Life Story of Charles Dalton

Life Story of Charles Dalton

GRANDPA’S LEGACY

Charles Dalton’s Life Story

(including fragments of the lives of his grandparents, parents, siblings & children)

researched by

Helen L. Shumway-Dalton and H.L. Leslie Dalton-Crunk

compiled by

H. L. Leslie Dalton-Crunk

(October 2011 shortened edition)

Before I was born, my great, great grandfather, Charles Dalton, slipped out the postern of heaven to go and prepare a place for me on earth. Well not “just” for me, but for the several hundred of us whom he fathered directly or indirectly. The 1800s were not the best of times to choose to make his foray on earth, but it was certainly better than the Stone Age. Then and again, to be perfectly candid, it doesn’t really make any difference which era we’re born into because if we don’t know about air conditioning, indoor plumbing or deodorant we can’t very well miss them — can we!

But that’s the whole purpose of life — to understand and appreciate the differences. And by differences, I don’t just mean whether you were raised in a time when you sowed wheat, harvested it, then threshed and ground it before you could knead yourself a loaf of bread; or whether you simply zipped by Safeway on your way home from the office. I’m talking about the differences between kindness and cruelty, hatred and tolerance, sharing and selfishness, happiness and despair. In our own way, we will each deal with the vagaries of mortal life as they are strewn before us. But it’s our responses to those challenges that will be “our legacy” whether they are ever written down for posterity or not.

Because of our families keen interest in genealogy, I knew about grandpa Charles for years. However, it wasn’t until the Sesquicentennial Celebration of the Mormon pioneers’ journey across the plains to Utah, and a subsequent “motorized” trek to Nauvoo where we followed as closely as possible the actual “Mormon Trail,” that I became intrigued with grandpa’s life story. So join me now, laugh and cry, as we discover Grandpa’s Legacy.

Charles Dalton’s mother was Elizabeth Cooker. She was born December 26, 1767, and usually called Betsy. She was of German descent, commonly referred to as Pennsylvania Dutch. Betsy was, purportedly, raised in Bucks County, Pennsylvania. Betsy’s father was Simon Cooker. Her mother was also called Betsy (maiden name unknown).

Charles’ father was John Dalton (Sr), who was born January 2, 1763 in Conicojiggs/Connaco Chigue, Northumberland County, Virginia/Maryland or even possibly Pennsylvania. There is a Chincoteague on Chincoteague Island in Virginia, but it is in Accomack County (not Northumberland). The county just south of Accomack is Northampton (still, not Northumberland). There is a Northumberland County in Virginia, but it has no town remotely sounding like Conicojiggs. There is a Conococheague Creek/River in Virginia, which flows into the Potomac River, and the Potomac River is the dividing line between Virginia and Maryland. There is also a town called Conococheague in the county of Frederick in the state of Maryland. And Frederick County, Maryland, abuts the county of York in the state of Pennsylvania, where some of our Daltons are found in later censuses. From the sketchy data we do have, most researchers lean towards Conococheague, Frederick Co., Maryland, as John Dalton Sr’s place of birth; it is near Hagerstown, Maryland.

Please note that in August 2010, my husband (Ray) and I took a road trip through several states including Maryland. We stopped in Hagerstown and found a map showing Conococheague. It is located about 10 west of Hagerstown but the village (don’t blink or you’ll miss it) is now called Clear Spring. County lines have also changed so Clear Spring is now in Washington County, Maryland.

As you pass through the area on the modern highway, you will cross Conococheague Creek/River. Look off to the right and just a short distance down the creek is the five-arched Old Conococheague Creek Bridge. It was built in 1819 as a step in extending the National Road (now Route 40). Obviously this bridge was built about 70 years after our Dalton’s left the area.

But just a couple more miles (west) down Highway 40 is St. Paul’s Church. It was founded in 1747 and has many tombstones in the surrounding cemetery dating from early to late 1700s. Although the current building has been rebuilt three times, the original structure and extant corner stone were in place when Grandpa John Dalton Sr. was born here in 1763.

Another interesting tidbit I learned during our brief stopover in Conococheague is the pronunciation of the word “Conococheague”. You’ve probably seen a half-dozen or so different spellings. I generally pronounce it Conoco Cheeg. However when we were in the town the locals all pronounced it Conoco Jigg. This should certainly account for the many different spellings the family has passed down.

THOMAS DALTON AND WIFE MARY/POLLY FREELAND

John Dalton (Sr’s) parents were Thomas Dalton and Mary/Polly Freeland. I do not know where the maiden name of “Freeland” originated or how accurate it is. I was led to believe it appeared on the Nauvoo Baptism for the Dead records performed by Charles Dalton in 1843. However, when I checked out the original records, the only information Grandpa Charles offers on the baptism records was a person’s name and relationship to himself (no birth/death dates or parents or wife were listed). No where in those records does it identify Mary/Polly with a last name of Freeland. Note that there is a series of books by Susan E. Black that does show the name Freeland, but her sources of information include more than just the original Baptism records, so her book is really a compilation from numerous sources that may or may not be accurate. I do know that John Luther Dalton does NOT give Mary/Polly's last name in any of his Temple Log/Genealogy papers. If somebody out there knows where the name "Freeland" originated, I would greatly appreciated that information.

From the Temple Log Book of John Luther Dalton, we learn that Thomas Dalton was born 25 Nov. 1731 ; and from an extant Bishop’s transcript dated 1732, we learn of Thomas’ christening. In English it translates:

Thomas, illegitimate son of James Dalton of the village of Llettyrvychan, 7 May (1732).

Thus, we now know that Grandpa Thomas was the illegitimate son of James Dalton (born c1706/died February 13, 1766), also of Pembrey, Wales.

According to John Luther Dalton’s Temple Log Book as well as The Dalton Book by Mrs. Francis Edith Dalton-Leaning, James Dalton was married to Mary Bonville. No marriage record has ever been found. James Dalton and Mary Bonville had a daughter, Mary , born in 1734; Mary died as an infant. Purportedly, there was no other issue from this marriage. So if that is accurate, one wonders who the mother of our Grandpa Thomas was. Was Mary Bonville Grandpa Thomas’ birth mother or stepmother? Did she help raise Thomas or was he, like many too many other illegitimate children, left to the whims of fate?

To add to the mystery of Thomas Dalton’s parentage is a recently located document from Pembrey Parish Church Registers-Burials 1701-1777 which identifies another illegitimate child, a girl, for James Dalton as follows:

“Elizabeth Thomas, illegitimate daughter of James Dalton of Llettyrychen,

so it is said – death 3 Nov 1729”

This document identifies the daughter as Elizabeth Thomas who died 3 Nov 1729. Her birth date is not given but one would guess that she was probably an infant or toddler at best. Her surname appears to be Thomas. One would presume that this means her mother was Miss Thomas. Was “Miss Thomas” also the mother of “our” Grandpa Thomas Dalton? Maybe at some point he took his mother’s maiden name as his first name and usurped his illegitimate father’s surname as his own. I’ll leave you to come up with your own scenarios.

How and when Thomas arrived in the “colonies” remains a mystery. Two theories are herein presented. The nice one, the one we would hope occurred, is that his father and/or family helped. Several of his Dalton uncles and cousins had connections in the shipping trade; and a half dozen or so were involved with the East India Company. So it’s possible a job was procured for Thomas on one of these ships, wherein he eventually landed in the colonies.

The second scenario is the least pleasant but considered by most to be highly likely. That is, that he arrived as an indentured servant or even a transported convict. To date, no records have been found verifying “our” Thomas Dalton arriving on a passenger ship. Immigration documents do show several Thomas Dalton’s arriving on prison/indenture ships near the time period family tradition claims he arrived. Unfortunately, none indicate the person’s age or relates enough information to be able to identify for a surety that he is “our” Thomas Dalton. These records are:

1.Thomas Dalton: Reprieved for Transportation for highway robbery, Lent, 1750. Ordered to goal (jail) until summer 1750. Assizes, Herfordshire.

2.Thomas Dalton: Sentenced to transportation. October-December 1754, Middlesex.

3.Thomas Dalton: Sentenced to transportation, summer 1756. Reprieved for transportation. 14 years. Lent. Transported Sept. 1757. Thettis, Surrey.

4.Thomas Dalton, no age, to America, year 1755 (page 71).

Note: Surrey is the name of a section of docks in London. Assizes means an inquest or court. Thettis is the name of a ship. Hertfordshire, Middlesex and Surrey are counties in England. The word “reprieved” used in #1 and #3 means the person had been sentenced to death, but was granted a stay of execution, and transported instead. In England at that time, if you committed a serious crime against the Crown or the Church, you were either put to death or reprieved for transportation for 14 years. For minor crimes you could be reprieved for 7 years. Also in the case of #1 and #3, it was Lent. Maybe the English courts were a little more merciful during Christian holidays.

However Thomas arrived on the eastern shores of America, family tradition places it around 1760. He probably married sometime between 1760 and 1762. Thomas’ wife was Mary Freeland(?) aka Polly, from Ireland. Polly died in 1807. Thomas and Polly had at least four children:

1.John born January 2, 1763.

2.James born about 1765.

3.Charles born about 1767.

4.Polly born about 1769.

Very little is known about Thomas and Polly’s children. The oldest son, John, will be discussed in more detail in the coming pages. None of “our” Daltons appear on the first U.S. census taken in 1790.

Note: There is a John Dalton, silversmith, in Philadelphia, PA, in 1790 who was mistakenly identified as “our” John Dalton. Several years ago I hired a professional to research this issue in depth and it was concluded that the Philadelphia (silversmith) was NOT our John Dalton.

The second son, James, was thought to perhaps have been in Bedford County, PA, on an 1800 census, but that has recently proven to be inaccurate. There was also a James Dalton on the 1820 census in Philadelphia County, PA; his relationship to “our” Daltons has not been established.

As for the whereabouts of the third brother, Charles, again we just don’t know. There was a Charles Dalton living in Philadelphia according to the 1810 and 1820 Pennsylvania censuses. There was also a Charles Dalton on the 1830 census in Bucks Co. Whether these Charles’ are one and the same and whether they are “our” great Uncle Charles is not known.

One thought before we go on to the only female sibling of John Dalton Sr. is that, due to the lack of . . . I should clarify . . . due to the lack of my knowledge of any documentation (census, military, land, Internet, etc.) linking these two brothers (James and Charles) to any posterity, I begin to wonder if perhaps one or both of them didn’t die at a fairly young age and left no posterity. It’s just a thought!

Polly, the only daughter of Thomas and Mary/Polly Dalton, married George Odewalt/Odenwalt. George Odenwalt is found on a 1790 census in Berks Co., PA; and an 1810 and 1820 census in York Co. PA.; and again in York Co. in 1830 (as George Odenwall Sr.).

As far as Thomas Dalton’s life in the colonies, we have more speculation than hard facts. A Thomas Dalton, Revolutionary War soldier, is outlined in the John Dalton Book (compiled by Mark A. Dalton) on pages 13-15. In my opinion, the main person it seems to be detailing cannot be “our” Thomas Dalton. This Thomas Dalton was born in about 1755 in NY and enlisted on April 1, 1777, in Peekskill. We know our Thomas was born in Wales in 1732.

There has been found, however, a Thomas Dalton who signed an “Oath of Allegiance” to the State of Pennsylvania in Bucks County on May 30, 1777! At least two of Thomas and Polly’s children (John and Polly ) seem to be living in or nearby Bucks Co. Grandpa John Dalton (Sr) served in the Bucks Co. militia in 1775. Several of his children were born in Bucks Co., PA, between 1792 and 1796. This oath-signing Thomas is much more likely to be “our” Thomas Dalton. To date, no record of him enlisting or serving in the Revolutionary War has been found.

Grandpa Thomas Dalton died in about 1796 while Grandma Mary/Polly died in about 1807 per John Luther Dalton’s Temple Log Book, both most likely in Pennsylvania.

JOHN DALTON SR. AND ELIZABETH/BETSY COOKER

Extant records outline John Dalton (Sr’s) Revolutionary War service as follows:

1.A young volunteer in the First Associated Company of Newton Township (Bucks County) under Capt. Francis Murray, 19 August 1775. Note that Associated Companies were volunteers and not under “pay” status unless mustered into actual field service. Also note that with a birth date of 1763, grandpa John could not have been more than 12 years old at the time he “volunteered.” Some records of the DAR show John Dalton born in 1861/62 (not 1863) in Pennsylvania (not Virginia/Maryland)! Now, it could be that the DAR has more accurate records, or that grandpa lied about his age!

2.August 21, 1775, John Dalton, private (Matross). A matross is one of the soldiers in a train of artillery who assists the gunners in loading, firing and sponging the guns.

3.It appears that grandpa may have formally “enlisted” in the military in Philadelphia on February 14, 1777, and assigned as a company artillery artificer.

4.He is next found on the muster roll of the First Associated Company under Capt. Francis Murray, Second Vacant Company (the German company) on April 22, 1778.

5.On April 19, 1780, military records place John Dalton in Philadelphia belonging to the Company of Artillery Artificers under the command of Major General Knox and belonging to the State of Pennsylvania.

6.Grandpa was discharged from military service on March 22, 1781.

For the last 50 years or so, it has been thought that John Dalton (Sr) appeared on the 1790 census in Pennsylvania living along “Cresson’s Alley; fifth between Arch and Race Streets” in Philadelphia where he worked as a silversmith. Recent research, however, gives evidence (not absolute proof) that this John Dalton (silversmith) was NOT our John Dalton Sr.

Personally, I have questioned this silversmith’s relationship for some time, but because the John Dalton Book (compiled by Mark A. Dalton) indicated he was “our” Grandpa John, I accepted it. My reasons for doubting the relationship were more or less based simply on the fact that the John Dalton Sr. family was very poor. They lived some distance from any major towns; they moved a lot; and appeared to be farmers. My thoughts were that a silversmith would have lived in (or at least near) a thriving city where a more prosperous clientele would exist for his line of business. I know there are rebuttals to that reasoning, but we won’t go into that now.

Suffice it to say, that this new evidence that the John Dalton living in Philadelphia is NOT our John Dalton means that we do not know where the family was living in 1790. Speculation brings us to the conclusion that sometime around 1790 John Dalton and Elizabeth Cooker married. Circumstantial evidence leads some to believe they probably married in Bucks Co., PA. Elizabeth Cooker was better known by her nickname of Betsy.

Their first known child, a girl, was born in Bucks County, on November 7, 1792 ; they named her Margaret. A son, Henry, was born in Bucks Co. on November 9, 1794. Another daughter, Sarah/Sally joined the family here in about 1796.

The 1800 census finds John Dalton and family in Northampton County. However, within just a couple months, John moves several counties further north to Luzerne County. In Luzerne, we find grandpa listed in the muster rolls of a company of infantry under the command of Captain Samuel Bowman’s 11th Regiment. He apparently served as a private in this regiment from May 1 to June 14, 1800. ,

A year after the family settled in Wyoming, Luzerne County, John Dalton (Jr) was born on July 10, 1801. Elizabeth (Betsy) joined the family on August 15, 1803 in Luzerne County.

Purportedly, John Dalton (Sr) was awarded a “land grant” in 1805 in recognition of his Revolutionary War service. For years it has been assumed that this land was what we now refer to as Dalton Hollow. However, we recently learned that at least a portion of Dalton Hollow was purchased from a Mr. Joseph Atwood. It’s possible that the land grant grandpa received was in Luzerne County where the family was living at the time John received it, and that grandpa sold it to move to Bradford County.

Simon Cooker Dalton followed Elizabeth/Betsy into the family on January 1, 1806, in Wilkes-Barre, Luzerne County. Less than two years later, the family settled near Wysox Creek a few miles from the village of Wysox, Bradford County, PA. John Sr. appears to have taken up farming on approximately 160 acres of land. Wysox Creek drains into the Susquehanna River. According to family tradition, their little burg became known as Dalton Hollow. Here, Jemima, another girl, was born on October 11, 1807.

In 1810, John Dalton Sr. is found on the Bradford County, Pennsylvania census. “Our” Charles, finally, was born on August 22, 1810, at Dalton Hollow. He was the ninth child and the fourth and last son.

Bradford County school tax records dated January 3, 1812 read:

The Names of Children between the Ages of 5 and 12 years whose parents are unable to Pay for their schooling:

Father John Dolton:

Polly Dolton11

John Dolton10

Betsey Dolton 8

Simon K. Dolton 6

Father Issac Vargason:

Betsey Vargason 9

Moses Vargason 7

Polly Vargason 5

Father Rufis Vargason:

Anna Vergason11

Benjamin Vergason10

Joseph Vergason 8

Young Charles would probably never recall the incident, but about this same time the British were harassing our borders again. This conflict became known as the War of 1812. The United States won that war. We found no military records to confirm that Grandpa John Dalton served in this war.

Property tax records for Bradford County for the year 1812 show John Dalton Sr. with one horse valued at $10. On the lighter side, on November 15, 1812, the oldest daughter, Margaret, married Stephen Potter Merithew in Shesequin, Bradford County, Pennsylvania.

One of the few things we do know about grandpa Charles’ youth is that the family was very poor. At an early age he would have had chores — feeding chickens, collecting eggs, milking cows, planting seeds and pulling weeds. He pumped water from a well, chopped wood for the fireplace to cook and keep warm, and trotted out to the outhouse to relieve himself. He soon learned to pluck a chicken, slop the pigs and gut a deer if he wanted to eat. Like his sisters, Charles probably learned to card wool, make crackers and churn butter. As adults, he and his brothers all worked as blacksmiths, farmers and coopers — trades all three of them would need to survive in a world none of them could have ever dreamed of.

The first known tragedy in Charles’ life occurred when he was about three years old when his sister Sally/Sarah died about 1813. We do not know the cause of her early death, but I found the following article very interesting.

“Died – On Wednesday the 28th (1815) December, Miss Lydia Dolton, aged about 15 years, fell asleep by the fire, and the candle is supposed to have over set in her lap. The flame of her clothes awoke her in distraction. She ran out of doors and could not be caught until she was so dreadfully burnt that she survived only till Friday night.”

Charles’ youngest sibling, another sister, Harriet, was born in about 1814 in Wysox.

It was in April 1814, at the grand age of four, that Charles became an uncle for the first time when his sister, Margaret Dalton-Merithew, gave birth to her first child whom they named Hannah.

In every month of the year 1816 there was a sharp or killing frost; it became known as “the year without a summer.” The winter of 1816-17 was one of the severest ever known, and until the harvest of 1817 there was almost a famine, with much suffering and want.

In about 1818, Charles’ oldest brother, Henry, married Elizabeth E. (Betsy) Greene from Luzerne County, Pennsylvania. By the end of 1819 Charles was an uncle several times over.

In 1820, the whereabouts of Grandpa Charles’ two uncles, James and Charles, is unknown. His Aunt Polly and Uncle George Oldwalt are living in York County. How much contact Charles and his siblings had with their cousins is not known.

In 1822 Charles began and ended the year with a wedding. First, his brother John married Rebecca Cranmer on January 22, and on December 26, his sister Elizabeth (Betsy) was married by Justice Harry Morgan to John Varguson.

One very curious finding for 1822 was the Bradford County tax records for John Dalton, which said, “Order him out of town!” Even more curious is the fact that grandpa does not show up on any tax records again until 1825. And then, besides his name, that record is blank except for the notation, “see John Atwood.” (From the deed of sale of Dalton Hollow, we learned the property was originally purchased from John Atwood.)

Another brother, Simon Cooker Dalton, married Anna Wakeman on August 21,1825. Although The Bradford Settler Newspaper announce-ment of this marriage identifies Anna as Miss Wakeman, she was actually a widow and should have been identified as Mrs. Anna Wakeman. Her maiden name is confirmed from her Patriarial Blessing where her parent's are identified.

Charles’ two remaining sisters, Jemima and Harriet, both married Varguson brothers. Jemima married Moses, and Harriet married Hirum. Thus, three sisters married three brothers.

The 1830 census still finds John Dalton (Sr) living in Wysox, Bradford County, Pennsylvania. “Our” Charles is now 19/20 years old and living with his parents. He is the only child at home. The Odenwall/ Odenwalt’s are still in York County. The winter of 1830/31 was the worst since 1780.

Bradford Co. experienced severe flooding during April 1833. Several people drowned, including grandpa Charles’ oldest brother, Henry Dalton. It happened when he attempted to cross Wysox Creek near its confluence with the Susquehanna River during a spring freshet.

Henry Dalton left behind his widow, Elizabeth (Betsy) Greene-Dalton and at least five children, the oldest being a boy about 14 and the youngest less than 1 year old. Henry’s second son, Henry Simon Dalton would soon go to live with his Uncle John Dalton (Jr). Presently, however, it would be several more years before he understood that although the Susquehanna River had taken his father, it had also forged his destiny.

Looking back, and knowing the fate of these men, one wonders whether they had already heard the rumors, read the gossip or had any inkling of the gospel storm swirling all around them. Would John Dalton Sr. have accepted the gospel restored to the earth when Joseph Smith and Oliver Cowdery baptized each other in the Susquehanna River — some 50-60 miles from Dalton Hollow — on May 15, 1829. After the organization of the Church in 1830, one of its first branches was in Columbia, Bradford County, Pennsylvania, which is less than 35 miles from the Wysox area.

