking one of their Bibles carried it home in the evening and placed it over the front door, so that it would fall into the house on opening the door. The result was what he anticipated and the Mormons declared that an angel had brought the book and of course Mr. W. and his wife would become converts at once. The Mormons had been laboring for some time to convert Mrs. W., and had caused her much anxiety and her husband considerable trouble, which he wished to end. They would never acknowledge that one of their books was missing. Some time afterwards Mr. W. explained the miracle of the Bible and informed the Mormons that they must keep away from his house as he would no longer listen to their impositions.¹³⁵

An old gentleman by the name of John Morse is reported to have been a Broome County convert. Joseph Smith was supposedly asked to attend Mr. Morse following his death. What truth, if any, might be found within the following account is difficult to distinguish:

He [Joseph] was sent for to come to Harpersville, [located in the town of Colesville, Broome County] and bring to, life an old Mormon convert named John Morse, who died. He had professed to be able to raise the dead, and his followers wanted an exhibition of his skill in that direction. But when he saw how old the man was, he argued that it would be a pity to ^[219] bring him to life and cause him to suffer death again in a short time, for old age had already rendered him helpless.¹³⁶

An unnamed shoemaker in Green, Chenango County, is also said to have joined the new church. However, like Mr. Morse, he reportedly died prior to the removal of the Colesville branch.¹³⁷

The reader will note that this attempt to name the membership of the Colesville Branch has necessarily excluded numbers of children, and wives or husbands, who were eligible according to age but whose exact status relative to actual baptism into the new religion is not presently known.

A variety of places have been named as early baptismal sites in the Broome Chenango County area. Mention has already been made of the stream which was dammed and utilized near the Knight home.¹³⁸ A Mrs. Doolittle, age seventy-five in 1877, who claimed a personal acquaintanceship with Emma Hale Smith, stated in an interview: “In the town of Afton, Chenango County, not far from the Broome County line, is a small lake nestled in the hills, and a portion of it is in sight of the Albany & Susquehanna Railroad. It is said that Joe Smith baptized his first Mormon converts there.”¹³⁹ Similarly the writer has en ^[220] countered a 1920 photograph of Pickerel Pond, a pond encompassed by the Joseph Knight, Sr., property, bearing an inscription which named that body of water as a place where early Mormon baptisms were performed.¹⁴⁰

Emily Colburn Slade, one of the converts, suggested that at this time the Colesville Branch “consisted of sixty members.” She added: “They were also at the commencement baptizing and confirming by the laying on of hands, for the reception of the Holy Ghost. The same ordinance which was accomplished by the laying on of the hands.”¹⁴¹The figure of “sixty” seems to be the one most frequently applied to the Colesville membership throughout their existence as a branch. Oliver Cowdery stipulated that the branch while in Missouri “numbered about sixty souls.”¹⁴² Parley P. Pratt lived with the Colesville Saints after their removal to Jackson County, Missouri. He stated that in September, 1831, the branch “consisted of about sixty souls, and were under the presidency of a faithful and zealous Elder by the name of Newel Knight.”¹⁴³ Chapter VII herein lists the names of some sixty-four men, women and children who, according to Ira J. Willes, migrated to Jackson County, Missouri with the Colesville Saints in 1831. These figures ^[221] give us an approximation of the number of people associated with the branch both in New York and Missouri.

Andrew Jenson, Assistant Church Historian, 1897–1941, termed the Colesville Branch the “first branch of the Church.” He said:

After the organization of the Church in April, 1830, Joseph Smith and Oliver Cowdery visited Colesville several times, baptized a number of the people (among whom was Joseph Knight and his family) in the midst of opposition and persecution on the part of the inhabitants. Finally, as the number of converts increased, a branch of the Church was organized at Colesville, which was the first branch of the Church of Jesus Christ of Latter-day Saints organized, the former organization Fayette, Seneca Co., N.Y. being that of the Church itself.¹⁴⁴

The third conference of the Church was “convened according to adjournment” at the home of Peter Whitmer, Sr., Fayette, Seneca County, New York, January 2, 1831. At that gathering, the Prophet Joseph Smith submitted a revelation from the Lord which vitally affected the entire Colesville membership. This revelation directed their removal, as a body, to the state of Ohio, Kirtland and vicinity.¹⁴⁵ Throughout their subsequent preparation for departure and during the course of their travels, members of this body maintained themselves as a unit and continued their identity as the “Colesville Branch.”^{146 [222]}