From a book entitled, “History of the Presbyterian Church of Wysox, Pennsylvania, 1791-1938" we learn that at least some of the family was interested in religion. It details:

March 1821. A church meeting was held expressly for the purpose of examining candidates for communion. The following persons were examined and propounded:

Simon Dalton.

1828-1830. 12 people joined the church. They included:

Mrs. Betsy Dalton,

Mrs. Betsy Vergeson,

John Dalton (Jr/Sr??).

1831 Members received: Anna Dalton (Simon’s wife).

1832 Members received: Harriet Dolton, who married Hiram Vargeson.

1833 Members received: Charles Wakeman, George Simon, Sarah Elizabeth (children of Simon Dolton)

May 20-21, 1835, saw two feet of snow fall in parts of Bradford County. But most crucial to the Dalton’s was the issue of “land titles,” which was sweeping the county. Land meetings were being held throughout the area. Precisely what issues were at stake we do not know, and exactly how this impacted the Dalton’s decision to sell out is not known. However, on October 7, 1835, John Dalton Jr. and Simon Cooker Dalton, apparently acting as co-trustees, sold Dalton Hollow for $460.

Note that in the following records, John Dalton Sr. did not sell any land. Why not? One must speculate that title had apparently been transferred to John Jr. and Simon Cooker Dalton. If and when this sort of transaction took place is unknown but recall that back in the early to mid 1820s there had been some issues with taxes on the property so the boys may have taken control of the land at that time. Bradford County property tax records for 1836 show:

John Dalton Jr. “Gone to the West” 73 acres and half interest in a saw mill sold to Zenas Thomas, and 37 acres went to Betsey Dalton (Henry’s widow).

Simon Dalton “Gone to the West” his house sold to Zenas Thomas.

Charles Dalton “Gone to the West” his house, 60 acres, and half-interest in a saw mill transferred to Samuel Coolbaugh.

Stephan Merithew’s lot went to Samuel Coolbaugh.

From the above documents we learn that brothers John and Charles Dalton apparently operated a sawmill. One reference from the Tri-County (Bradford/ Tioga/Chemung counties) revealed that when the area was originally settled it was densely forested. It had to be cleared to farm and much timber was shipped out by river as there were few roads and no rail lines until the mid 1800s. Consequently, good timber disappeared fairly rapidly and those who labored in it found work hard to come by. Because of this, many families left the area and moved to Michigan or Wisconsin. This could be a very compelling reason why the family moved.

These Bradford County tax records also give clear evidence of when at least some of the Dalton and Merithew families left Pennsylvania. They did not pay taxes in 1836 because they had already begun their 500-mile trek west (to Michigan) no earlier than mid October 1835. The John Dalton Book states that the entire family moved west at this time, however, various records show this is not accurate.

1.Harriet Dalton-Varguson and her husband, Hiram, married in 1833 and are found in Napoleon, Jackson County, Michigan in 1840.

2.Elizabeth Dalton-Varguson and her husband, John, had a daughter baptized at the Wysox Church on Sept. 17, 1836. They were, however, in Michigan by 1838, when their son, John, was born.

3.Betsey Greene-Dalton (widow of Henry who drowned) journeyed west after she sold out to Zenas Thomas in 1837.

Grandpa John Dalton, father of our Charles, reportedly died 15 Oct 1836 in Freedom Township, Washtenaw county, Michigan.

Whenever the entire clan finally arrived in the “west,” they soon began to span out across the northern territory of the United States. A widowed Elizabeth Cooker-Dalton is found living with her son, Simon Cooker Dalton on an 1840 Grass Lake, Jackson County, Michigan, census. Simon moved to Nauvoo, Illinois by 1843/1844 and by the 1850 census Simon Cooker Dalton is living in the Salt Lake Valley.

By 1850, Elizabeth Cooker-Dalton, is 83 years old and living with her daughter and son-in-law, Harriet and Hirum Vargason, who settled in Wisconsin by 1845. They are found in Wheatland, Kenosha County, Wisconsin, on the 1850 census. Betsy Cooker-Dalton, widow and Dalton family matriarch, died on September 21, 1858 at the age of 90 years 8 months and 26 days. She is buried at the Hazleton Cemetery, Hazleton, Iowa.

Harriet and Hirum Varguson are found in Superior and Hazelton, Buchanan County, Iowa in 1860 and 1870, respectively. Harriet died in Iowa on August 23, 1896 and is buried at the Hazleton Cemetery along with her husband.

Margaret Dalton-Merithew and her family settled in Washtenaw County, Michigan, which is where she and her husband both died in 1875 and 1854, respectively.

John Dalton (Jr) may have settled in Washtenaw County for a couple of years, but in the early half of 1838 he and his family moved to Walworth County, Wisconsin. John’s younger brother, “our” Charles, went with him to Wisconsin.

Elizabeth Greene-Dalton’s eldest son, John Greene Dalton, either preceded, followed or joined John and Charles on this move to Wisconsin. As for Elizabeth Greene-Dalton (wife of Henry who drowned) she eventually settled in Bloomfield, Wisconsin and then Howard County, Iowa, where she died on October 10/24, 1875.

Elizabeth Dalton-Varguson and her husband, John, settled in Napoleon, Jackson County, Michigan, about 1837/38. By 1846 they had moved to Wisconsin but by 1850 resettled in Washington, Buchanan County, Iowa. The 1860 and 1870 census’ show them in Iowa. Elizabeth Dalton-Vargason died on 29 January 1892, and is buried at the Hazleton Cemetery, Hazleton, Iowa. She had 8 children, 4 boys and 4 girls.

Jemima Dalton-Varguson and her husband, Moses, were settled in Napoleon, Jackson County, Michigan, in 1840. By 1844 they moved to Wisconsin and are found on an 1850 Wheatland, Kenosha County census. Sometime before 1860 the family moved to LeRoy, Minnesota. Moses died there on April 28, 1879; Jemima died in Haywarden, Iowa, on May 29, 1902. They are both buried at the LeRoy Cemetery. They had 8 children.

JOINING THE MORMON CHURCH

At the ripe old age of 29/30, “our” Charles Dalton is still single. He appears to have forgotten all about “us” waiting up there in heaven for “our turn on earth”!!! It also appears he moved westward along with his brother John Dalton (Jr) in early 1838. An 1840 Walworth County, Wisconsin, census verifies John Dalton (Jrs) residency in that county and also indicates one male living in the household who is in Charles’ age bracket (20-30). Other evidence will substantiate this as fact as his story unfolds.

“Our” Charles, along with his brother John Dalton (Jr) and family are now living in Walworth County, Wisconsin. Their nephew John Greene Dalton (the oldest son of Henry who drowned) also lives in Walworth County at this time. One would imagine that Henry Simon Dalton (the second son of the drowned Henry) who was being raised by his uncle John and aunt Rebecca Dalton, was delighted that he had his older brother nearby.

It is important to note that John Dalton (Jr) also had a son named Henry. John’s Henry seems to have taken the nickname “Harry” to distinguish himself from his older cousin Henry Simon Dalton. Actually, the boys were less than a year apart in age.

John Dalton (Jr) purchased land in Walworth County in 1839. The soil was virgin and the roads mere Indian paths. John, Rebecca and their seven children had to cut and saw logs for a new home, till unbroken soil for planting, dig a new well, build another outhouse and put up new fencing — simply put — scratch out a new life for themselves and their children in this unsettled frontier. It appears that the Lord was going to prepare Grandpa Charles and Uncle John for a life still 1400 miles to the west one way or another.

It was probably about the same time the brothers were breaking ground for the spring crops that they were first approached about the restored gospel of Jesus Christ. How Charles and John came in contact with Elders Aaron and Moses Smith is a tale I am anxious to hear. Suffice it to say, when the two brothers heard the “good news” of the restored gospel they embraced it wholeheartedly. Charles was the first to be baptized on June 3, 1838, by Aaron Smith in Walworth County, Wisconsin. John (Jr) was baptized on July 15, 1838, by Moses Smith. It is presumed that all members of John’s family were baptized at this same time. Henry Simon Dalton (second son of Henry who drowned), whom John Jr. was raising, joined the church in May 1843.

Whether John Greene Dalton who was living in Walworth County at this time joined the Mormon church is not known. John Greene Dalton did get married in Walworth County to Minerva J. Parmenion on December 12, 1842, however, according to family records, John Greene Dalton died in July 1845.

How close John Jr. and Charles lived to other church members is unknown, so it was fortunate they had each other to discuss their new faith with. They could read the Book of Mormon together and discover its fascinating truths. Like all new converts, they must have been anxious to share the gospel with their mother and siblings. Letters must have been flying across the miles between them. Walworth County at this time was new territory with relatively few inhabitants, so it is interesting to note that the sir names of well-known Mormon authorities (Pratt, Rockwell and Cowdery) are found in the county at the same time the Daltons lived there.

Charles was ordained an elder in the Church on October 13, 1839, by Ed. D. Woolley. It was from here in Wisconsin that he was called on his first proselytizing mission. According to church documents Missionary Report 1831-1900 (MS 6104):

Start Date: 1840

Age Called:

Called From: Wisconsin

Mission Type: Proselytizing

Marital Status: Single

Priesthood office: Elder

Notes: Charles Dalton, report, Nov 1845, MS 6104 Missionary Reports 1831-1900: Ordained an Elder in 1840. Went on short mission with William Burton in the counties of Calhoon, Jackson, Washtenaw, etc. (Michigan) during the summer and fall (1840?) then returned to Wisconsin.

Grandpa Charles appears to have made this missionary report several years after the fact. I note this because according to the above record this calling came in 1840. However I found a record of Charles Dalton on a mission with Elder William Burton dated 1842. So unless Grandpa went on two missions with Elder Burton, he may not have remembered the exact dates. The records of a mission in 1842 follow:

On January 14, 1842, Elder Burton went to Calhoun County (Michigan) where there was a branch of the Church at Albion. He found the branch in a serious condition and returned on February 24 accompanied by Elders Dalton and Downer and sat in council upon various charges made against William Hall, a priest. The accused acknowledged his wrong doing and was excommunicated.

For the next four months Elder Burton records a busy time. He preached at Albion and Homer in Calhoun County; in Napoleon (Jackson County) and elsewhere in Jackson County . . .

The above quote does not specify “Elder Dalton’s” first name; however, Simon Cooker Dalton was baptized on April 13, 1842, by Elder William Burton in Grass Lake, Jackson County, Michigan, and confirmed by Charles Dalton that same day.

St. George Temple records show Charles’ mother, Elizabeth Cooker-Dalton was baptized in 1841. She never moved to Nauvoo however.

The town of Albion (Calhoun County, Michigan) is less than 15 miles from the town of Homer (Calhoun County) where Luther Warner and family are presently residing (1840 census). The family consists of:

Luther Warner father born about 1788 Manchester, Ontario, NY

Permelia Warner mother born February 8, 1798 Maulius, Onondaga, NY

Elnora Lucretia daughter born June 8, 1822 Walworth, Ontario, NY

Mary Elizabeth daughter born February 10/18, 1826 Manchester, Ontario, NY

Isaac Stanton son born July 8, 1829 Parma, Genesee, NY

Adeline Louise daughter born December 15, 1831 Palmer, Saratoga, NY

Laura Ann daughter born September 2, 1833 Palmer, Saratoga, NY

Tirza Permelia daughter born August 1, 1835 Alabama, NY

Sarah Alemena daughter born August 18, 1837 Homer, Calhoun, Michigan

Charles Alma son born April 22, 1840 Homer, Calhoun, Michigan

The Warners may have already been members of the church when Charles Dalton met them. Or perhaps he converted them. Records show Grandma Permelia Stanton Warner was baptized on August 14, 1841. We did not find any baptismal records for Grandpa Luther Warner, but it is presumed that he and their children all joined around the same time as Permelia.

I’m always fascinated to hear how couples meet. Did Grandpa meet Grandma while he was on this 1840/42 mission to Michigan? I’ll be very interested to hear the details of Grandma Mary Elizabeth Warner’s version of her first encounter with Charles Dalton. Did their eyes meet across a crowded room? If so, she could see that he wasn’t overly tall, about five feet eight inches, and weighed about 170 pounds. He had brown hair (which he would retain even into old age) and blue eyes (sparkling no doubt). His features were fine with medium low eyebrows and sharp ears. Did he chivalrously assist Mary from her father’s buggy one Sunday afternoon? Rose Dalton-Hardy (granddaughter of Charles) left the following notes in her genealogy:

March 26, 1953. While I was attending a High Priest banquet for the Lakeview Stake in Roy, Utah, with mother (Mary Elizabeth Jones Dalton, wife of William Henry Dalton), Brother John Hooper came and sat beside me and told me about my grandfather (Charles Dalton). He said he was a very handsome man — even better looking than my own father (William Henry)—was about two inches shorter but very dignified. He was like a King or Prince to him as a boy. An English gentlemen!

However the story goes, Charles Dalton and Mary Elizabeth Warner were joined in lawfully wedded bliss on August 11, 1842. I have not been able to locate a marriage certificate to confirm where they were married but collaborating evidence (soon to be presented) places it in Michigan — probably Calhoun County.

Mary E. Warner-Dalton had an older sister by the name of Elnora Lucretia Warner. Elnora and Robert Berry (Jr) were married by David Kinnie, on August 27, 1842, in Reading, Hillsdale County, Michigan, less than one month after Mary and Charles. The groom was only 18 years of age while the bride was 20. They were second cousins; their common ancestors being Ellis Russell and Jane Catherine Wolcott, great grandfather and grandmother.

Letters of Introduction were a common way for businessmen or people moving from town to town to be introduced to potential business clients, local authorities or acquaintances. This system of introduction was utilized by the Church as a way of confirming a persons standing in the Church—it would verify a persons baptism by someone in authority and perhaps praise the person’s character. Such a Letter of Introduction, dated December 18, 1842, was signed by H. H. Marsh(sp?) of the Albion Branch, Calhoun County, Michigan, and presented by Charles and Mary Elizabeth Dalton to the proper Church authorities in Nauvoo, Illinois, upon their arrival.

Here things get a little confusing because the Letter of Introduction is dated December 18, 1842 by a bishop in Albion, Michigan. However another Missionary Report 1831-1900 (MS 6104) reports Charles Dalton being called on another mission in 1843 from Wisconsin as follows:

Mission type: Proselytizing

Marital Status: Married

Priesthood office: Elder

Called From: Wisconsin

Age Called:

End Date: 1843

Notes: Charles Dalton: Ordained an Elder in 1840. Under direction of Linond Stodard, a High Priest, went on a mission to counties of Millwaukee, Rock, Walworth, & Racine (Wisconsin). Moved with family to Nauvoo arriving July 14, 1843.

The only theory I can come up with for the Letter of Introduction is that it was given Grandma and Grandpa when they left Albion, Michigan but they didn't give it to anyone until they went to Nauvoo.

But the exciting thing is that this report gives us some very important information. First, Grandpa Charles is married rather than single. He is called from Wisconsin which (to me) implies that his wife is also living in Wisconsin. AND that they moved to Nauvoo from Wisconsin and arrived in Nauvoo on July 14, 1843.

So we now know when they arrived in Nauvoo!!! Yippy!! This also means they missed all the furor surrounding the kidnapping of Joseph Smith.

During the latter half of 1842, Joseph had been in hiding from Missouri authorities attempting to arrest him on trumped up charges. When these charges were finally dropped, and having finally had some respite from the enemy, Joseph took his family to visit his wife’s sister in Dixon, Lee County, Illinois, some 200 miles northeast of Nauvoo. On the very day that Joseph’s family left for Dixon, June 13, 1843, Governor Reynolds of Missouri issued another requisition to Governor Ford of Illinois for Joseph Smith. Word soon spread to Nauvoo of this latest warrant and Joseph was alerted in Dixon. Joseph was eventually arrested in Dixon. He was beaten and denied his legal rights. From that point on, he was essentially being kidnapped, which is how the Saints viewed the entire situation.

Back in Nauvoo, 300 Legionnaires volunteered to go to his aid. Seventy-five boarded the “Maid of Iowa” in pursuit, and 175 others went by horse. The “Maid of Iowa” pursued the armed “Chicago Belle” up the Illinois River, passed her grounded, and arrived in Peoria, cutting off an intended escape route for the kidnappers. At the same time, the horse troops traveled more than 500 miles in 7 days. Through the legal system, Joseph was finally released, just in time for the rescue team to escort him back to Nauvoo. When the Prophet and his cortege arrived in Nauvoo on June 28, they were met about a mile and a half east of the temple by cheering Saints. Cannons boomed and guns spat fire in welcoming salutes. The Nauvoo Legion was there in full dress uniform and the band played.

Simon Cooker Dalton felt strongly enough about his new faith that he, too, decided to move to Nauvoo. The John Dalton Book of Genealogy states that Simon’s wife, Anna, refused to move to Nauvoo, that she stayed behind with the three younger children. I propose a slightly different scenario to this move and marriage. My reasons will soon become apparent. Suffice it to say, Anna did go to Nauvoo with Simon and all of their five living children.

Betsy Cooker-Dalton, Charles’ mother, was now over 70 years old. At her age, she probably didn’t enjoy traveling all over the country, and with family in the Michigan area, decided to stay put. Not knowing that she still had another 20 years, it was surely at this time that she moved in with her daughter and son-in-law, Harriet and Hiram Varguson.

We do not know when Simon C. Dalton arrived in Nauvoo. We do know he received an Elders license in Nauvoo on October 30, 1843. In Nauvoo, at least for a short time, Simon worked at the post office. He also made his living as a knife maker and probably as a blacksmith as well. Records indicate that Simon, at least for a time, was a tenant at Nau 37.

Meantime, back in Wisconsin, the John Dalton (Jr) family is selling their property in preparation for another move. They, too, have decided to join the Saints in Nauvoo. John’s last parcel of land was sold on June 1, 1843. This time when they moved they would not be taking all their children. Their oldest daughter, Ellen, wed Sterling P. Searles on March 25, 1842, in Geneva, and would be staying in Wisconsin. Whether Sterling Searles was a Mormon is not known, however, they were wed by an Elder P.W. Lake. We do not know when John Dalton (Jr) and family arrived in Nauvoo but we do know they purchased two plots of land (E/2 1 Blk 1 Jas Rob and 1 Nau Blk 1).

After locating at least some sort of temporary housing, one of the first things Charles would have accomplished upon his arrival in Nauvoo was to register for the militia. The law required that within 15 days after becoming residents of Nauvoo, eligible males must join the Legion unless exempted from service under U.S. law, by a special act of the Legion or by a certificate of inability. We do not know exactly what day Charles signed up for the militia in 1843, but he was purportedly appointed as sergeant in the Nauvoo Legion on April 29, 1844, by Captain Norton Jacobs.

Militia service was required throughout the United States for white males between the ages of 18 and 40-45, except for officials, clergymen and Quakers. Because of persecutions in Missouri, many of which had been at the hands of state militia, Church leaders wisely concluded they could not trust any state militia not under their control. So the Nauvoo city charter called for the establishment of an independent military body. Incongruously, the Illinois legislature agreed to this, and the city government authorized the organization of the Legion on February 3, 1841. Although independent, it was at the disposal of, and took direct orders from, the governor of Illinois, and was required to perform the same amount of military duty as the regular state militia. Individuals failing to take part in all military activities exacted a heavy fine. Its top officers were commissioned by the governor, and it drew supplies and equipment from the state armory.

When the Legion was activated in 1841, a city ordinance specified that the commander of the Legion should hold the rank of Lieutenant General, making that officer the highest ranking officer in the entire country. This rank, which went to Joseph Smith, had previously been held only by George Washington. Why the Illinois legislature agreed to this is a mystery even to this day.

Shortly after Charles and Mary arrived in Nauvoo, they probably received word that Mary’s sister, Elnora Berry, had safely delivered her first born child, a girl, whom they named Rosetta Mary Berry. She was born in Albion, Calhoun Co., Michigan, on July 3, 1843. This would have been exciting news to Mary especially since she was now pregnant. Hallelujah, my time on earth is finally getting closer!

In March 1843, Jacob Scott wrote, “There are more than one hundred handsome brick houses in Nauvoo. It is supposed that there are at present 10-12,000 inhabitants in the city, and the country around is swarming with Saints.”

Grandpa added to this swarm when he purchased one acre of land — Lot #1 in Block No. 37 of the Warrenton Addition on July 31, 1843. Grandpa’s property was on the outskirts of town less than one mile east of the Temple. When the Temple was completed, they would very likely have had a view of its spires from their parlor window—assuming, of course, that they even had a parlor or a window!

Like most newly arrived converts, Charles and Mary surely wanted to meet the Prophet, the man they believed was ordained of God to restore the gospel in its fullness in this dispensation. This goal would have been easy to accomplish. Of the 35 general stores in Nauvoo, the most popular by far was Joseph Smith’s “Red Brick Store”.

Joseph opened this store on January 5, 1842, but before long had turned its operations over to others as he nearly ran it into financial ruin because he simply could not say “no” to a customer without money. Joseph, however, did have his office in the back of the store where tithing was collected and as Trustee-in-Trust of the Church he sold city lots. The upper floor of the store was used as a city council room, Nauvoo Legion and Relief Society meeting hall, Masonic Lodge and court room.

Thus, it would be safe to say that Mary and Charles spent many an hour at this store not only purchasing supplies and hearing the latest news of the city, but Mary may have attended Relief Society here and Charles would have attended Legion meetings as well as purchased their property here.

Considering the price Charles paid for their lot, $50, one would assume that it did not have a cabin of any sort on it. Upon arriving in the city, most settlers invariably erected log homes because they could be built cheaply and quickly. Records suggest that to construct a simple but sturdy log cabin would cost a minimum of $200. Such log dwellings were often built cob fashion, with clay and mortar between the logs. These were generally built without floors or windows and only one fireplace. They might have one, two or three rooms with shallow attics for sleeping.

We do not know what sort of home Charles and Mary could afford but Mary would have been very anxious to get it ready before the baby arrived. Besides that, summer and early fall were very busy times for pioneer women. There were berries and currants to make into jellies and preserves; cucumbers to pickle; cabbages to slice up, salt down and let sour into *****; peppers and horseradishes to dry and grind; beans to string and corn to dry; fruit to cook or peel, core and dry on racks; apples to press into cider or make into apple butter; root crops to bury to prevent freezing; and nuts to be hulled and stored. Additionally, there were candles and soap to make, and baby clothes to knit or sew; not to mention the everyday drudgery of washing and cooking.

When bedtime arrived it was without doubt welcomed, in spite of the lack of comfortable beds by today’s standards. They slept on straw or feather ticks, on pallets on the floor or on lattice-rope beds. The straw or feather tick bed was supported by ropes stretched across a log frame begat the oft heard phrase “sleep tight, don’t let the bed bugs bite”. This idiom stems from ‘not pulling the ropes across the log frame tight enough or often enough, allowing the ropes to sag’. When the ropes sagged, everyone in the bed rolled to the middle, making for a very uncomfortable nights rest, especially if there were several people in the same bed. The bed bugs, of course, were small critters inhabiting the straw used as bed stuffing.

Charles Dalton was the first member of our “Dalton” family to perform ordinances for the dead. Grandpa was baptized on August 13, 1843, for his father, John Dalton Sr.; his brother Henry (who drowned); his sister Sarah/Sally Dalton; as well as both sets of grandparents, Thomas Dalton and Simon and Betsy Cooker. These baptisms were performed in the temporary font set up in the basement of the unfinished Nauvoo Temple.

Joseph Smith first introduced the ordinance of “baptism for the dead” on August 15, 1840. This announcement that the Saints could become saviors for their deceased kinsmen was joyously received and they immediately began performing these proxy baptisms in the Mississippi River.

One would hope that maybe as a break from all their hard labor of constructing a home, preparing food for the winter and sewing clothes for the expected birth that Grandpa Charles might have surprised Grandma Mary with tickets to the Mabie and Howes Circus Company when it traveled through Nauvoo on August 23, 1843.

No ward meeting house was ever built during the Saints’ Nauvoo period. But every Sunday morning at ten, weather permitting, Saints from throughout the city and nearby communities would gather in the “Grove” to hear the preaching, often from the Prophet himself or one of the apostles. The “Grove” was a short distance west of the Temple site. The benches were logs cut in half lengthwise, but there weren’t near enough to accommodate the upwards of 5,000 who regularly attended these meetings. Men and women frequently brought their own chairs, stools or blankets to sit on the grass. This popular meeting place was used for different types of gatherings — funerals, celebrations, conferences, lectures, etc. When meetings could not be held at the Grove due to inclement weather, or when a smaller site was adequate, they were held in private homes, stores, mills or any city building of the size required. The steamship “Maid of Iowa” was even pressed into service upon occasion. The Temple itself was used as it neared completion.

The Temple was the main topic of conversation when friends met in the streets and in letters sent back home. It was the showpiece to visitors and its commanding position made it the first thing to catch the eye of boat passengers on the river. It absorbed the interest of Mormons and non-Mormons alike.

Charles Dalton was a blacksmith and farmer. We assume this is how he supported his family while residing in Nauvoo. However, there were two major public construction projects — the Temple and the Nauvoo House (hotel) — which provided a livelihood for about 10 percent of the population. Hired workers labored beside tithe workers, who donated their labor.

The temple required a great variety of tools and vast quantities of materials — bricks, mortar, wood, stone and metal of various kinds. Many of these items were furnished under the tithing system but many had to be purchased, making the temple the best customer of commercial Nauvoo.

Wood workers and whitesmiths and blacksmiths were kept busy. Crews had to be fed and clothed, teams provided and fed, and wagons, sleds, carts, and their hardware supplied. One hundred to two hundred men were at work in the quarries, drilling and blasting the rough limestone blocks. Other workers with hammer and chisel trimmed the blocks to a nearly uniform size right at the quarry. Then the blocks were hauled by wagons and carts to the temple stone shop. There they were chiseled and polished into final shape before being lifted by huge wooden cranes into position on the walls.

At one time or another every male Church member who could perform physical labor worked on one of these public building projects. This would have included “our” Charles as well as his brothers Simon Cooker and John Jr and their eligible sons. Those who were unable to work because of age, disability or another Church assignment were expected to tithe their money or valuables that could be traded or sold.

Female church members were not exempt from donating. They made large donations of clothing, labor, and provisions. The Relief Society also started a Penny Fund, where each sister donated one penny a week towards glass and nails for the Temple. By December 1844, one year after its inception, nearly 50,000 pennies had been donated. This money was used to pay a critical debt due at that time; it was later replaced by the Church and the Penny Fund did pay for the necessary nails and glass for the Nauvoo Temple. Grandma Mary surely would have contributed a few pennies to this fund.

Charles and Mary would have had their first opportunity to attend General Conference in Nauvoo on October 6, 1843. They would have to arrive early to get a good seat at the Grove.

What hour he came, we don’t know. How much he weighed, we don’t know. The important thing is that Mary Elizabeth Warner-Dalton delivered a fine, handsome son on October 18, 1843. They named him John Luther Dalton. It was an auspicious beginning, and only left 104 years before “my turn”! From our research, it is doubtful that Mary’s parents or siblings had moved to Nauvoo as of yet. However, Mary very likely had her sisters-in-law, Rebecca Dalton and Anna Dalton, to help with John Luther’s delivery.

In late November of 1843, Charles and Mary Dalton, and John, Rebecca and Harry Dalton all signed the Scroll Petition. This petition was addressed to the United States Congress and requested redress from the government for loss of property and wrongs perpetuated against the Mormons while living in Missouri.

Needless to say, the United States government never responded. From this petition we also learn that Charles and Mary reside in the Nauvoo First Ward and John and Rebecca reside in the Third Ward.

As the year drew to a close, Joseph Smith knew his time on earth was running out. He had already begun passing on the mantle of authority to others. In February 1844 Joseph wrote in his journal, “I instructed the Twelve Apostles to send out a delegation and investigate the locations of California and Oregon, and hunt out a good location, where we can remove to after the temple is completed.” Joseph halted work on the Nauvoo House, as finishing the temple was of the utmost importance. He knew the Saints would need the ordinances administered therein to sustain them through the trials to come.

Surely most distressing to the Prophet must have been the fact that he knew the danger to come would not be from idle strangers but from disaffected Saints. When addressing the Nauvoo police in late December 1843 he stated matter of factly “we have a Judas in our midst.” Foremost among the Mormon conspirators were William and Wilson Law, Chauncey and Francis Higby, Robert and Charles Foster and William Marks. Joseph was eventually forced to excommunicate them in March 1844. He had excommunicated several others previous to this time including Sidney Rigdon and John C. Bennet.

Suffice it to say, there were a variety of reasons for these men’s apostasy, the Prophet’s stand on polygamy being only one of them. Plural marriage proved a trial and a sacrifice to all the Saints who were asked to practice it. Some did not meet the test. Only a strong witness that this commandment came from God through his prophet persuaded the faithful to embrace it. Joseph knew from the outset that presenting the concept of plural marriage would cost him his life, but as he later stated, “when God offers a blessing, or knowledge to a man, and he refuses to receive it, he will be damned.”

Even though his life was in constant jeopardy, the Prophet maintained a bold and fearless spirit and continued his labors to instruct the faithful Saints in the things of God. The annual general conference was held on April 6, 7, and 8, 1844. It was during this conference that the Prophet gave his greatest recorded sermon while honoring Elder King Follett who had been crushed while digging a well. He spoke of the character of God, challenging every man, woman, and child to answer the question in their own hearts, “What kind of a being is God?...God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!” he said. He spoke of the plurality of gods and the council which created the earth and peopled it. He gave the meaning of the word ‘create’ as it pertained to the creation of the earth and spoke of man being co-eternal with the gods and responsible for being like them. Later in the day, Patriarch Hyrum Smith made a plea for the Saints to unanimously support their prophet-leader for the presidency of the United States.

The entire Dalton clan was properly in attendance at this conference, I’m sure, and very likely concurred that the Prophet would make an excellent president. A few weeks later Grandpa Charles was called on another proselytizing mission:

May 1844

Age Called: 33

Michigan, Wisconsin

Departed From Home: 23 May 1844

Arrived At Home: 10 November 1844

Mission type: Proselytizing

Marital Status: Married

Priesthood office: Elder

Called From: Nauvoo, IL

Notes: Charles Dalton: Ordained an Elder in 1840. May 23, 1844 left on mission to Michigan with Charles W. Dolten, preached and baptized along the way in Wisconsin. Attended a meeting presided over by George A Smith in Albion, Calhoon Co., Michigan. Received news of the deaths of Joseph and Hyrum Smith. Traveled home with Z. Coltrin, arriving in Nauvoo Nov 10, 1844.

From this Missionary Report we learn that Grandpa Charles went on this mission with his nephew Charles W. Dalton. And interestingly we now know they were NOT in Nauvoo when Joseph Smith was killed.

Unfortunately, about the same time Charles Dalton and his nephew Charles W. Dalton left on their mission, anti-Mormon sentiment erupted into full-blown war. Whereas the catalyst for Mormon apostasy may have been polygamy, for non-Mormons it came with the idea of that hated Joe Smith as president of the United States.

The conspirators went to work quickly. The Law, Higby and Foster brothers as well as Charles Ivins and Sylvester Emmons, the editor, published a newspaper called the Nauvoo Expositor. In it they advocated the repeal of the Nauvoo City Charter and promised to expose “the many gross abuses exercised under the pretended authorities of the Charter of the City of Nauvoo” as well as “the unsupportable oppression of the Ministerial powers in carrying out the unjust, illegal and unconstitutional ordinances of the same”.

This struck at the heart of the well-being of the Saints. With the repeal of the city charter, the industry of the city would be paralyzed and the Saints subject to the mercy and dictation of hostile county and state officials.

The first and only issue of the Nauvoo Expositor was published on June 7, 1844, wherein, besides advocating the repeal of the charter, Joseph Smith was charged with practicing spiritual wifery, indulging in *********, abusing political power, teaching the plurality of gods, and claiming power to seal men up to eternal life. Church leaders were accused of controlling politics, and the Prophet was branded a base seducer, liar and a murderer.

The whole city was in an uproar. The Dalton men and women along with other fellow Saints were probably asking, “if these men don’t like Nauvoo, why do they stay here?” The Mayor, Joseph Smith, acted swiftly to put down the conspirators. On June 10, the city council met and after a thorough investigation of the Expositor’s accusations, declared the paper a “nuisance” and ordered the mayor to “cause said printing establishment and papers to be removed without delay..” The council justified this action from the 7th section of the addenda to the Nauvoo Charter, from the Springfield Charter, and from all the best authorities on the subject, as eliminating libelous literature.

After receiving orders from the City Council, City Marshal John P. Greene proceeded to carry them out with the aid of hundreds of citizens approving the action. The press, type, printed matter, and fixtures were removed into the street and destroyed. We know that John Dalton, Grandpa Charles’ brother, was with this group of citizens (or possibly simply in the area at the time) because he served as a witness and testified at one of Joseph Smith’s hearings regarding the Nauvoo Expositor’s destruction.

The publishers of the Expositor immediately fled to Carthage (Illinois) and swore out a warrant for the arrest of the Prophet on the charge of riot. News of the affair spread quickly, and feelings ran high. Thomas Sharp, editor of the Warsaw Signal, an anti-Mormon paper, blatantly declared:

War and extermination is inevitable! CITIZENS ARISE, ONE AND ALL!!! Can you stand by, and suffer such INFERNAL DEVILS! To ROB men of their property rights, without avenging them. We have no time for comment! Every man will make his own. LET IT BE WITH POWDER AND BALL!

Committees formed at Carthage and Warsaw determined to bring the Prophet to justice, but they feared their forces were of insufficient strength against the Nauvoo Legion. On June 17 they requested Governor Ford to mobilize a force of the state militia to execute legal process in Nauvoo.

Joseph was arrested twice; hearings were held and he was released both times. This did not pacify his enemies. They wanted him brought to Carthage for trial. Reports of mob threats and violence poured into Nauvoo. Joseph instructed the Saints “to keep the peace by being cool,” and to prepare for the defense of the city.

The mayor resorted to putting Nauvoo under martial law, picketing all roads leading into the city, posting on every street an inner guard, and placing Legionnaires to watch the river bank. Nauvoo Legion companies of 20 to 40 rode throughout the countryside chasing robbers, protecting Saints and pro-Mormons, rescuing those burned out or kidnapped and escorting them to Nauvoo. Some companies were sent on expeditions to LaHarpe, Macedonia, Camp Creek and other small Mormon settlements in Illinois.

As a member of the Nauvoo Legion, Charles was surely among some of these companies rescuing the Saints and protecting the city. When the Legion was activated in February 1841, it had six companies of 100 men each. By 1844, at the time of the Prophet’s death, the Legion consisted of no fewer than 5,000 men.

On June 18, the Legion formed in front of the Mayor’s mansion. Attired in his uniform of Lieutenant General, Joseph stood atop a scaffold and addressed the Legion. He warned them the enemy would not be satisfied with shedding his blood but would thirst for the blood of every man in whose heart burned a testimony of the fullness of the Gospel. He declared his innocence of the charges against him and challenged his listeners to stand by him to the death in sustaining their liberties and privileges. Unanimously they assented.

On Monday, June 24th, Joseph and Hyrum Smith allowed themselves to be arrested and taken to Carthage.

Late on the evening of June 27, 1844, Willard Richards sent the following message to Nauvoo. It did not reach the Saints until the next morning.

Joseph and Hyrum are dead. Taylor wounded. I am well. Our guard was forced, as we believe, by a band of Missourians from 100-200. The job was done in an instant. The citizens are afraid of the Mormons attacking them. I promise them no.

Many of the citizens of Nauvoo felt the forebodings of tribulation and sorrow the night of the martyrdom. Journals are replete with stories of the spirit of death that pervaded the city. Bathsheba Smith wrote, “ . . . such a barking and howling of dogs and bellowing of cattle all over the city of Nauvoo I never heard before nor since”. She tried to pray but was struck speechless and did not know the cause until morning when news of the dreadful deed reached the city.

Unfortunately, we do not have any record of any of the Daltons' ominous recollections, if any, of that fateful night. We can, however, with confidence know they were among the thousands who mourned his death and assuredly joined the throngs who viewed the bodies as they lay in state at the Mansion House on the corner of Water and Main Streets.

The assassination of the Prophet came as a shock to the Saints. Joseph had survived worse situations and they believed his life would be preserved. Unfortunately for the people, God had other plans. So like sheep without a shepherd, the Saints were questioning, “Who holds the keys of the kingdom?” Brigham Young was the highest ranking authority, but providence had seen to it that all of the apostles were out of the city at the time of the martyrdom. Apostate leaders immediately stepped forward in an attempt to secure the leadership for themselves. Fortuitously, Brigham Young and other apostles returned the night before a specially called conference was to convene.

On August 8, 1844, at 10 a.m., 10,000 Saints gathered in the Grove for the meeting proposed by William Marks and Sidney Rigdon. Because of a strong wind, Brother Rigdon spoke from the back of the assembly; his speech lasted an hour and a half as he advanced his claims of leadership, but no vote was called for. Brigham Young then rose and informed the Saints that if they wanted to obtain the mind and will of the Lord on the matter of leadership, they must meet in a solemn assembly. While President Young was speaking, the mantle of the Prophet rested visibly upon him. Many of the Saints, having their backs turned from the stand did not see Brigham rise to speak, but as he began, they suddenly turned to face him. To their joyous surprise, they saw on him the mantle of leadership which had marked the life and ministry of their beloved Joseph. The tone of his voice, his appearance and the spirit accompanying his words convinced the congregation that he was the leader God had selected.

On that occasion thousands of Saints witnessed the transfiguration of Brigham Young. Benjamin F. Johnson said that although his back had been turned away from the pulpit, he heard the voice of Joseph and looked around to see President Young in the likeness of the “tall, straight and portly form of the Prophet Joseph Smith, clothed in a sheer light”. A blind man leaped to his feet exclaiming, “Joseph is not dead. He’s speaking to us!”

A vote was called for. When the Saints were asked if there was anyone of a contrary mind, not a single hand was raised. Brigham Young was sustained.

Wilford Woodruff later explained:

I was there, the Twelve were there, and a good many others, and all can bear the same testimony. The question might be asked, why was the appearance of Joseph Smith given to Brigham Young? Because here was Sidney Rigdon and other men rising up and claiming to be the leaders of the Church, and men stood, as it were, on a pivot, not knowing which way to turn. But just as quickly as Brigham Young rose in that assembly, his face was that of Joseph Smith--the mantle of Joseph had fallen upon him, the power of God that was upon Joseph Smith was upon him; he had the voice of Joseph, and it was the voice of the shepherd . . . there was a reason for this in the mind of God: it convinced the people.

Did “our” Grandma Mary or any of the other Daltons witness this glorious manifestation? Did John Jr? Simon Cooker? Or any of their wives and children? I’m anxious to hear their stories of that momentous occasion.

After the assassination of the Prophet and the Patriarch, editors of anti-Mormon newspapers predicted that Mormonism would fold up and disappear.

This misconception allowed the Saints to enjoy a period of peace and prosperity. President Young counseled the Saints to plow, sow and build. Work on the Temple continued apace. When the anti-Mormon faction realized that killing the prophet hadn’t rid them of these ‘fanatics,’ they resumed their harassment and persecution tactics which gradually grew in intensity.

During the midst of this growing animosity, Mary and Charles Dalton both received their Patriarical Blessings on October 15, 1844, from Patriarch John Smith. Again I assume that Grandpa Charles misremembered his dates because according to the above Missionary Report he "returned home" 10 November 1844; however, his Patriarical Blessing is dated 15 October 1844. That's a small detail of course but the text of those blessings follow:

Beloved Sister (Mary Dalton), I lay my hands upon thy head and seal a Father’s blessing by the authority of the holy priesthood, upon thee. Thou art also of the blood of Joseph and a lawful heir to the Holy Priesthood in common with thy companion and all the blessings which were sealed upon the daughters of Abraham and as thou art mother in Israel thou shalt have faith to heal thy children and this blessing I seal also upon them, when sick and to preserve them in life to old age being agreed with thy companion thou shalt also have faith to save thy dead friends and many of thy living ones if not all, the number of thy years shall be according to thy faith even to see the curtains of Zion extend over the land of America. Universal peace prevail and if you desire it with thy whole heart thou shalt see the Son of Man descend in His glory, thou shalt not taste death but shall be changed and caught up to meet him in the cloud and be forever with him and enjoy all the glories and blessings of eternity with thy companion. All these things are according to thy faith, therefore, be humble and not one word shall fail for I seal it upon thee in the name of thy Redeemer, Amen.

Brother Charles, I lay my hands upon thy head in the name of Jesus Christ and seal a Father’s blessing upon thee. Thou art of the blood of Joseph. A lawful heir to all the blessings that the Lord pronounced upon Abraham, Isaac and Jacob and the same priesthood giving thee power to be a Savior on Mount Zion, to save the dead and the living and to assist in the gathering of the House of Israel, to push them together from the ends of the earth with mighty power for thou shalt go from nation to nation and from one kingdom to another people, no power on earth shall stay thy hand for thy faith thou shalt rebuke the stormy winds and the raging waves of the sea and thine enemies shall tremble before thee, shall exceedingly fear and hide themselves. The great men of the earth shall submit themselves unto thee. Thou shall baptize them by thousands and bring them to Zion with all their riches, smite the rivers and lead them through on dry ground. Thou shalt have an inheritance among thy brethren, a numerous posterity and this blessing shall be sealed upon their heads with riches and honors and all things which thy soul desireth. Live to see the winding up scene of this generation and come forth in the first resurrection to inherit eternal life in as much as thou seekest these things in humility not one word shall fail even so, Amen.

Charles was ordained a High Priest on October 20, 1844.

A few weeks later, Grandma Mary probably received word that her sister, Elnora Berry, had safely delivered a son whom they named Charles Alma, on November 11, 1844, in Reading, Hillsdale County, Michigan.

Another Missionary Report outlines another mission call for Grandpa Charles as follows:

November 1844–May 1845

Age Called: 34

Michigan

Departed From Home: 21 November 1844

Arrived At Home: May 1845

Mission type: Proselytizing

Marital Status: Married

Priesthood office: High Priest

Called From: Nauvoo, IL

Notes: Mission information: Journal history of the Church 1896-2001 Feb 1 pg.1, 1845. He represented the Albion Branch at a conference in Jackson, Michigan that he chaired.

as conference president at Jackson, Jackson County, Michigan, on February 1, 2 and 3, 1845. Excerpts of that conference follow:

The house was called to order by N.W. Bartholomew. Charles Dalton was called to the chair, and Arza Bartholomew and Samuel Graham chosen clerks.

Jackson branch was represented by N.W. Bartholomew, twenty-three members, one priest and one teacher; all in good standing.

Albion branch was represented by C. Dalton, twenty-four members, four elders, one teacher and one deacon; all in good standing.

Napoleon branch represented by William Quigly, nine members, three elders, and one priest; all in good standing.

...After singing and prayer by the president, a large concourse of people listened to an address delivered by C. Dalton, on the fulfillment of prophecy.

...Adjourned until six o’clock, Saturday evening, when the same subject was continued by the president; after which some disturbance occurred by Mr. O. Eitson, to the gentleman’s own shame, and his parent’s disgrace; being answered by C. Dalton, the gentleman plead ignorance and left the house, in the midst of considerable mirth. (this disturber of saints was an E. Methodist)

...Sunday morning, 10 o’clock, a large congregation assembled; after singing and prayer by Elder Wm. Son, the conference was ably addressed by Charles Dalton, on the resurrection of the dead, followed by Samuel Graham on the same subject.

...after singing, and prayer by Isaac Bartholomew, the order of God’s kingdom was clearly shown by Charles Dalton, followed by Samuel Graham and an invitation given to such as wished to become Saints of this glorious kingdom; three arose and requested baptism.

...a warm exhortation was given by the president; after which five were baptized; two elders, one priest, and one deacon were ordained--also seven children blessed.

Charles and Mary had parents and siblings living in the above-referenced towns; whether any of those in attendance at this conference were their relatives is unknown. The conference minutes were signed “Charles Dalton, President.” Although this conference was held in early February, Grandpa did not return home until May 1845.

It is my proffered opinion that Grandma Mary’s parents (Luther and Permelia Warner) and siblings, including her sister, Elnora Berry (with her husband and family) may have moved and traveled back to Nauvoo with Charles. As previously stated, Elnora had a son in Reading, Michigan, in November 1844. We have not located one shred of evidence placing the Warner family in Nauvoo until Elnora and her husband move to Nauvoo, and that statement is very vague when it says, “her family was with her in Nauvoo.”

If the Warners moved to Nauvoo at this late date (May 1845), it is conceivable, due to the chaos in Nauvoo at that time, that their names did not get recorded on any ward records or purchase property or join the Legion, etc. However, it must also be conceded that any records that may have existed did not survive the exodus.

It is important to note that Elnora’s husband, Robert Berry, returned to Reading, Michigan, after only a fairly short stay in Nauvoo. This was apparently due to the lack of work. Although rumors were probably running rampant, it appears that Robert Berry had no idea the Saints would soon be evacuating the city or he didn’t believe them.

Due to public sentiment against the Mormons, the Nauvoo City Charter was finally revoked in January 1845. Nauvoo was then deprived of its legal government with no provisions made to prevent lawlessness and anarchy within the city. Generally, however, with a few “adjustments,” business went on as usual. Ward bishops were directed to set apart deacons “to attend to all things needful and especially to watch that the peace and good order hitherto sustained by the city might still be preserved.” Brigham Young later noted, “The deacons have become very efficient looking after the welfare of the Saints; every part of the city is watched with the strictest care, and whatever time of night the streets are traveled at the corner of every block a deacon is found attending to his duty.”

For troublemakers, there were other means of control such as the “whistling and whittling brigade.” This system of controlling malcontents involved the “brigade,” which consisted of a group of men, who began whistling and whittling, with a knife of course, and following the interloper(s) until they were unnerved enough to leave town.

We know that Simon Cooker Dalton belonged to the “whistling and whittling brigade.” Both of his sons, Charles W. and George S., as well as nephews Edward, Daniel, Harry and Henry Simon probably did as well. Mosiah Hancock, another member of the brigade said, “We kept a good watch and were directed to keep an eye on the ‘Black Ducks’ (suspects). We really tried to do our duty and we succeeded in bagging some game.”

From the journal of Jonathan Dunham we learned the ‘names of the policemen not sworn before the City Council the second time of the organization were to be notified forthwith to appear at the Store of Genl Joseph Smith’. There were 10 names, #8 was Charles Dolton.

“Gentlemen of the Police you are to apear forthwith before the Honorable Mayor and City Council now in session”

Jonathan Dunham

Twenty-two thousand Saints attended the April 1845 General Conference. Charles definitely would have attended this conference as threats had been made to disrupt the meeting, so the Legion was put “on call” in the event something might occur. Fortunately, the day passed undisturbed.

Charles was surely kept busy with his military duties during this time. Although the Nauvoo Legion had been legally disbanded with the repeal of the Nauvoo Charter, it continued as a military force under the auspices of priesthood authorities with General Charles C. Rich in command. Military drills continued while Nauvoo and its environs were policed. It proved an important instrument for controlling affairs within the city and was a potential means of defense.

Late in June, a mob of 300 gathered near Green Plains, a Mormon settlement. A Mormon was shot to death and 44 dwellings destroyed. More houses were burned at the Morley settlement nearby. President Young requested every man who had a team in Nauvoo to go immediately to their rescue. Charles undoubtedly helped with this mission in one way or another. Persecution and mob violence intensified. It was about this same time that President Young asked every man between the ages of 16 to 100 to enlist in the Legion under General Rich for the protection of all the Saints. This would, of course, have included every Dalton male over 16 (none were over 100!).

Joy! Joy! Mary and Charles’ adorable little Permelia Elizabeth was born July 20, 1845, in Nauvoo, Illinois. This time, I suspect, Mary’s mother was with her during the delivery and probably tended the baby during her lying in.

A relaxing diversion which the family may have participated in a month later on August 27 was a “melon” feast. As reported by the “Nauvoo Neighbor,” a table some 87 feet long was set up in the attic story of the temple for this gathering.

From the journal of Norton Jacobs we learned of one incident involving Grandpa Charles and the Nauvoo Legion:

...The first of September (1845) there began to be rumors of the mob meeting in several parts of the county of Hancock, and on the 10th day of September they commenced burning houses and grain in the south Morley settlement in the south part of the county. They continued their devastations through the week and on Tuesday the 16th the military was called together. As I had command of the fifth company of artillery, I met with the regiment in the Masonic Hall when it was reorganized, and afterward I reorganized my company having George P. Stiles first Lieutenant, M. Lerrine second, William Burton third, and Charles Dalton, ensign.

We just received intelligence of the death of one notorious mobber by the hands of the sheriff’s posse. The name of the one killed was Franklin B. Worrel. A detachment of cavalry was sent out on the evening of the 16th and on the 17th about 2 o’clock p.m. fell in with some of the house burners on Bear Creek. They immediately fled but were pursued by our men and two of the mob were shot dead and one wounded. Our men were acting as a posse under immediate command of the Sheriff. On the same day another detachment was sent out under Colonel Markham and the next day another strong detachment went under the Sheriff and General Miller. On Saturday, the 20th the mobbers having all fled across the Mississippi, our troops entered Warsaw in triumph. On Sunday Brother Brigham preached very encouraging to the Saints.

As an Ensign in the 5th Company of Artillery, I would assume Grandpa Charles participated in some of the above-described military forays.

With the implacable disposition of the mob facing them, Brigham Young announced in late September 1845 that Nauvoo would be abandoned the following spring. A fragile truce was instituted. Within two weeks, “coach and carriage” shops were established all over the city. In the same two weeks, the entire city was organized into emigrant companies, and each company had its own wagon shop. Boot and shoe makers became harness makers, the textile workers turned to the making of wagon covers and tents, the iron mongers and metalsmiths joined in the manufacturing of requisite hardware, the carpenters and coopers converted their shops to the manufacture of wagon beds. Shops were established at the Nauvoo House, Masonic Hall, Seventy’s Hall, and Cultural Hall.

Teams were being sent to all parts of the state to purchase food stuffs as well as iron; blacksmiths worked night and day and all hands were busy getting ready for their departure westward as soon as possible. A report issued at Thanksgiving claimed 1,508 wagons were ready to leave and 1,892 others were under construction.

Inevitably, with all this activity, prices for goods began to skyrocket. Simultaneously, with all the Saints wanting to sell their property, those prices began to plummet. Exacerbating the situation was rising food costs. The poor harvest of 1843, combined with mob harassment on outlying farms in 1844 and 1845 created a food shortage. In September 1845, Brigham Young wrote, “There is grain enough growing within ten miles of this city, raised by the Saints, to feed the whole population for two years . . . ” But mob harassment and threats of violence prevented its being harvested.

Most baffling to the anti-Mormon contingent, however, was that work on the temple never ceased. The Saints were determined to see it completed, even if they had to abandon it the very next hour. It was because of the Saints’ perceived persistence in finishing the Temple that many of the enemy were convinced the Mormon’s weren’t really going to leave. That it was all some giant hoax to stop the harassment and leave them in peace. And, ironically, during those final months of feverish preparation to depart, the city experienced its most rapid growth. Everyday families arrived from outlying settlements, burned out or otherwise driven from their homes by mobs. Seeking the protection of the city and the Nauvoo Legion, these refugees hurriedly constructed many of the crude shanties described by anti-Mormons after the exodus.

Even during this harried season, the October 1845 General Conference was attended by approximately 4,000 Saints, all expecting to be fully informed about the coming exodus. It was suggested that each family have as much of the following provisions as possible. Procuring such an outfit (from scratch) would cost about $300.

1 good strong wagon,1 lb tea 5 lbs saleratus (baking soda)

well covered5 lbs coffee 10 lbs dried apples

2-3 yoke of oxen100 lbs sugar ½ bushel beans

2+ milk cows1 lb cayenne pepper 3-5 lbs dried beef/bacon

1+ good beeves2 lbs black pepper 5 lbs dried peaches

3 sheep½ lb mustard 20 lbs dried pumpkin

1000 lbs of flour10 lbs rice 25 lbs seed grain

1 musket/rifle to each1 lb cinnamon 1 gal alcohol

male over 12½ lb cloves 20 lbs soap

1 lb gun powder1 doz nutmegs 4-5 fish hooks/line

4 lbs lead25 lbs salt 15 lbs iron/steel

3-5 lbs nails

Each company (100 families) should have:

One or more sets of saw or grist mill irons Tin cups, plates, knives, forks,

Two sets of pully blocks and ropes spoons & pans as few as will do One good seine and hook A good tent and furniture to

25-100 lbs of farming and mechanical tools each two families

Cooking utensils to consist of a bake kettle, Clothing and bedding to each

frying pan, coffee pot, and tea kettle family not to exceed 500 lbs

Ten extra teams (oxen)

We don’t know the reasons why, but John Luther’s baby sister, Permelia Elizabeth, died on October 21, 1845, in Nauvoo. The family had only been able to enjoy her sweet spirit for three short months. Fortunately, they had Joseph Smith’s sermon which he first taught in January 1836 where he said, “ . . . all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven” to comfort them.

Although the Temple wasn’t completely finished, many of its upper rooms were. From November 30, 1845 until February 7, 1846, operating day and night, some 5,615 Saints flocked to the Temple to receive their endowments and/or be sealed.

Charles and Mary Dalton received their endowments on January 10, 1846, and were sealed for time and all eternity at 12:50 p.m. by Apostle Amasa M. Lyman on January 24, 1846.

John (Jr) and Rebecca Dalton received their endowments on January 5, and were sealed on January 21, 1846.

Simon Cooker Dalton received his Patriarical Blessing on December 27, 1845 from Patriarch John Smith; he received his endowments in the Nauvoo Temple on January 10, 1846. His wife, Anna Dalton, received her Patriarical Blessing and endowments on those exact same dates! She HAD to have been in Nauvoo at that time!

However, unlike his brothers, Charles and John, who were sealed to their wives about a month after receiving their endowments, Anna and Simon Dalton were never sealed. Why not? I propose that it was at this time that Simon broached the subject of plural marriage! Anna refused. Simon persisted. Anna took the three younger children and left.

Who was it then that Simon proposed to marry? As you may recall, Elnora Berry’s husband had gone back to Michigan to find work. When he failed to return from Michigan and sent no letter or financial support, Elnora was persuaded to believe he had deserted her and their two children. Elnora apparently had much encouragement as to the certainty of this assumption from Simon Cooker Dalton who had become her ardent and persistent suitor. Elnora eventually accepted his proposal of marriage. So thus it came to pass, that on February 4, 1846 (less than a month after Simon and his first wife, Anna, received their endowments), that when Heber C. Kimball was presiding in the Nauvoo Temple and announced, “We only have time to marry one more couple today,” that that couple was Simon Cooker Dalton and Elnora Lucretia Warner-Berry.

While great efforts were being exerted by the Saints to move in the spring and sacrifice their farms and homes, their enemies constantly violated their “truce” agreement with threats of vexatious lawsuits, harassment and theft. The state militia did nothing to curb this activity. The Saints appealed to the United States government but to no avail.

One government representative’s solution was to introduce a “Mormon Reservation” bill. As reported in the “Nauvoo Neighbor” on February 26, 1845, this bill was called “An Act for the Relief of the People Called Mormons, or Latter Day Saints.”106 This bill set aside a tract 24 miles square “in the region known as the Pineries in the Territory of Huron (Wisconsin).” This section of land would have been for Mormons only and was called the Mormon Reserve. A federal superintendent would have been appointed over them. This bill, had it passed, would have confined the Saints to a reservation, much as the Indians in that same period were being moved to reservations. The Saints, ever suspicious of government motives, preferred the mountains of the west to the “Pineries in the Territory of Huron.”

With mobocracy ruling the county, and threats of military intervention, the Saints moved out of their beloved city at least two months before scheduled. This premature exodus disrupted their planned, organized departure by companies. At this early date, some of the Saints didn’t have their wagons ready, not enough provisions and some hadn’t sold their homes. This was the case with Grandpa Charles. He may have had their wagon and provisions, but they never did sell their property. In the end, they simply abandoned it when they left the city. The deed to the property is still in the possession of the family.107

John and Rebecca Dalton abandoned their property as well; however, they turned their property over to the Trustees-in-Trust of the Church “for the Love and good will we bear to the Church and for the sum of one dollar,”108 essentially in hopes that the Trustee could sell the property at some future date and if they did, the money could be used to help others finance their journey west.

Stories abound regarding the inability of the Saints to sell their homes, let alone at a fair market price. Aaron Johnson sold his Nauvoo property valued at $4,000 for $150. John D. Lee was offered $800 for his $8,000 home. “My fanaticism would not allow me to take that for it,” he wrote. “I locked it up, selling only one stove out of it, for which I received 80 yards of cloth. The building with its 27 rooms, I turned over to the committee, to be sold to help the poor away. The committee informed me afterwards that they sold the house for $12.50.”109

In order to speed the Saints’ departure along, Governor Ford of Illinois played upon their fears by implying that the United States government might interfere with their departure unless they could hastily “cross the line of the United States Territories.”110

An informal dedication of the Nauvoo Temple was held by Brigham Young in early February 1846 before he commenced his trip west. It was essentially finished except for some general cosmetic touches, which the Saints still living in the city would see completed before they, too, departed. A private dedication took place on April 30, 1846; a public dedication May 1.

THE GRUELING TREK TO WINTER QUARTERS

On February 2, 1846, the 2,000 plus Saints who were prepared to leave were advised to be ready to roll out of the city within four hours of notification.111 Brigham Young and other leaders were seriously concerned that their enemies would attempt to intercept them at whatever hour they started, and wanted to be well away before they were aware of the Saints’ movements. Due to the heavy snow blocking the roads and ice clogging the river, it was likely that word would not reach their antagonists for some time after their departure.

It was a miserable day that February 4, 1846, when Charles Shumway rolled down Parley Street, aptly dubbed the “Street of Tears,” where his wagon laden with supplies was drawn onto a flatboat and ferried across the icy waters of the Mississippi. The weather was extremely cold; the temperature hovering below zero.

From approximately February 13 to 25 fortune smiled on the Saints in the form of a thick frosting of ice, allowing hundreds of wagons to cross the mile-wide river swiftly and safely. The actual date Charles Dalton or any of his relatives left the city is not known. Whether they rolled across on the ice or were ferried across is not known. However, from documents we unearthed, the families of at least Charles and John Dalton were probably in the first wave, leaving sometime between February 8 and 18 when 500 families left the city.

Before we start out across the Iowa plains, it should be noted that Grandma Mary is pregnant. Somewhat melancholily, I can picture Grandma’s last task of closing up their little home being similar to that of Bathsheba Smith who wrote:

My last act in that precious spot was to tidy the rooms, sweep up the floor, and set the broom in its accustomed place behind the door. Then with emotions in my heart which I could not now pen and which I then strove with success to conceal, I gently closed the door and faced an unknown future, faced a new life, a greater destiny as I well knew, but I faced it with faith in God and with no less assurance of the ultimate establishment of the Gospel in the West and of its true, enduring principles . . . 112

After the Saints’ crossed the frozen Mississippi, they landed on the Iowa side in the Mormon community of Montrose. From there they proceeded to the Sugar Creek encampment. Had we been fortunate enough to have Grandpa Charles’ journal, I imagine he may have recorded something along the lines of Priddy Meeks (a distant relative of the Daltons) who wrote the following as he topped the last hill with a view of Nauvoo:

“The top of the hill, was the last point from which I could see the Nauvoo Temple. I have no words with which to convey my feelings when taking a last look at this sacred monument. I can scarcely restrain my feelings when I write of it.”113

Due to the rush to leave Nauvoo, the Saints were in almost total disarray. The companies that had originally been formed back in September/October crumbled as the anxious people began leaving the city. Over 400 wagons congregated at Sugar Creek for anywhere from a few days to over six weeks awaiting Brigham Young’s word to move out.

Brigham had counseled the brethren to leave Nauvoo prepared with sufficient provisions to last several months. Unfortunately, too many of the Saints apparently assumed their abrupt departure and the lack of funds negated this advice. Eight hundred men reported in at the Sugar Creek camp the last two weeks of February without more than a fortnight’s worth of provisions for themselves or their teams. President Young entered the camp with a year’s supply of provisions in his (15) wagons for his family. Within two weeks he had nothing left as he had shared so much with those in need.

An account of the incidents of suffering due to the lack of provisions exacerbated by violent storms and excessively cold weather would take volumes. You can be secure in the knowledge that Grandma and Grandpa suffered right along with the rest of the people. What makes it even more distressing is that these families were less than ten miles from their warm, cozy homes.

At this point we need to remind ourselves of where all the family members are situated.

1.Grandma Betsy is in Wisconsin with her daughter and son-in-law,Elizabeth and John Varguson.

2.Jemima Dalton is in Wisconsin with her husband Moses Varguson.

3.Harriet Dalton is in Buchanan county, Iowa with her husband Hirum

Varguson.

4.Margaret Dalton is in Michigan with her husband Stephen Merithew.

5.I have no positive location for Grandma Permelia and Grandpa Luther

Warner (the parents of Mary Elizabeth Warner married to Charles

Dalton and Elnora Berry Dalton married to Simon Cooker Dalton). We

have no evidence of them being in Nauvoo and no evidence of them onthe trail to Winter Quarters. The only documents we have for them is

when Luther Warner dies and I will insert that information in the story

as it occurs.

6.Simon Cooker Dalton and his second wife Elnora reportedly had a son,

Don Carlos, born on 24 October 1846 in Nauvoo (a month after the Nauvoo War). Was he really born in Nauvoo? Personally, I have serious doubts. Generally, only the poorest and sickest Mormons were still living in Nauvoo as late as October 1846. It has been estimated that there were only from 1,000 to 1,500 Saints remaining in Nauvoo at the time of the Nauvoo War. After the war, the number dwindled to about 50.

The Nauvoo War took place Sept. 12-17, 1846, at which time scores of

Mormon’s with the barest of provisions fled across the Mississippi

River. These became known as the “Poor Camps.” Was baby Don

Carlos born in the Poor Camps? By early October, the Allen rescue

company had rescued 157 souls from the Poor Camps. By mid

November 1846 the Taylor and Murdock rescue companies had

rounded up the rest of the Mormons and was headed for Winter

Quarters. Now if Simon Cooker was in the Poor Camps, they surely

had to be amongst the “rescued” saints which means they were on

their way to Winter Quarters no later than early November 1846. The

baby reportedly died on 16 Dec 1846 (some records say in Nauvoo) but

again, I find that highly unlikely.

The earliest records I found place Simon Cooker Dalton in Punca, Nebraska in Feb 1847. These documents lead me to seriously consider

that Simon Cooker Dalton was likely with (or at least not far behind his two brothers (Charles and John) during the entire trek from Nauvoo to Winter Quarters. I will insert this new information as it appears in chronological order.

One item that throws a kink into any possible scenarios as to Simon’s

whereabouts is that his eldest son, Charles Wakeman Dalton, married Juliette Bowen in VanBuren co. Iowa on January 11, 1848 (only 52 miles west of Nauvoo!). Why is he still 266 miles from Winter Quarters a year later? Did he go back to get a bride? Was he always there?

Whenever the Simon Cooker Dalton family left Nauvoo, the following

incident occurred shortly thereafter.133 You may recollect that Elnora

Warner-Berry-Dalton married Simon Cooker Dalton after she had been

convinced that her 1st husband Robert Berry had deserted her. Well

Robert Berry did return to Nauvoo in search of his wife and children. His family was gone and the city deserted of Mormons. It

is claimed that so great was his grief that his hair turned white over -night as all that he had lived for was gone. Robert Berry, not knowing where to find his family, returned to Michigan a brokenhearted and bitter man. A few years later he married Nancy Bailey and had another family.

Simon and Elnora’s story is much more complicated than that how-

ever. It seems that as Postmaster, or at the very least a postal worker,

Simon Cooker Dalton had been confiscating Elnora’s mail from her husband back in Michigan. Simon confessed to this act years later

when he was an old man in Utah. Whether Elnora knew of his shameful deed before she died is not known.

Please recall that Robert and Elnora Berry had two children: Rosetta

Mary and Charles Alma. Rosetta Mary eventually married Charles

Edward Robison. When Rosetta’s father-in-law, Lewis Robison, went

on a mission for the Church, he visited Michigan and found Robert Berry. Robert was thrilled to have finally located his lost family and immediately sent for them. Rosetta (and Clara, her small daughter) and Charles were reunited with their father, Robert Berry, in 1870.

Years later, Robert Berry came west to visit his children and met

Simon Cooker Dalton at his ‘field gate’ in Centerville, Utah. Robert purportedly said to Simon, “I have always claimed that I would kill you

if I ever met you, but I will let the Lord take care of you.” One of

Rosetta’s granddaughters eventually married George Romney, in due

course, the governor of Michigan.

7&8:John Dalton Jr. and Charles Dalton. They are on the trail to Winter

Quarters and will be discussed chronologically.

Now that we have outlined the whereabouts of the Dalton/Warner families we can continue our story of the Saints as they await word at Sugar Creek to “move out.”

Bishop George Miller had charge of about 50 wagons that left Sugar Creek on February 25. The men in these wagons were charged with building bridges, cutting river banks, and blazing a trail for the Saints to follow. On February 28, Col. Stephen Markham lead out with another 100 pioneers to assist with the road building. I mention these two groups114 because, as will shortly be outlined, our Dalton’s appear to be traveling closely with both of these gentlemen.

Finally, on March 1, to the blare of a trumpet, five hundred wagons moved out of Sugar Creek. They were led by the gonging of the Temple Bell in one of the lead wagons. They struggled five miles through snow and mud. It should be pointed out that as these pioneers left Sugar Creek, or any of the other campsites along the way, it wasn’t one long, neat line of wagons stretched across the prairie. It was groups of wagons consisting of those who were able to move on that particular day. Those who weren’t sick, weren’t searching for food, work or other provisions, or weren’t stuck up to their axles in mud. These wagons spread out in a swath anywhere from a quarter-mile to a mile apart.

A major reason for such disorderliness was the mud. Iowa was in the midst of its wettest winter on record. As Brigham Young so aptly phrased it one day in late March, “we passed through only one mud hole this day — it was six miles long and half again as wide!”115

The first real evidence we have that some of the Dalton’s were traveling in or near the lead company is found in the diaries of Horace and Helen Mar Whitney,116 dated Friday, April 24, 1846:

Brother Dalton’s horse was bitten today by a rattlesnake.

Which Brother Dalton is not made clear in this reference, but from other remarks in the diary we learned that this Brother Dalton is traveling with, or in the general vicinity of, John Taylor, Col. Stephen Markham, and several others who are known to have been amongst the lead wagons.

The Saints had begun their exodus from Nauvoo, but the Missiourians were still harassing them as the following account involving Charles Dalton reveals.

Sunday, April 26, 1846: It was warm pleasant and cloudy, raining a little at times. Warren Snow, one of Col. Scott’s men in the Artillery and some hands came from Grand River. They stated that they had been ordered from Grand River by a mob. They expected a general outbreak against us by the Missourians immediately, and seemed very much disconcerted. About eleven o’clock Jesse D. Hunter went on and I and Allen tarried until he sent back the teams. About one o’clock Chas. Dalton and Nathan Young came back from the camp with six yoke of oxen. They had been sent for us by President B. Young knowing us to be in want of teams. They staid all night.

Monday, April 27, 1846: Today was a warm, showery day. Young & Dalton’s cattle were strayed this morning. About one o’clock we started in the rain and mire. The roads would have been good had it not been for the incessant rains and continual travial which made it nearly impassible. We arrived in camp at four p.m. about five or six miles. This was what was called “the farm” then but was afterwards called “Garden Grove.” When I came to the edge of the timber I found a number of men at work clearing and cutting house logs. It was a pleasantly situated place from the first appearance and presented a beautiful thick wood of tall shell bark hickory. The soil uncommonly rich and so loose now that our teams could but draw their loads through. Farther in the timber commenced white oak land and a harder soil where I found the camp.

All seemed to be engaged at work I had already been classed in a company of plough makers along with Hunter and a number of others. Business here seemed to be on the common stock order and all that a man had to do was to go to work where he was told asking no questions. I was well pleased with the good order and business-like appearance which the camp had assumed so quick in this “Magic City of the Woods” as it seemed to be. When I drove up Col. Rockwood showed me my camping place adjoining Hunter a short distance from the rest or General Camp.117

The Charles mentioned in this incident is probably “our” Grandpa Charles. It’s possible it was Charles Wakeman Dalton (son of Simon Cooker Dalton), but as already discussed, in April 1846 I have no clear idea of where Simon Dalton or his family are located.

A week later, we find some Daltons after their arrival at Garden Grove, Iowa, 144 miles west of Nauvoo. The following entries were taken from the diary of Eliza R. Snow;118 the first one is dated Wednesday, May 6, 1846:

A heavy storm of wind, rain and hail--some slight injury done in consequence of the falling of limbs from trees. Forgot to mention the circumstances of last Monday. Sister Whitney presented me a bowl and did us the honor of drinking tea in it at our tent. Col. Markham’s family tented with Br. Dalton . . .

Again, this excerpt does not specify which Brother Dalton shared his tent with Col. Markham.” But note that some of the same people are mentioned in this quote as in the first quote when the horse got bit. Sister Snow mentions the Daltons again on Sunday, May 17:

The (church) meeting held at Taylor’s camp, which has not moved. Yesterday enjoyed the novel scenery of a quilting out of doors, after which with much conviviality and agreeable sociability the party took tea with Sister Dalton, the mistress of the quilting--(those) present (included) Sister Markham, Yearsley, Gleason, Harriet and Catherine. Our treat was serv’d in the tent, around a table of bark, spread on bar, supported by four crotches driven into the ground--and consisted of light biscuits and butter, Dutch cheese, peach sauce, custard pie and tea. This eve. Warren returned--had but little success in the country--Yearsley not expected for several days--looks rather discouraging but we are not at all discouraged, tho’ we hear that the Company (Brigham Young) is 30 miles ahead and still going on.

The ladies are having a tea party! The Garden Grove camp was the Saints’ first “semi-permanent” byway along the Mormon Trail. It was fenced, sowed and planted, and crude cabins were built for other Saints to use as they reached this point in their journey. Also note that Brigham Young is only 30 miles ahead, which means this company is definitely somewhere near the front lines. Eliza R. Snow mentions the Daltons again on Tuesday, May 19:

...In the evening we took leave of our transient place of residence--cross’d the Creek over which the brethren had built a bridge, and went perhaps three miles, leaving Sister Yearsley in waiting for her husband not yet return’d from the country. Our encampment consists of three wagons to wit: Col. Markham, Warren and Capt. Dalton.

We have located a document confirming John Dalton’s arrival at Mt. Pisgah on May 26, 1846. The document states:

May the 26th, 1846

We the undersigned having just arrived, met this morning and formed the

following resolutions viz, that we would abide the council of the Twelve, and

ask at your hand to decide on our cases whether we shall go on further at this

time or tarry here, and we lay before you our individual circumstances with

regard to our wagons and teams and cattle, which is as follows:

Family Waggons Yoke Horses Cattle Sheep

Oxen

John Dalton 4 2 3 0 2 6

14 other men

Eliza Snow mentions the Daltons in her diary one last time on Thursday, June 4:

Brother Dalton left--wrote a letter to Sarah M. Kimball expecting Br. Markham to start to Nauvoo but he did not get off. Mov’d into a house built of logs, some peal’d and some with bark on, layed up cob fashion from three to eight inches apart--the roof form’d by stretching the tent cloth over the ridge pole and fastening at the bottom on the outside, which, with carpeting, blankets, etc. fasten’d up at the north end to prevent the wind which is almost cold as winter, we find ourselves very comfortable and commodiously situated.

On this date (June 4), Eliza R. Snow is camped at Mt. Pisgah (abt 35 miles west of Garden Grove), which is the second “by-way” created by the Saints. These various entries give us some insight into the Saints’ living conditions at this time. They have certainly improved since Sugar Creek. In this last entry, Eliza calls the gentleman in question “Brother Dalton” not “Captain Dalton.” On top of that, we don’t know where he “left” to go. Obviously, these different entries could entail more than one Brother Dalton or they could all be the same person. We’ll have to straighten out these little details at some future time. However, church records of Mt. Pisgah provide the following particulars:

May 31/June 1, 1846.

List of “persons going west” but worked in the north corner field before continuing:119

John Dalton3 days

Henry Dalton 3 days

Edward Dalton1 day

We found no other trace of the Daltons until they reached the Missouri River (Winter Quarters area).

When the first ferry across the Missouri River was completed (abt July 1, 1846), several families and wagons crossed the river and formed a regrouping community just west of the ferry on Petit Papillion Creek near a cold water spring. The site had been recommended by George Miller and was named Cold Spring Camp. They were camped in Indian Territory but the intention was to be there for only a short period of time. The camp was to be a gathering place before traveling on to Grand Island (Nebraska) or on to the Rockies the same year (1846).

Brigham Young had dispatched George Miller (and James Emmett) to explore Grand Island and beyond for a possible winter quarters site and to bring back a possible fur shipment for Peter Sarpy. The American Fur Company agent Peter A. Sarpy offered the Mormons $1,000 to provide 45 wagons to haul 45 tons of pelts from Grand Island (Nebraska). As the wagons were about to start, Mr. Sarpy canceled his offer but told Bishop Miller to send the wagons to the trading post where he would fill them with corn as a forfeit for canceling the job. Miller had been ordered to wait at/near Grand Island for the Twelve for a possible trek to the Rocky Mountains that year.

Miller’s company of 52 wagons arrived at the Pawnee Station/Pawnee Loup Indian village (125 miles west of Winter Quarters; 55 miles short of Grand Island) in mid-July only to discover that the Sioux had recently destroyed the place while the Pawnee were away on a buffalo hunt. Only the quick thinking of government farmers and Presbyterian missionaries saved the Pawnee women and children from certain death, and they were leaving the camp as Miller arrived. Miller agreed to send some men to protect the missionaries and families on their way back to the Indian agency at Bellevue (near Winter Quarters). As payment, Bishop Miller’s party was told they could harvest the Pawnee Mission’s crops.

Back at Winter Quarters, Brigham Young is just learning that the United States is now at war with Mexico and the government is requesting Mormon volunteers for military service. The leaders were quick to see the advantages of the enlistment offered. First and foremost, the Saints were in desperate need of money. Second, with the government asking for their help, the Saints would have a certain amount of leverage to force the government to allow the Saints to “winter over” in the Council Bluff (Winter Quarters/Kanesville) area. For several other reasons, Brigham encouraged the Saints to volunteer.

The final enrollment took place at Council Bluff/Kanesville, Iowa, on July 13, 1846. Of the over five hundred volunteers, three of them were Charles Dalton’s nephews:121

Henry Simon Dalton (son of Henry who drowned)

Henry (Harry) Dalton(son of John Dalton Jr)

Edward Dalton (son of John Dalton Jr)

Because his sons and nephew had joined the Battalion, John Dalton, was left with three wagons and no drivers. He sent for Brigham Young, and turned the wagons, teams and all that was in them over to Brigham to be used for whatever purpose he felt was best. John’s descendants hold with the tradition that the fine horses John Dalton gave to Brigham Young at this time were used by Brigham on his first trip into the Great Salt Lake Valley in 1847.122

At this juncture, I would like to point out that the sons of Simon Cooker Dalton did not muster-in to the Battalion. Why not? They were the same ages (18-22) as their cousins Henry, Harry and Edward. Surely their cousins would have encouraged them to join, if for no other reason than the “adventure.” Originally, because of the baby Don Carlos being born in Nauvoo, my theory was that Simon Cooker and family were still back in Nauvoo so that is why the younger boys did not join the Battalion. However, my theory now is that maybe Simon Cooker and family were actually ahead of the main group (with George Miller’s exploratory camp) and missed the muster call because they didn’t know about it until too late.

I still have no idea where Grandpa Warner and family are. Are they way ahead of the main camp with the George Miller group or still somewhere on the Iowa plains? Uncle John Dalton at the very least had to have been in or near Winter Quarters during the Battalion enlistment because his sons and nephew joined the Battalion.

Having heard of the Sioux attacks, Brigham Young sent out another company of men (starting on July 21) consisting of 140 wagons to join Bishop Miller’s company. They were to proceed west to the Rocky Mountains. From the diary of Jacob Gates we learn some of the details of this wagon train. The chances are very good that Grandpa Charles and/or his brother John, are in this wagon train, thus I will quote from Jacob’s diary:123

...22 of July we commenced our journey tord the Rocky Mountains. The 23rd we arrived at the Elk Horn River where we found Pres. B. Young, H.C. Kimball who organized the Company and then returned back to Council Bluff. The 24th we passed over the river in a log raft halled by two yoak of oxen. After travelling about 2 miles we struck the big Platt River which we followed up on to the North side for one hundred miles when we came to the loop fork...plenty of good fish...little or no game. The 30th of July we started as usual. Traveled about 10 miles before dinner.

The captain called a counsil. Some divisions in camp. Three o’clock pm we started on. We had a creek to cross. The captains of our company, some few others, drove on and left the main company behind. We drove on until an hour and a half after dark finding we could not over take our leaders. We camped for the night on the prairie without food or water. Meanwhile Soloman Hancock had his boys arm break by the wagon which runned over him.

The 31st we started before breakfast and over took our leaders after we had got something to eat. The first of August we moved three miles and camped on the bank of the loop fork of the Platt River. G. Miller’s company lay within 2 miles.

The 4th of August we went 4 miles and crossed the river by fording...Bishop Miller sent to our camp for the Captains to come down to their camp and hold a counsil and also return the plows which had been taken by his consent from the Missionary Station...after brother Miller had left his incampment to cross the river one of his men was taken by the Indians who it was supposed had returned from their hunting buffalow. After they had left him awhile they let him go. He judged there was 400 Indians. The affairs of the Pawnee were in a confused state for in their absence the Sous had burned their village and drove off the Missionaries. 7 or 8 Punkan cheafs came to make a treaty with the Pawnee least they should charge the burning to them and thereby seak revenge. The cheafs are afraid Brother Miller protects them. All the camp wateing for counsil from the 12.

The 6th the company was robed of 2 mules and two rifles. 20 footmen called out and some horsemen to go in persute of the mules. I went. Nothing found. Returned 1 o’clock at night.

Brother Night and Key returned with leter from the 12 giving us instruction on how to organize and NOT go over the mountain but to stop as near the Pawnee Village as which is situated on the loop fork of the Platt River.

Note: Don’t get confused, there are several versions for the spelling

of Ponca (Indian Tribe): Punca, Puncah, Puncaw, Punckaw, etc. Also,

the Niobrara River is also referred to as Running Water.

Shortly after the Mormon Battalion left Winter Quarters (on July 20) Brigham Young and the Twelve decided to abandon all plans for a continued trek that fall. A message was sent to George Miller and his company to cancel any further exploration and to either winter alone at Grand Island or at/near Pawnee Station or, preferably, to return to Winter Quarters. This message is referred to in Jacob Gates’ diary (above).

Miller received word of the new plans on August 7 with instructions that if he decided to remain where he was he was authorized to organize a High Council and to serve as senior president over the camp. When Young’s message reached Miller, he was already in conference with several Ponca Indian chiefs, who were encouraging Miller to “winter over” at or near their village for defensive purposes from the Sioux. Miller, and Emmett, his chief counselor and part-time interpreter, despite serious reservations from other High Council members and numerous objections from others of the camp, and before receiving any sort of approval of the plan from Brigham Young, accepted the Ponca invitation.

Miller spelled out his reasons in a letter to Young, including his belief that the Pawnee Station/Village was too dangerous. He went on to say that the Ponca promised them protection against the Sioux, the use of their timber and land for sowing grain and corn, and a pledge of noninterference, all in return for blacksmithing and farming assistance. And since the Ponca camp was supposedly “not more than 50 miles” north and “on our direct course to Fort Laramie” he thought the plan a good one.

The journey from the Pawnee Station to Ponca Village took 11 days (not the anticipated 2 or 3) and was three times further (140 miles due north of Winter Quarters) than expected. They arrived at the Ponca Village (on the Niobrara River aka Running Water) on 24 August 1846 with about 170 wagons.

Not everyone was pleased with Miller’s decision to go to the Ponca Village. Fourteen families stayed at Pawnee Station. Grandpa Charles was one of these fourteen. This was verified in a letter sent to President Young from Bishop Miller which reads:124

August 13, 1846, Pawnee Village

The following persons and their families were left at Pawnee; Jacob Gates, President, Charles Shumway (the first man to leave Nauvoo), Ephraim B. Whitney, Lyman Hinman, Gardner, Potter, Field Garr, Dolpas Babcock, Charles Dalton, William Cook Mitchell, Jacob Casteel, Lewis Dann, R. Shepherds and several other men.

George Miller, President

The story now continues with further excerpts from the diary of Jacob Gates at/near Pawnee Station/Village125:

The 8th in the morning the people were called together and chose 12 counselors to conduct the afares of our camp. The 9th on Sunday held a good meeting under a bowery which was made the day before. The 10th I was set apart with the other families to stop at Pawnee at the Missionary Station over whom I was apointed to preside.

The 11th we removed from the camp about 7 miles to the place where we defined stopping. We found houses for all the company to ocupy. The 12th we took some oats and other property. The 13th three of the brethren and myself went 10 miles to visit Bishop Miller’s Company to transact some business.

The 14th, 15th consulted each other and preparing to cut hay. The 16th brother Babock called and informs me that he intends leaving the Church and his family and going to Missouri. I council not to go but to reconsider. Cutting hay

The 25th.26th. The Pawnee returned from their hunting. 27th had some talk with them, very friendly, fond of trading.

The 30th sent a team to hall some logs for the old cheaf.

Sept 1 went to Pawnee village hauled some corn for the two main cheafs. Talked with them through an interpreter. The two Pawnee were attracted by a war party of Sous and one Pawnee killed.

Nothing of importance occurred until the 21 of Sept. when I received a letter from Pres. B. Young instructing us to return to Winter Quarters. We immediately set about preparing for the 125 miles notwithstanding many of the brethren and sisters were sick. We had labored for 7 weeks preparing for winter and left it for others to enjoy.

...we left on the 26 of September and maid our way tords the Camp of the Saints which lay near the Counsil bluffs. while we were loading our waggons a party of Pawnees came down apparently to plunder us but were stopped by one of the cheafs which we called new york. our little camp ware most all sick and it was with much suffering that we prosecuted our journey. three women were confined in our journey. we buried one infant on the bank of Chel crick (Shell Creek) the 2 day of October my wife E was delivered of a dauter between eleven and 12 o’clock pm...we arrived in the Camp of the Saints the 11 of October. The 12th I selected me a lot and moved onto it on the north end of Main Streat .

The statement that “three women were confined in our journey . . . at Chel Crick” was exciting because it corroborates that Grandma Mary Elizabeth Warner Dalton (and Grandpa Charles) were in this group. Sexton records of Winter Quarters’ verify that Martha Jane Dalton, the second daughter of Grandpa Charles and Grandma Mary, was born on September 31, 1846, at Shell Creek.126

Thus it came to pass that Charles, Mary and Luther Dalton arrived back at Winter Quarters on October 11, 1846,127 with tiny Martha tucked safely in their wagon. I would also like to propose (from other soon-to-be presented documents) the possibility that Charles and Mary may have settled in the same vicinity as the Jacob Gates family (on the north end of Main Street-Winter Quarters.

Next we find Grandpa Charles on October 18, 1846, at Winter Quarters in a meeting with President Young.130 At this gathering, Brother Brigham (as he was affectionately called) proffered $200 for wintering one hundred head of cattle; those lost by miring or straying will be the herdsman’s loss; those by disease will be his (Brigham’s). He also wished the men to take care of the cattle of the sisters whose husbands had joined the Battalion and also those of the sick. The following men agreed to herd the cattle for $2.00 per herd and be responsible for neglect:

William and Ganier Potter, Charles Dalton, John Pack, Samuel Shepherd, Samuel and Jesse Snider, John Mercer, and Edward Oakley.

While Grandpa Charles and family returned to Winter Quarters, Uncle John and his family had gone to Ponca Village with George Miller. From the journal of Lorenzo Hill Hatch128 we learn a tidbit of a story involving Uncle John at Ponca Village. Brother Hill explains:

...we got to Garden Grove, we stopped and all the companies went to work and made a farm and fenced it...those who were too poor to go on stayed at this place. Our company left for Pisgah. We had a very hard time. I went with our Captain to Missouri for corn for the company at Mt. Pisgah. It was hard, having heavy loads of corn. It rained and the ground got very soft. We had to send to the company for more teams to get along with.

We had all the bridges to make to Council Bluffs because we were the head company. We arrived at the Bluffs...after which we found that there weren’t provisions enough to last the company a great while. Accordingly, I was dispatched for more corn. We had a pleasant trip. We went with the Captain of the fifty. We returned and found my wife sick. Our company had crossed over the Missouri River to what was called Cold Springs, some two or three miles from the River.

President Young went back to Garden Grove to raise the soldiers in answer to the demand of the government which was made of the Saints. Bishop Miller...left with the balance of us for Pawnee. There was a station, a (non-Mormon) missionary post, at Pawnee. The Pawnee had frightened the missionaries away. The missionaries persuaded Bishop Miller to retrieve their belongings from the post. They had some gardenings, corn and wheat, which they gave us as payment. We camped here two or three weeks, repairing our wagons and wagonbeds. There was lumber at this place and we availed ourselves of the opportunity that presented itself before us. During this time, there were two 50's, consisting of 100 wagons, which joined our company to go on to the mountains. Accordingly all crossed the Loup Fork and waited for the return of our teams that had gone back to return the missionaries belongings.

When they returned they brought an Epistle from the Twelve stating that it was not wisdom for us to go on at that time and for us to stay there or at the nearest place where we could winter our cattle. During the time of our stay at Pawnee, some Puncaw chiefs came and wished us to go with them for the winter. The Bishop and Council which consisted of 12 men concluded to go with them. Jacob Gates and a few more were counseled to stay at Pawnee to winter their cattle, but they were soon called back to winter quarters.

The balance of the company went to Puncaw, among whom was myself. The distance from Pawnee to Puncaw was some 160 miles and is located on the Missouri River, on the west side. Here we built a fort which consisted of log houses. The fifty to which I belonged lived on rations of three fourths of a pound of breadstuff a day to each person, which was quite scanty...it was concluded that it would be best to go back to Missouri for breadstuffs. Quite a number of teams were fitted out from different companies among which I was one of the members. It was late in the season when we got back to Puncaw. We had a very hard time. It was a distance of 450 miles traveled and our teams were badly worn out.

Immediately I had to go up to the running water with the cattle that belonged to Father Fuller. Danford Fuller and I started out with 20 head of cattle. Arrangement had been made by Father Fuller to put his cattle with Captain Clark’s and Bartholomew’s which were being herded by John Dalton and Alvin Green. It was a distance of 10 miles from our fort. We took our dinner with us. I think it was the month of December. We arrived about 1:00 o’clock and after eating our dinner, we conversed with mr. Green and Mr. Dalton. They swore that old man Fuller should not leve his cattle up there for he had money and could pay for herding. This is the language that they used. They said the cattle should not be put in the corral with their cattle. We offered to come and help herd, but nothing would do but for us to take them away again.

It was 4:00 o’clock when we started back and had ten miles to go on foot. We took the cattle and left for the fort. We lost our way and traveled until about midnight. We had no supper and it was very cold. We came to some wood but had no way for fire but a caplock gun and little to load it. Several times we fired it, but to no purpose. I put the last two that I had in the gun. We must have fire this time or freeze...And thus through the mercy of God we were preserved from freezing to death...we were thankful that our lives were spared and this was in consequence of the stubbornness of Dalton and Green...I shall never forget the treatment of these men.

I took Father Fuller’s cattle and herded them through the winter. Notwithstanding my faithfulness, Father Fuller would not let me have leather enough to patch my shoes so I made moccasins of rawhide to keep my feet from the ground and from the snow. Thus passed the winter of 1846-47.

From the “Biographical Sketch of James Holt, 1804-1894,” we gain a little more insight into Bishop Miller’s company (at Pawnee Station and Ponca Village) as well as another Dalton story. Brother Holt’s memoirs may seem a little confusing at times, but that’s probably because he wrote them many months, if not years after they occurred, but this is what he says:

In the spring we put in garden seeds and were preparing to plant corn and raise a crop, when John Butler returned from Nauvoo with James Cummings, bringing word from the Twelve to us to meet the Church as the Bluffs (Council Bluffs, Iowa). So, we broke camp and met the Church at that place. We went about 25 miles beyond and camped at Keg Creek. Some of the bretheren went down the Missouri to work for corn. We obtained a load or two and were about ready to return with it to our families when word came for us to hurry up and join George Miller’s company, which was waiting for us, ready to proceed to the Rocky Mountains.

We got our families and crossed the Missouri River, joining Miller’s company, and were making for Pawnee, a trading station, but learned that the men had all been driven out by the Indians. We started to return when the men fell in with our company. Brother Miller promised to haul their effects. The day before we were to arrive at the station, the men went on ahead to arrange things at the fort for our reception. About noon, Emmette came to me and said he was impressed that something would happen to those men and wished to get my horse to go and overtake them. He went on to the fort and found the Indians collected to kill them. He told the men to make a feast for the Indians and treat them well and they would not harm them until he could go back to camp and return with help.

He reached camp about one o’clock at night and called for a few men to go with him to the fort immediately. About 25 or 30 responded including myself. It was about 15 miles to the fort. It was a perilous time. Women were clinging to their husbands and trying to prevail upon them not to leave them in their dangerous position, but we commended them to the Lord and departed on foot in the dead of night and arrived at the fort by the first glimmer of dawn.

We found the Indians asleep in a circle around their campfire. We surrounded them and pointed our guns at them ready to fire at a given signal. Emmett spoke to the chief and he arose with the well known “ugh,” at which all the Indians all arose. Finding themselves in a trap, they shook hands all around, bed by their chief, and silently took their departure. We now went back and met our teams which had been hitched up by the men and women of the company and arrived at the fort during the day.

We stayed there about two weeks, harvested grain and were ready to start, when a dispute arose as to the leadership. We had been increased by two companies, one led by Kimball and one called “Brigham’s Company.” Although they were all under the direction of Brigham Young, Miller wished to have the honor of being chief captain because he had started first. Some of the brethren wrote to Brigham at the Bluffs to settle the dispute, who advised us not to go farther this season, but to find a suitable place to winter and he would advise us further in the spring.

We camped at the mouth of the Puncaw River and built shanties to winter in. The grain we brought from Pawnee Fort was now divided up; six bushels of corn, forty pounds of flour and a few oats fell to my share. We made the oats into meal and tried to eat it but it was very poor indeed. Our method of preparing our grain was to pound it in a mortar and make it into a soup, seasoning it with legs or a small piece of any other meat we might happen to obtain. The corn we parched and then pulverized in the mortar. We tried many things too in order to sustain life; even to make biscuits of Elm bark, but it was a poor substitute. We were poisoned from eating Gar eggs, and concluded they were not food for man. A great many roots that we obtained were good for food such as the lions root, artichoke and hog potato. The rations I received at Pawnee were very small for my family. I had at times five in the family, including myself, but going down the river to work and getting a few jobs around home and straining all my energy, we made out to live through the winter.

Many things turned up for our sustenance which would look almost like a miracle to some. There was one time during the winter that the Lord opened a way for me to get a few pounds of flour without much exertion on my part. It was as thankfully received at that time as fifty times the amount would be at different times. There was a man by the name of Dalton who had a cow and had been hunting for it for two or three days. He came to me one evening and offered me sixteen pounds of flour if I would get her for him, so I arose early the next morning preparatory to getting ready to start out on the hunt for the cow. I looked out and it seemed a dismal day to take a tramp in the snow. While I was looking out, I heard a cow bellow close to my shanty and I saw Dalton’s cow close by. She seemed to be waiting for me to drive her home which I soon did and obtained 12 lbs of flour. Dalton thought I shouldn’t have the full 16 as I had not been to any trouble to hunt for her. However, I was very thankful for the small amount.”129

Whether the “Dalton” involved in the “flour” incident was Uncle John Dalton or Uncle Simon Cooker Dalton is not clear because as the following “Schedule for the Company of Ezra T. Benson ” shows, they were both at Ponca Village. At last! we have evidence of Simon Cooker’s whereabouts. Whether he was with his brothers all the time or caught up with them at some point I don’t know, but I lean towards being with them all along because Brigham Young was not pleased with the George Miller excursion to Ponca Village and I doubt he would have encouraged any stragglers to travel all the way up to Ponca separately.

Since Simon’s brother – our Grandpa Charles – was in Winter Quarters, I’m sure if Simon was a straggler, Brigham Young would have encouraged Simon to join Charles rather than John clear up at Ponca.

Brigham Young apparently considered George Miller a maverick of sorts and finally in February 1847 he sent Ezra Taft Benson, Erastus Snow and Orrin Porter Rockwell to Ponca Village to relieve George Miller of his command. Miller was instructed to return to Winter Quarters. Ponca Camp was now under Benson’s jurisdiction. It was likely after Miller left Ponca Village that the following “Schedule for the Company of Ezra T. Benson and Erastus Snow” was taken :

Men/Boys No. Yoke

to Drive in of

a Team family Wagons Horses /Mules Oxen Cows Sheep Flour Corn

Simon Dalton 1 4 1 2 1 175 72 Blacksmith

John Dalton 1 3 2 3 300 12 Farmer

63 others

Signed: Puncah Nation Feb 5, 1847, Joseph Holbrook, Clerk

Back at Winter Quarters, another incident involving Jacob Gates and the Daltons is recorded in Brother Gates’ diary.135

...on the Evening of the 13th of November (1846) on my return home my wife Mary informed me that she was dissatisfied with the conduct of Elizabeth (another wife) I gave her some instructions and told her that Elizabeth was in her hands . . . Mary gave her sharp reproof in consequence of which Elizabeth left without my consent or Counsil and went to Sister Doltons after a stay of a few hours she wished to return home . . .

This appears to be a plural wife squabble of some sort. The chances that the Sister Dolton involved in this dispute is Grandma Mary are very good. The Jacob Gates and Charles Dalton families had been at Pawnee Station together and conceivably followed one another into Winter Quarters and settled in the same vicinity. The woman in question could not have been aunt Rebecca (wife of John Dalton, Jr.) because they were camped for the winter at Puncah. And as we now know that Uncle Simon was also at Puncah then it couldn’t have been Aunt Elnora. Church documents generally only mention men’s activities, so the few scraps of information we have obtained pertaining to Grandma are a real treasure.

By December 30, 1846, Winter Quarters itself consisted of 538 log cabins, 83 sod houses, and a population of 3,483. Eventually about 800 cabins, huts, caves and hovels were built and occupied. We don’t know what sort of accommodation our Daltons were able to scrounge up. I, for one, would like to think I would have been a little more determined than to settle in a hovel. Hopefully I would have been as tenacious as Eliza Lyman, who wrote,136

Have been trying to build a log house for ourselves as we do not feel comfortable where we are. We first got possession of an old house which we pulled down and had the logs moved to a spot where we wanted it put up again. As we could not get anyone to lay it up for us, we went at it ourselves and laid it up the rest of the way and put dirt soot on it. There I built a fire place and chimney till it was about as high as my head and some brother stopped it for me. We had one window of three panes of glass. We divided the room with a wagon cover and let Dr. Clark and wife have one part as he had helped to build it. We had each room enough to put our bed by having the foot of the bedsteads come together and about six foot square from there to the fire.

Additionally, Mormons were scattered over 10,000 square miles of western Iowa in 70 plus settlements. The Mormon population in December 1846 is estimated as follows:134

Winter Quarters4,000

Council Bluff2,500

Ponca Settlement400

Lathrop Settlement50

St. Louis 1,500

Garden Grove area 500

Nishnabotona area 500

Mormon Battalion500

Mt. Pisgah700

Garden Grove 600

Nauvoo 50

Burlington, Galena area 300

St. Joseph, Savannah area200

Total 11,800

The Ponca Village/Camp was abandoned in April 1847 when everyone returned to Winter Quarters on the directions of Brigham Young. After arriving at the bluffs (Winter Quarters), Allen Russell, says “We settled on a little creek about 3 miles west of Winter Quarters, where the main body of the Saints were located. Before we arrived here the Pioneers had started west with President Young at their head. Punckaw Camp, or part of the camp stopped there and raised our crops and some went to other places. We raised good crops of what little seed we had. In the summer we cut hay for winter, hauled logs and made log cabins to live in.”

So the first winter on the Missouri passed and spring at last arrived. President Young’s “vanguard” company left Winter Quarters for the Salt lake Valley, crossing the Platte River on April 16, 1847. His company numbered:

...143 men, 3 women and 2 children. The outfit consisted of 73 wagons, 93 horses, 52 mules, 66 oxen, 19 cows, 17 dogs and some chickens.137

Their objective was first to mark the trail, second to get to the valley as quickly as possible and begin cultivating and construction in preparation of the arrival of all the Saints the following spring. The “vanguard” company arrived in the Valley on July 24, 1847.

When the “vanguard” company drove their wagons onto the site of what was to become Salt Lake City, the valley floor was a dry and treeless plain. Grey sage, the natural home of the jack rabbit and the rattlesnake, stretched in every direction. The hot July sun had scorched the grass and baked the earth. Had the Saints arrived in the spring, a more positive response may have erupted from Clara Decker Young, wife of Brigham, who reportedly said, “I have come 1200 miles to reach this valley and walked much of the way, but I am willing to walk a thousand miles farther rather than remain here.”

Before settling on a specific town site, exploration parties were sent out in each direction for short distances. Some went into the canyons and located splendid timber. Others investigated the river flowing into the Great Salt Lake (Jordan River). Some bathed in the salt water and were amazed at its buoyancy. President Young and others ascended a nearby mountain and named it Ensign Peak. To the Saints gathered upon the peak it seemed that the ancient prophecy of Isaiah was about to be fulfilled.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the tops of the mountains . . .

On July 28, 1847, Brigham Young walked with the Twelve, planted his cane in a certain spot, and said, “Here is the 40 acres for the Temple. The city can be laid out perfectly square, north and south, east and west”. With an eye to creating Zion and wasting no time about it, that day it was moved and carried that there be ten acres in each block and one and a quarter acres in each lot, “that each street be laid out eight rods wide, and that there be a sidewalk on each side, twenty feet wide, and that each house be built in the center of the lot twenty feet from the front. . .that there be four public squares of ten acres each, to be laid out in various parts of the city for public grounds”.138

During the first month after reaching the Valley, the pioneers plowed 84 acres of land, and planted corn, beans, potatoes, buckwheat, turnips, etc. It was too late in the season to expect huge crops of anything, but it was a start. During this same time period, 27 log houses were built. A portion of a fort was also erected on a 10 acre plot where 160 families could winter over. By the close of the year (1847) 2,095 Saints would have entered the Valley.139

While Brigham Young’s “vanguard” company marked a trail for the majority of Saints to follow the next spring, life went on as normal as possible back at the Mormon settlements along the Missouri River. Life there proved a trial of faith and allegiance, and a few, because of sickness, poverty, discouragement or disagreement, abandoned the faith and left the fold. Here too, the Lord was separating the wheat from the tares as he prepared to send the most steadfast onto Zion.

Sadly, I must report that a month after the “vanguard” company departed Winter Quarters, Charles and Mary Dalton’s seven-month, eight-day old daughter, Martha Jane, died of dropsy on May 9, 1847. Martha was buried at the Winter Quarters Cemetery in the northwest corner in Grave #150.140 Dropsy is the old fashioned word for edema. Edema is an excessive accumulation of watery fluid in cells, tissues or serous cavities.

Assuredly, during the coming months at Winter Quarters crops were planted and harvested, cabins built and/or reinforced, cattle were tended and schools were organized. The gospel was preached; baptisms, blessings and marriages were performed. Occasionally, visiting performers entertained the towns- people, musicians such as 22-year-old William McGary, a mulatto- Choctaw, who presented a flute concert at the Council House in 1847.141

Brigham Young spent about a month in the Valley establishing a settlement, organizing work parties to plow, plant crops, survey and construct shelters. He then headed back to Winter Quarters, arriving on October 31, 1847.

In the meantime, life at Winter Quarters continues. Friday, December 17, 1847, finds one of the Dalton brothers hosting a Christmas party. From the diary of Mary Haskin Parker Richards ,we read:142

The weather pleasant Jane better. Myself very sick with the Chill and fever Bro Dalton had a party at Janes house I sat up and before the party was out I danced 2 or 3 times. They had a good time.

Unfortunately, we don’t know which Dalton brother hosted this party. Jane, the woman whose house the party is being held at, is Jane Snyder Richards, the sister-in-law of Mary Haskin Parker Richards (whose diary we are quoting). Jane Snyder Richards was married to Franklin D. Richards (apostle).

Actually, dancing became a major pastime at Winter Quarters. Brother Hiram Gates conducted a popular dancing school for both sexes and for all ages. Beginning in early February 1847, his classes were held at the Council House. A year later, Brother Gates’ classes were the most popular attraction in town with nearly 500 students!

Here, too, plural marriage was more openly practiced. It was probably here that Simon Cooker Dalton decided to give plural marriage a second chance.143 He married Aunt Elnora and Grandma Mary’s younger sister, Lura Ann Warner, probably sometime in 1847/48. Lura reportedly had a baby in Iowa in about 1848 whom they named Francis Dalton. She had another baby, Mary Ann Dalton, supposedly in Salt Lake City in 1849. Neither of these children, nor their mother, Lura Warner-Dalton can be found on any wagon train or any census in Utah. It is presumed that they all died before 1850.

After the death of Joseph Smith, the then existing organization of the church was abandoned and its affairs, temporal and spiritual, were vested in a council. On December 23, 1847, the Twelve Apostles issued an epistle proposing to reorganize the church according to the original pattern under Joseph Smith. There would be a First Presidency and a Patriarch. Accordingly, on December 24, at a conference held at the Kanesville Log Tabernacle, Brigham Young was officially sustained as the President, Prophet, Seer and Revelator.

A petition to the United States Postmaster General requesting a post office be opened and located at or near the log Kanesville Tabernacle on Pottawattamie Indian lands in the state of Iowa was signed by Charles and Luther Dalton on or about January 20, 1848.144 It should be pointed out here that Luther Dalton (John Luther) is not yet five years old!

On February 10, 1848, one or more of the Daltons attended another party, again at Jane Richards’ home. Mary Richards noted in her journal:145

Weather rather cold was binding one of my bed quilts. finished it. eve I rode up with Bro Barrows folks’ to Bro Snyder party at Sister Janes house. I danced with Bros Jacobs, D Cahoon & Dalton had quite a pleasant time.

We do not know which “Dalton” was dancing at this party. We do know that the Simon C. Dalton family was living in the area of Winter Quarters about this time because Winter Quarters ward membership records show Simon Cooker Dalton (and family) living in Ward 3, under Bishop Levi E. Riter. The evidence that Simon Cooker Dalton resided in Ward 3 comes from a tithing record which shows that Simon paid his tithing while in that ward. Unfortunately, no dates appear on the record so we cannot pinpoint what year or month he lived there. I did note that there is a “47” hand written on one corner of the document. Whether that “47” is a page number (doubtful) or delineates the year (possibly) I cannot be sure. This document gives me a little bit of confidence to place Simon Cooker at Ponca Camp during the entire winter of 1846-1847 (and likely at Pawnee Station in August 1846). I am therefore guessing that the tithing record was created some time in mid-late 1847 after Simon arrived back at Winter Quarters after evacuating Ponca Camp in April 1847.

Following is an interesting episode that took place at Strodes Store on or about March 17, 1848, related by Hosea Stout, involving Simon Cooker Dalton that demonstrates some of the stress and discontent the Saints were experiencing during their extended stay along the Missouri River. I have not been able to determine whether Strodes store was in/near Winter Quarters or across the river around Kanesville.

Today was rather an unfavorable day for me. There was a fault finding spirit now raging to a great extent and Strodes Store was now all the time filled with those dissatisfied persons who were all the time railing at the authorities and upholding the course which Strode had taken towards us and in fact depreciating everything that was right and righteous until I had become sick and tired of it and so was every good man. Yet I had not come out against them so pointedly but what they supposed I had friendly feelings for them. This morning I stopped in at the store where several of these persons and two of the police were arguing the case of Strode warmly. Upon entering the store I resolved to let them know my opinion which I soon had opportunity to do, whereupon several were mad. S.C. Dalton, Bartlett and Isaac Hill were there and after a volley of abuse and low scurrilous insults Hill, Dalton and Bartlett wanted me to explain myself which I did partly to which they said I was right but Hill continued his abusive language towards me. I claimed to be heard through but he continued. I had resolved to put a stop to the course things were taking at the risk of my life and being highly inflamed or rather enraged at the mean course of Hill.

I ‘lit upon him’ determined to stop or kill him. We had a short scuffle when I got him across the counter and had him secured choked until he could not breath intending to hold on peaceably as I was but was parted by John Lyttle which put an end to the matter. Now after this ‘flare up’ was over the police came together and we told Dalton and those who were concerned that we would put an end to their course or end their lives. After this I never heard another murmur out of any of them. In the afternoon I received a note citing myself, W. J. Earl and John Bills to appear before Joseph Young and the First Presidency of the Seventies this evening at early candle light to answer charges against us by Hill for assault and battery, for profane swearing and other unchristian-like conduct.

We had the privilege to have it tried before the Council. I forgot to mention that Earl and Bills were the two policeman in the store. We met for trial and there not being Presidents present sufficient for a quorum it was turned over to the Council who were assembled also. In the trial S.C. Dalton swore to a most positive and willful lie as was proven on the spot in saying I used profane l language. President Young gave us all a first rate dressing out after which the Council decided that we should stop all further difficulties and which we did. This was a final end to all further Strode problems so far all was well. I was never sorry for what I done and I now know what good came out of it.147

We do not know whether the following “winter mission” involved Grandpa Charles or his nephew Charles W. Dalton.

Saturday, April 1 (1848). Elder John H. Glines and Charles Dalton returned to Winter Quarters from their winters mission. They had traveled in Iowa, Illinois and Wisconsin, preached to the brethren wherever they found any, were prospered and felt well.

After enduring a second winter on the Missouri River, the Saints’ emigration across the plains to the Great Salt Lake Valley began. It was divided into three large Divisions.148 The First Division, again with Brigham Young in charge, left the Elkhorn River on June 1, 1848, with the following:

1,229 souls who had 397 wagons, 74 horses, 19 mules, 1,275 oxen, 699 cows, 184 loose cattle, 411 sheep, 141 pigs, 605 chickens, 37 cats, 82 dogs, 3 goats, 10 geese, 2 hives of bees, 8 doves, and one crow.

John and Rebecca Dalton traveled across the plains in this First Division.149 Their company arrived in the Valley on September 20, 1848.150 This would have been an especially grand occasion for John and Rebecca because their two sons, Harry and Edward, were there. Remember, Harry and Edward had joined the Mormon Battalion. They had been released from their duties and had arrived in the Valley in July 1847, five days after Brigham Young’s “vanguard” company. They were put to work immediately. Edward assisted the surveyors in laying out Salt Lake City.151

Both of these young men helped construct the “first” bowery in Salt Lake. This 40 x 28 ft structure was the first meeting hall of the Saints. Posts were set in the ground and upon these, long poles were laid and securely fastened with wooden pegs and strips of rawhide. The framework was overlaid with timbers and brush. It didn’t completely stop the rain or wind, but it did provide some desperately needed shade. Surely the boys would also have spent a portion of their time preparing a place for their parents and siblings whom they knew would be arriving sometime in the fall of 1848. One surprise that John and Rebecca probably hadn’t expected was a daughter-in-law; their son Edward had gotten married.

June 3, 1848, Elnora Dalton (wife of Simon Cooker Dalton), had another baby girl they named Francis Elnora Dalton.

The Second Division leaving Winter Quarters was led by Heber C. Kimball. It left the Elkhorn River on June 7, 1848 and arrived in the Valley on September 24. It was comprised of the following:152

662 souls, 226 wagons, 96 pigs, 299 chickens, 17 cats, 52 dogs, 3 hives of bees, 3 doves, 5 ducks and 1 squirrel.

Willard Richards was in charge of the Third Division; he was ably assisted by Apostle Amasa M. Lyman. The Charles Dalton family joined the Third Division; it left the Elkhorn River on July 10, 1848. The Division included: 153

502 whites, 24 Negroes, 169 wagons, 50 horses, 20 mules, 515 oxen, 426 cows and loose cattle, 369 sheep, 63 pigs, 5 cats, 170 chickens, 4 turkeys, 7 ducks, 5 doves and 3 goats.

We were unable to locate any journals or articles specifically mentioning Charles or Mary Dalton as they crossed the plains. We did however locate a diary (of sorts) assembled from a variety of documents, excerpts of which follow.154 It should be explained first that the Third Division was divided into five Companies. These Companies had different captains. They traveled separately but together. It all depended on the amount of game available; the amount of grazing land; on sickness, breakdowns or any number of complications. Not knowing which company Grandpa Charles was in, I have taken excerpts from at least two of them.

Before we begin our trek, I must inform you that the city of Winter Quarters was abandoned after the Third Division left for the Valley. This was because the Church’s agreement with the Indians was to occupy the land for only two years. The two years was now up. All the Saints remaining on the west side of the Missouri now uprooted and moved to Kanesville or some other location on the east side of the Missouri River.

Now for the exciting story of Grandpa’s trek to Utah.

On Thursday, June 29th, Amasa M. Lyman’s company rolled out of Winter Quarters at 4 o’clock pm. Amasa M. Lyman and Jonathan Crosby rode on horseback giving directions. During the day’s journey an axle tree of Father Tanner’s wagon broke.On Friday, June 30, Apostle Amasa M. Lyman’s company was called together and organized. James M. Flake155 was chosen as Captain of Hundred, Barnabas L. Adams as Captain of Fifty. The company remained in camp all day. The cattle were troublesome.

On Tuesday, July 4th, Capt. Amasa M. Lyman’s company remained in camp on the bank of the Elkhorn; a number of the brethren went fishing and others burned coal.

On July 5th, Amasa M. Lyman’s company spent day in camp on the banks of the Elkhorn. John Scott and other saw several Indians.

On July 6th, Amasa M. Lyman, together with others started back from their camp to meet Dr. Richards’ and his company. After traveling 3 miles, they found Brother John P. Barnard and others with about 40 wagons, stringing along from a quarter to one mile apart. Continuing, Capt. Lyman found Dr. Richards with 28 wagons on the Papillion. They soon started from there and arrived at the Elkhorn about 2 o’clock and camped.

On July 7th . . . Bro. James M. Flake called for volunteers to join Dr. Richards’ company that Capt. Lyman’s might be decreased and his (Dr. Richards) company increased, but none volunteered. He then proposed that they should go in advance; they accordingly went two miles ahead of the camp traveled to the Liberty Pole on the Platte. The Doctor’s company hove in sight and camped 4½ miles in advance of Capt. Lyman’s company. Amasa M. Lyman, Capt. Flake and others went to the doctor’s company after dark, and agreed to travel on the next day and rest on the Sabbath.

Wednesday, July 12: Dr. Richards and Amasa M. Lyman’s companies started at 8 o’clock a.m. President Richards’ company traveled about 20 miles and encamped on Looking Glass Creek after sundown. Capt. Lyman’s company encamped at 3 o’clock p.m. some of the oxen being nearly overcome by the heat and Capt. Adams lost two fine pigs, which died in consequence of the heat.

Saturday, July 15. Amasa M. Lyman’s company passed Willard Richards’ near the mouth of Cedar Creek, and crossed 110 wagons over Loup Fork in four hours. In the afternoon, Capt. Wilcox’s Ten of Willard Richards’ company also crossed the creek . . . nine lodges of Omaha Indians were camped on the bank of the river. J.L. Robinson had a birth in his family one hour before starting.

Wednesday, July 26: The two companies of the Third Division traveled 16 miles up the Platte River. Sidney Tanner, the six year old son of Sidney Tanner, was accidentally killed by the wagon wheels running over him; he only lived a half an hour after the accident...the brethren discovered a letter attached to a small post stuck in the ground, with the inscription on it, “to Willard Richards, Amasa M. Lyman, 27 June, 1848, All is Well. Herds of buffalo, one was killed.

Sunday, August 6: Dr. Willard Richards’ companies remained in camp. A forge was set up and blacksmithing done. A meeting was held in the afternoon, at which Willard Richards preached. Four Sioux Indians came down to the camp from their own encampment.

Friday, August 18: Willard Richards division traveled thirteen and three-quarters miles, crossed the Laramie Fork and camped near Fort Laramie where the brethren did some trading.”

Sunday, August 20: Willard Richards’ company traveled 12 1/4 miles, camped where there was good feed, put up a blacksmith forge and commenced repairing wagons.

Tuesday, August 22: Willard Richards’ division traveled 14 miles to Horse Creek and Heber’s Springs. A fire broke out in camp in the evening, but no serious damage resulted therefrom.

Thursday, Aug. 24: Willard Richards’ companies remained in camp; a blacksmith’s forge was again put up and considerable repairing done. Hunters secured considerable meat for the camp. Three families of Capt. Cunningham’ company arrived in the camp.

Wednesday Aug. 30. Willard Richards’ company remained in camp, the doctor being sick. Amasa Lyman’s company came up and passed on nearly 3 miles.

LIFE IN THE SALT LAKE VALLEY

Grandpa Charles arrived in the Salt Lake Valley approximately one month after his brother John. I assume by now you’ve ascertained that the trek wasn’t all that exciting. I’m sure, however, that Grandma and Grandpa appreciated that fact. They didn’t miss the rain, lack of provisions or fear of being intercepted by their Illinois and Missouri enemies that had accompanied them from Nauvoo to Winter Quarters.

Upon their arrival in the Valley, Grandma and Grandpa would certainly have enjoyed a reunion with John and Rebecca and their nieces and nephews. Assuredly they would have swapped tales of their journey across the plains as well as listened to the adventures of Harry and Edward with the Mormon Battalion. They would also have shared in the task of harvesting and preparation for their first hard winter in the Valley. And this winter would prove especially hard because of the crickets that had swarmed down on the pioneers and consumed a good portion of their crops in June (before Grandpa arrived). It had taken nearly three weeks with thousands of seagulls swooping down on the black insects to save a scanty supply of the crops. Some crops could be replanted but most would not have a long enough growing season.

With the arrival of the Third Division, the last wagon train of the season, there were now approximately 5,000 Saints in the Valley. There were at least three forts (some say as many as five) built at this point. Each of these forts was about half a mile long and 40 rods wide. The inner perimeters were lined with small, primitive cabins for families. This was not a battle-scared fort. No shots were ever fired. Within its walls, the Territory of Deseret was organized, the first legislature met here and the first school was held here. For safety purposes, this is where all the Daltons would have spent their first winter in the Valley. Plans were already underway to expand to other portions of the city and territory by spring.

At this time, the Valley could also boast of the following:

There are 450 buildings in the Forts besides quite a number of temporary farm buildings; three saw mills in operation, and one partly finished; one temporary grist mill, and an excellent one nearly finished by brother Neff. Brother Leffingwell put up a threshing machine and fanning mill on City Creek, propelled by water; it will thresh and clean, in good order, two hundred bushels per day. Our wheat harvest is over, the grain is splendid and clean, but being mostly in shock and stack, we are all agreed that the wheat crop has done wonderfully well . . . our fence is twelve miles long, not quite finished owing to the press of other matters, but we expect to complete it this week. Green peas have been plentiful for a long time that we are becoming tired of them; cucumbers, squashes, beets, carrots, parsnips and greens are upon our tables. Above all, they report that Mother Sessions (midwife) has had a harvest of 248 little cherubs since living in this valley. 156

It would be several weeks before the news reached the Saints in the Valley, but on October 9, 1848, the Nauvoo Temple was destroyed by an arsonist. A hurricane would demolish what little still remained in May 1850. Like the rest of the Saints who had labored with love on that sacred edifice, Grandpa and Grandma were surely relieved that profane hands could no longer desecrate its hallowed halls.

In February 1849, the residents of the territory organized a temporary government which they called the “State of Deseret”. After much debate, in September 1850, an act of Congress created the “Territory of Utah”. Congress did not make it a state because too many southern states did not want another anti-slavery state added to the union, so they only made Utah a territory. The original size of the Territory was 225,000 square miles but when it was finally created a state it was considerably reduced in size. Brigham Young was appointed Governor of the Territory.

Meanwhile, Simon Cooker Dalton and family are still back in Kanesville, Iowa. Simon placed an ad in the “Frontier Guardian”, a local newspaper, for “Blacksmithing” from March 21 to June 27, 1849. I would hazard a guess that he was trying to make a little extra money in preparation for their journey to Salt Lake which would begin in a few months.

On January 14, 1849, Salt Lake City was divided into 17 wards, each containing nine city blocks. Other wards were added as needed. The Daltons chose (or were possibly assigned) land a few miles east and south of the old fort. It was within the boundaries of the 10th Ward which was organized on February 22, 1849.157 Please note that many of the following extant ward records are incomplete at best and are found on microfilm taken from documents in relatively poor condition.

For protection, a fence was built around the Ward boundaries. Records show:

“Fence Minutes of June 14th, 1849":

John Dalton (self and team) 2 days

Edward Dalton (self and team) 2 days

Charles Dalton (self and team) 2 days

Henry Dalton (self and team) 2 days

On July 5th, 1849, 10th ward records also show work done on the Tabernacle. Actually the term “tabernacle” is a mite liberal. This structure was really a “second” more substantial bowery. It was built on 104 posts; the roof and sides were covered with boards. It was located where the Assembly Hall now stands (SW corner of Temple Square). It was 126 feet long and 64 feet wide. The following donations, among others, were recorded:

John Dalton (self and team) 2 days

Charles Dalton (self and team) 1 day

The Simon Cooker Dalton family, consisting of Simon, Elnora, Mary R. (Berry), Charles A. (Berry) and Francis E. Dalton, arrived in Salt Lake City on or about October 27, 1849, in the Third Company captained by Elder Silas Richards.158 Please note that Simon’s other wife, Lura Ann Warner-Dalton and her two children are NOT listed. Where are they? Are they with her parents, Luther and Permelia Warner, still back in Kanesville? Or all already dead?

More work on the (second) Bowery took place on September 30, 1849, as follows (10th Ward records):

John Daltonto donate 10 slabs

Charles Daltonto donate 10 slabs

The 1850 census puts the population of Utah at 11,380. It also creates a mystery surrounding the Charles Dalton family. On this census, I find Charles and Mary with three extra children whom I cannot attribute to any other relative. They show up on this census and then disappear forever. The record shows:

Charles Dolten40Penn(a blacksmith)

Mary E.25NY

John L.7Ill

Mary 5IllWho is this?

Charles3IowaWho is this?

Brigham1Des (Deseret)Who is this?

I find it hard to fathom that John Luther Dalton, an avid genealogist, could have forgotten three younger siblings. I discovered other discrepancies with the 1850 and 1860 census’. I heard from one librarian that during the time the Saints were attempting to become a state that they are known to have exaggerated the size of their families so the territory would appear to have a higher population than it actually had. This could very well be the answer to the dilemma of these mysterious siblings.

In spring 1850, back on the eastern banks of the Missouri River, Grandpa Luther Warner’s family is finally packing up for their journey to the Salt Lake Valley. The family began their journey to the Valley with the James Pace Company on June 11, 1850. Three sources give us a peek at Grandpa Luther Warner’s death within days of crossing the Missouri River from the Kanesville area of Iowa. First is an excerpt from Charles Root Dana’s autobiography:

All things being prepared beforehand I took my family and started for the Valley. They consisted of Myself, Margaret, Charles Carroll, Roswell Root and George Carloss. Susan and her two boys: Martin and Moroni. My son in law Henry Kingsley and Horace Rockwell and their wives; each had a team and wagon. I had altogether three wagons, twenty six head of cattle and some sheep which we were driving through for Bro. Demill. Bro. Perry and Hulet and their families were in company.

Nothing of importance transpired while we were traveling to Kanesville. We arrived there on the 1st day of June; and after a day or two, we moved down to near Bethlehem where we found Horace. Elizabeth, Henry and Mariett waiting for us. Horace and his wife had been living in Missourie for some years; and Henry and Mariett left Pisgah a few days before I did and went by Savannah to obtain flour.

7th. This day Elder Hyde organized a company of one hundred wagons. He appointed James Pace for Capt. Of the hundred. Bro. Sessions Capt. Of the first and David Bennet Capt. Of the second fifity.

8th. Organized the tens. I was chosen Capt of the 2nd ten in Bro. Bennets fifty.

11th Crossed the Missouri River.

13th Began to move on our way to the Valley;rolled twelve miles. This evening

Bro. Luther Warner was taken with Cholera.

14th. Bro. Bennets company all moved on this day except Bro. Stephen Perrys Ten ; they remained to see how it would go with Bro. Warner. Just as we were nearly ready to roll; Margaret stepped up to me and said “Pa, I believe I will go and see Bro. Warner a moment before I leave.” I said “Margaret I do wish you would not go.” She said that she thought she could tell him something that would help him. She finally went; and shortly after noon she complained of sickness at the stomach. I administered to her, and she felt better but soon appeared to be worse again; so that by the time we had got into camp; it was evident that Cholera with all its attendant horrors had fastened its iron grasp upon her. We administered every kindness in our power; but notwithstanding she swooned, was gone near two minutes. She seemed much elated when she came to herself again; and said “Pa, I have been there.” “Where have you been Margaret?” Said I. “With the Saints, and the place was glorious but I have a work to do.” She continued to cramp for three or four hours and then sunk into a drowsiness. A little before day break, the brethren administered to her; almost directly symptoms of immediate dissolution appeared . . and by day break she was a lifeless corpse . . . Her age was forty three years, two months and fifteen days. The whole distance from the Missouri river was twenty four miles. Bro. Warner died on the fourteenth. Seven died altogether before we were rid of that plague for a few days.

17th We commenced to move on again, but buried Bro. Keyes at noon.

18th This morning in addition to our other troubles Henry missed his horses; there is no doubt but the Indians stole them; it was all the team that he had.

26th: Sister Elizabeth Mallory, a dear sister of Margarets, was taken with Cholera.

27th She died soon after sun rise. Thus in the short space of twelve days, two sisters fell victims by the hand of the destroyer . . . we buried four this day. I kept the journal of the fifty as well as my private journal; this was by the request of Capt. Bennet and his company.

Nothing of much importance transpired after this until we reached the city of the Great Salt Lake which was on the 23rd of Sept (1850).

The diary of Jonathan Oldham Duke also mentions the death of Grandpa Luther Warner as follows:

Traveled on in company with Br. Maler and Adams and Br. Richard Smith to the Bluffs where we stayed about a week and moved down to the lower ferry with Br. Smith and joined Br. Steven (Chadwick) Perry;s ten in David Bennetts 50 in James Paces 100.

Crossed the Missouri and started on the 13 of June and traveled 12 miles and camped at a point of timber. This night brother Luther Warner was taken sick with the Cholera.

14th Capt. Bennett thought it expedient for the company to move on leaving our ten to take care of Br. Warner who died the same day. After intering him as decently as circumstances would admit this evening we hald a prayer meeting.

15th Moved forward to overtake the company who had forsaken us in so cowardly a manner when the destroyer first made his attack upon us. We had traveled more than 12 miles before we met David Bennett the Captain of our fifty who informed us that our beloved Sister Margaret Kennedy Dana, the wife of Chalres R. Dana had fallen prey to the destroying plague and that everal more were at the point of death . . . we camped early this afternoon near Bennetts Company . . . at this place which we called Cholera Creek five of our brethren and Sisters were buried . .

16th Camp moved on 6 miles and stayed to bury Br. Keyes at our noon halt who had died on the road. Traveled 8 miles further and camped at a point of timber. This night the Indians stole two horses which belonged to Henry Kinsley.

In the diary of John Hardison Redd we glean a few more details of the cholera deaths of June 1848:

Tuesday morning June the 18th. Fine weather with the wind still to the south we are on the west bank of the weeping water and Capt. David Bennett with the 2nd 50 encamped on the opposite bank. We have accts of one death more amongst them viz. Perry Kies/Keyes. Their health seems a little improving this morning. We are still blessed with tolerable health in our camp. . .

Friday morning June 21st. Fine weather this morning and our camps in tolerable health and condition. We passed Capt. Bennetts company yesterday about 1 o’clock. We suppose them at this time to be in our reare about 5 miles.

Wednesday morning June 26yh We had quiet a rain last night. We have the wind to the southwest this morning and a prospect of better weather. Capt. Bennetts camp (the 2nd 50) arrived yesterday and are encamped near us. All seem to be in tolerable spirits. The camps were called together this morning to establish rules and regulations for the safety progress and welfare of the camps. Capt. Pace and Capt Sessions very appropriately addressed the camps . . . I have this morning received a correct statement of the deaths which has occurred in Capt. Bennets Company which I will here insert: Luther Warner who died the 13th of June, Margarett Daney/Dana wife of Charles R. Dana died June 14th. Harriet Dilley wife of David died June 14th, Ambrose Nichols died June the 14th, John Smith died June 16th. Amanda Herrick died June 16th and Perry Kies/Keyes died June 17th. All supposed to die of cholrea and east of the weeping water. Capt. Bennetts company have lost two horses supposed to be stolen by Indians. We have sent a letter back this morning to Kanesville addressed to Elder O. Hide . . .

So from the above-referenced diaries we learn that Grandpa Luther Warner departed the Kanesville area with the James Pace Company under the leadership of Captain David Bennett’s 2nd fifty on June 11, 1850. They had crossed the Missouri River and gone only about 12 miles when Grandpa took ill with cholera, dying most likely on June 14, 1850.

Another notation I scanned in the Journal History was that Luther Warner “left a rather helpless family.”159 Unfortunately, the document did not mention any other names. This particular travel season, cholera was apparently running rampant. While scanning the page in the Journal History where I found Grandpa Luther’s death record, I counted 57 other deaths recorded on that one page alone!

Salt Lake City would join the civilized world in June 1850 with the first printing of the Deseret News. Willard Richards was the editor, and it is him we can thank for numerous articles where the names of our ancestors can be traced. A free public library also opened in Salt Lake in 1850.

On September 22, 1850, Grandpa Charles and others, using their teams and wagons, helped a Sister Snider move.

Ward records indicate a meeting was held on September 27, 1850, regarding the division of land. Undoubtedly, families had already settled and built cabins on their property. The Daltons owned the following:

Block 32

Harry Dalton Lot 2

Edward Dalton Lot 3

John Dalton Lot 4

Charles Dalton Lot 5

Block 40

Simon C. DaltonLot 5

Charles W. DaltonLot 7

In 1998, Grandpa Charles’ property is a blacktop-covered parking lot for a Barnes and Noble Book Store and strip mall. Across the street in different directions are a Wendy’s, Burger King and Fred Meyer.

In 1851, the following Daltons were listed on the 10th Ward records.

Charles Dalton John Dalton Simon C. Dalton Harry Dalton Permelia Warner

Mary Dalton Rebecca Dalton Elnora Dalton Isabel Dalton Isaac Warner

Luther Dalton Sophia Dalton Mary R. Berry/Dalton Amanda Dalton Thirsa Warner

Luther Cranmer Francis Dalton Sarah Warner

(Rebecca’s brother) Tierza Dalton Charles Warner

Several known family members are missing from these lists, including the three mysterious children of Charles and Mary Dalton.

1.Charles A. Berry (Dalton). He should be here. He is only 6 years old and lived to an old age.

2.Charles W. Dalton. He was called on a mission to help settle Iron County in December 1850.

3.Edward Dalton. He moved to Parowan, Utah, in May 1851. Became mayor in 1870s.

4.Lura Warner-Dalton and her two children. Remember, Simon supposedly married her back in Iowa. The entire family is here, so where is Lura. I think she and her children are deceased.

Speaking of missing people, I should update you on Henry Simon Dalton (son of Henry who drowned) who had joined his cousins Edward and Harry in the Mormon Battalion. Henry was released from the Battalion in Los Angeles on July 16, 1847. He did not immediately rejoin his family in Utah but stayed in California until the summer of 1849. In California he got married and had one child. By 1850 he had moved to Utah and settled in Centerville.

A meeting regarding the building of the tabernacle (third bowery) was held in the school house in May 1851. This tabernacle is now commonly referred to as the “old Tabernacle.” Two and a half months were required to complete its foundation. It was constructed of adobe and had a sloping roof covered with wooden shingles. It had a seating capacity of 2,500. At this planning meeting Charles Dalton donated $10 in blacksmithing160 towards the construction of the “old Tabernacle.”

There seems to have been several forms of tithing: 1) property tithing, 2) labor tithing, and 3) product tithing. Ward records show a receipt showing Grandpa Charles’ ‘property’ tithing being paid in full as of September 10, 1851.

Ward records for October 1851 show other tithing was also due and paid as follows:

Sum TotalDue

John Dalton$540$54pd in full

Charles Dalton$155$15.50Credited $15

Simon C. Dalton$928$92.80pd

Permelia Warner$189$18.90pd in full

Isaac Warner$69$6.90pd in full

This may have been just the money they “earned” working at the Church Farm. They may have had other forms of employment elsewhere.

While residing in the 10th Ward, Grandpa Charles was privileged to baptize his son, John Luther, on April 1, 1852. He was confirmed by Bishop Pettegrew on the same day.161 It must have been a proud moment for Grandpa to see his only son commit himself to the gospel principals and follow in the Lord’s footsteps.

Convening in the “old” Tabernacle for the October 7, 1852, General Conference, Charles Dalton was called on a mission “to preach the gospel to Israel in the valleys of the mountains.” We know nothing about this mission. However, barely one month later, November 15, Grandpa Charles sells his property in the 10th Ward for $150 to David Miller.162

We next find a Charles Dalton residing in the American Fork (Ward/Branch) in December 1852.163 American Fork is about 20 miles south of Salt Lake City. I am not convinced that this person is “our” Charles. It could be his nephew, Charles W. Dalton who is known to have moved to southern Utah. I found no other documents linking Grandpa to American Fork.

Many of the mission calls Brigham Young issued during this time period were colonizing missions. When President Young called for all the Saints throughout the world to gather to the valleys of the mountains, he did not contemplate that they should all dwell in Salt Lake City, or even in the adjacent valleys. The confines of “Deseret”, which is what the Saints chose to call the territory, was to embrace an area three times the present size of Utah. It was the dream of the Prophet to fill the habitable portions of this entire area with Saints. Thus when callings came for the founding of settlements, the Saints considered them a sacred obligation. By the close of 1852 the population of Utah is estimated to have been between 25,000 and 30,000.

In February 1853, ground was broken for the foundation of the Salt Lake Temple. After their fervent efforts in constructing the Nauvoo Temple, and then to have it so contemptibly despoiled, Charles and Mary must have been thrilled to attend the ceremony of the laying of the corner stone of this new Temple on April 6, 1853. What they, of course, did not know at the time was that this Temple would not be completed until two years after Grandpa’s death. As dedicated a Saint as he was, he surely sacrificed a portion of his time and funds to the construction of this massive edifice. Three other Temples were completed before Charles died: one in St. George (4/1877), one in Manti (5/1884) and one in Logan (5/1888).

Another excerpt from the diary of Hosea Stout occurs on Wednesday, December 28, 1853, in Salt Lake City. I do not for sure that this is “our” Charles. I don’t know where Grandpa is living at this time, but my guess is that it is Grandpa. He was often asked to “preach” the gospel. However, it’s possible that the person involved is Grandpa’s nephew Charles W. Dalton. I believe Charles W. is likely down in Iron County at this time. In 1852 he was in Beaver, UT; 1856 in Cedar City. Whoever it was, Hosea Stout says,

Went to Jonathan Smith’s, then back again. Attended meeting. Charles Dalton preached. Very snowy, disagreeable evening and some 8 or 9 of us staid with Mother Taylor.164

March 1854 brings a number of changes into the Charles Dalton family. First, they appear to be living in Farmington, Utah (20 miles north of Salt Lake City). But most dramatically, Grandpa Charles takes a second wife. He is following in the footsteps of his brothers and has entered plural marriage. Her name is Eunice Daniels. She is the daughter of Sheffield and Abigail (Warren) Daniels.165 The only description we garnered of Eunice is that she wore ringlets.

Eunice’s family joined the church in Ohio probably sometime in 1831. They moved with the Saints to Missouri. Eunice was born on July 29, 1832, in Jackson County, Missouri. As evidenced by her siblings’ births, the family followed the Church as it moved to Clay County, where Lehi was born in 1835, and to Caldwell County, where another daughter, Philena was born in 1838. The family had at least nine children. When the Saints were run out of Missouri, the Daniels family settled in Lee County, Iowa, just across the Mississippi from Nauvoo, where numerous other Mormons also settled. Eunice was baptized in 1841.166 Eunice’s father died by 1844 and her mother remarried a Mr. Christopher Williams. This combined family is found on the 1850 Salt Lake City, Utah, census where Eunice is shown as being 18 years old.

We don’t know how Charles and Eunice met or how long they knew each other before they were married. Eunice was 22 and Charles was 43. Generally speaking, couples who entered into plural marriage did not have long courtships. One dilemma Mormon women encountered was an excess of single women and a shortage of Mormon men. Compounding this discrepancy, the church strongly emphasized marriage within the faith. For the Latter-Day Saints, the Lord’s solution to this predicament was polygamy. And that is as far as I am going to take this hotly debated issue.

Eunice and Charles were married at least three times. The first marriage was undoubtedly a civil ceremony performed by the local bishop. My evidence for these statements is as follows:

1.Eunice Daniels-Dalton signed a “rebaptism” record as Eunice Dalton on March 26, 1854.167 This is one month before their known sealing/marriage date. Mary and Charles were also both rebaptized on this date.

2.They were sealed/married on April 23, 1854, at 12:50 p.m. by Heber C. Kimball.168 This ceremony was performed in the President’s Office before the Endowment House opened. The rule was that if at all possible, sealings performed in the President’s Office should be redone once the Endowment House opened. It opened in May 1855, at which time Charles Dalton was on his mission to Salmon River.

3.Charles and Eunice were resealed in the Endowment House on May 9, 1856, by Heber C. Kimball while Charles was home for a brief time during his mission.169

The Endowment House was a sort of interim temple. Baptisms for the dead were performed there, endowments were given and marriages were sealed for time and eternity within its walls. It was torn down in 1889 because there were then three operating Temples and the Salt Lake Temple would open in less than four years.

As far as the rebaptisms go, this seems to have been a popular practice of the early Saints. Whenever they wanted to rededicate themselves to the Church for whatever reason, they were rebaptized. Maybe after taking this giant leap into polygamy, Charles, Mary and Eunice decided they needed to recommit themselves to the gospel.

On February 6 and 7, 1855, a grand festival honoring those who had served in the Mormon Battalion commenced. Charles, Mary and Eunice had three nephews who belonged to that illustrious band and would certainly have attended such a celebration.

Eunice bore Charles a son on February 11, 1855.170 He was born in Farmington and they named him Dell Dalton. Two months later, at the annual conference of April 6, 1855, President Young read the names of 27 elders who were called to labor among the Indians in what was then Oregon Territory. Charles Dalton was one of those 27 men.171

SALMON RIVER MISSION

In the year 1855, Brigham Young called about 300 colonists to establish Mormon settlements.172 One group numbering over 100 was sent into Nevada under the leadership of Orson Hyde; another under George A. Smith, went south into Iron County. This group included Charles W. Dalton and Edward Dalton, nephews of “our” Charles.

Colonizing expeditions had an interesting organization. They had a Bishopric or Presidency who would preside in the new settlement. It had a blacksmith, tailor, harness maker, tinsmith, miller, carpenter, mason, farmers, etc. If possible it had a doctor, a merchant, and a skilled mechanic. It was the nucleus of a new community. Other trades would follow and the town would expand.

In Grandpa’s case, the missionaries were to be prepared to leave within five or six weeks. Each of the men were asked to take provisions for one year including 3 bushels of wheat, 300 lbs of flour and seed suitable for cultivation in the northern climate. Their instructions were:

Go into Salmon River Country, Oregon Territory. Many tribes converge in the area to fish and hunt. Choose an appropriate location and found upon that a mission. Teach them the arts of husbandry and peace according to our gospel plan.

Following are excerpts from Grandpa Charles’ Salmon River/Ft. Limhi Mission diary:173

1855

May 15/18:

Started from home on mission. Swam our cattle and horses and camped on the west bank with all the Carson Valley Mission. All was well. We organized ourselves into a traveling capacity.

Thurs, 24:

Traveled 15 miles. Camped at Santone Springs 1 mile from the cutoff.

Tues, 29:

This morning paid $11 to McArthur for crossing the bridge. Brother Leavitt traded an American mare for four wild horses and gave a heifer to boot and traded a cow for a bull. Traveled 18 miles and camped on the banks of the Snake River.

June 3:

Traveled 15 miles up the river in on a northeast direction through sage and sand.

Some timber on the river such as cottonwood and willow. Camped for the night.

Friday, 8:

Traveled 24 miles over sage and sand. Men and teams suffered for water. Camped on Spring Creek.

Tues, 12:

Traveled 15 miles. Camped on a branch of the Salmon River. O-rock-ock-ca, the Bannock Indian chief, heard that we were coming. He rode 1 day and a half to meet us and wanted Brother Smith to stop on his land and show them how to work.

Thurs, 14:

President T.S. Smith, Durfee, Moore, Cummings and Leavitt with 6 horses and five days provisions started down the Salmon River to find a location for the mission. The chief and his family went with them. The rest remained in camp.

Mon,18:

Traveled 12 miles over one mountain and made some road and arrived at our destination. 433 miles.

Thur, 21:

Drawed some poles in forenoon. Then worked in the shop. A band of Nez Perce Indians of about 100 camped near by. All friendly.

For protection, the missionaries built a fort consisting of 25 small cabins inside a timber stockade, which was 16 rods square. A Spanish wall stock enclosure, 16 rods square, was also constructed; it abutted the fort on one side.

The Spanish wall was made by first erecting a framework of planks into which was poured a native clay mixed with water. This wet clay, when allowed to dry, formed a kind of mud cement. A very small section of this Spanish Wall still stands in the year 2000. Another one of the first things accomplished by the missionaries was the construction of an irrigation ditch. After plowing about 8 acres, they planted corn, turnips, peas, beans and potatoes. A blacksmith shop and sawmill were built as well.174

Sun, 24:

Went to meeting. The Nez Perce chief started for home. Ezra Barnard is sick but getting better. Isaac Sheppard has been trying to get a squaw to live with ever since we have been on the Salmon River. He took one into his house to keep unbenouns to the President or to anyone else of the mission until in the afternoon he then told of it. On the 25th the President made him turn her away.

Thur, 28:

Cleared off some ground for plowing and planted potatoes.

Sat, 30:

Went afishing [sic].

July 3:

Helped build a fish dam.

Sat, 7:

Worked in the shop.

Wed, 11:

Worked on the house.

Sun, 15:

Went to meeting. Brother Evert Lish had his trial for disobeying council. Trial was adjourned until next Sunday.

Mon, 16:

I was sick.

Sun, 22:

Blackfoot Indians stole some horses from the Bannocks and one from Ezra Barnard. The Indians and four brethren followed them. Did not overtake them.

Sat, 28:

Drawed fort logs and washed at night. Blackfoot tribe stealed a horse.

August 4:

Washed and made a broom.

Wed, 8:

Set a pit and fired it.

Sun, 12:

Went to meeting and wrote four letters home.

Being far from home and assuredly missing his family, it may have been on this occasion that Grandpa wrote the following poem to Grandma:175

Mary Elizabeth

Mary, my kind and faithful friend the partner of my early youth;

Still from my home my steps I bend To teach the principles of truth.

How oft in evenings’ silent gloom I, to some lonely spot retire,

Thy love and kindness call to mind, Then lift my voice in humble prayer.

O Lord, extend thine arm of love around the partners of my heart,

For thou has spoken from above and called me with my all to part.

Preserve their souls in perfect peace, from sickness, sorrow, pain and death,

Until our pilgrimage here shall cease and we may in thy presence rest.

Another day has fled and gone, the sun declines in western skies;

the birds retired have ceased their song, Let ours in pure devotion rise.

When restless on my couch I lie, I try to sleep still sleep will ply,

Then doth memory’s brighter power Through that lone night and midnight hour.

Keep these few lines till time shall end, in memory of your dearest friend,

Then lift your voice to God so true, for him who wrote the lines to you.

Charles Dalton

(Mary, does that heart which loved me once, love me still?)

Fri, 17:

Raked and cocked hay.

Thur, 23:

Cut house logs.

Fri, 24:

Cut house logs. Joseph Parry is sick. Hands laid on him. Healed immediately.

Fri, 31:

Morning, ice 1/4 inch thick; hued house logs for my house.

Sept 4:

Went hunting with the whole camp.

Fri, 7:

Morning, ground covered with white frost. Set a pit and worked in the shop making a bear trap.

Wed, 12:

Worked at my house. In the evening two of the Shoshony Indians came to the fort and said that the Oregon Soldiers ravaged their squaws, shot four Indians, hung one and stole 30 of their horses and then left for the Dalls. This horrible deed was committed at or near Carmash Prairie.

Sat, 15:

Worked at the shop. Made nails and hinges.

Thur, 20:

Worked at my house. A Frenchman by the name of Manuel brought some letters from our folks. Two of my family are very sick. (Letter dated August 12, 1855).

Sat, 22:

Drawed adobes for chimney and washed.

Tues, 25:

Built my chimney to the joint.

Wed, 26:

Built it to the roof.

Thur, 27:

Commenced sewing wheat. I repaired the plow.

Sat:, 29:

Washed. The mail came in at 3 o’clock pm. I received one letter dated September 11 (1855) from my family. B.F. Cummings, Lot Smith and John R. Coffin brought the mail.

October 7:

Went to meeting. Called on by the President to preach signs of the times.

Tues, 9:

Dragged in wheat.

Fri, 12:

Plowed on the bottoms.

Mon, 15:

Covered my house with dirt.

Sun, 21:

Preached to the Indians. Baptized by G.W. Hill. 55 confirmed by Charles Dolten, J. Parry and William Burgess.

Thur, 25:

Watered wheat.

Mon, 29:

Made fence.

November 2:

Worked in shop fixing plows.

Wed, 7:

Worked in the shop. Two Indians came and reported a battle had been fought by the Nez Perce and U.S. soldiers.

Mon, 12:

Stormed. Fixed my doors.

Sat, 17:

Went hunting. The brethren returned from Salt Lake City. J.W. Browning got his leg broke by his horse falling with him. G. Belnap took sick with tooth ache. The rest all well. Four women came with them and 7 children, 12 wagons, 66 head of cattle. Donations equally divided.

Thur, 22:

Drawed wood for cole.

Sat, 24:

Set a cole pit. Fired it.

Mon, 26:

Tended the cole pit.

Fri, 30:

Worked in the shop.

December 2:

Went to meeting. Called on by the President to preach.

Tues, 4:

Nine of the mission started for Salt Lake, namely: Joseph Parry, B.H. Watts, G.W. Hill, A. Zundell, Ira Ames, William Batchelor, William Burch, Thomas Butterfield, Isaac Shepherd, 6 yoke of oxen, 3 wagons, 4 horses. I wrote to my family.

The mission lost its crops due to crickets during both its first and second years at Fort Limhi. This catastrophe meant men had to be sent to the Valley for supplies to see them through those winters. The mission suffered greatly for the want of bread. For weeks they lived on fish, butter and milk.176

Sat, 8:

Fixed my wagon.

Thur, 13:

Worked in the shop.

Sun, 16:

Went to meeting. Called on by the President to preach.

Fri, 21:

Worked in the shop.

Tues, 25:

Celebrated Christmas. Went to a dance in the evening.

Thur, 27:

Studied Shoshony. Very cold.

Mon, 31:

Studied Shoshony.

1856:

January 1:

Celebrated the new year. Went to a party in the evening.

Sat, 5:

Drawed wood. Clark moved out of my house.

Wed, 9:

Forenoon, went with the President to Manuels. Drawed cole wood.

Mon, 21:

I was sick. Pain in my chest.

Sat, 26:

Fixed my floor and went to sword exercise.

Tues, 29:

Made a chair.

Wed, 30:

N. Leavitt, one ox dead. G. Belnap, one ox dead. Worked in the shop, made 8

knives.

February 1:

Made a lock to my door.

Wed, 6:

Made crackers to take on the road.

Sat, 9:

Worked in the shop. In the evening went to meeting.

Mon, 11:

Made crackers.

Wed, 13:

I was sick.

Thur, 14:

I was sick.

Wed, 20:

Worked in the shop.

Fri, 22:

I was sick.

Thur, 28:

Read a history of the Jews.

Fri, 29:

Made linch pins to my wagon and fixed Durfee’s gun.

March 1:

Sawed some wood and studied Shoshony.

Fri, 7:

Worked in the shop making spurs.

Tues, 11:

11 o’clock started for Salt Lake Valley. Traveled up the river to the second creek and camped for the night. Snow knee deep above the canyon.

Fri, 14:

Bannock chief with us. Traveled 10 miles. Half of the way snow belly deep on the horses and camped Quacking Asp Grove.

Thur, 20:

Traveled 13 miles. Snow from 1 to 2 feet deep. Camped at Lone Tree. Thawing very fast. Slept on snow and water.

Sat 22:

Four days and nights no feed for our horses. Barber, no provisions. I have fed five times. Traveled one and a half miles. Found field. Let our horses eat. Crust on the snow. Very hard traveling. Went on and crossed the Snake River on the ice about 5 miles from the Fort. Camped 1 mile above the fort. Snow from 6 to 12 inches deep. Still thawing. Traveled 11 miles.

Thur, 27:

1 o’clock traveled 17 miles. Stopped and let our horses feed on Deep Creek. Snow most of the way 6 inches deep. Good feed. Packed up and traveled 6 miles round by the mountain to shun the snow and about halfway between the two creeks below the mouns on the Malad. Some feed for the horses. The country mostly burned over. D. Stephens provisions all gone. T.S. Smith and Offenburges provisions all gone, and some of us over 100 miles from home. J.C. Clark’s provisions all gone.

Fri, 28:

Traveled 12 miles. Called at Barnard’s Fort. They say that they have nothing but bread and water to eat. Two miles beyond the fort we stopped and let our horses eat. Traveled 11 miles. Forded Bear River and on the banks snow most of the way. Saw John Barnard. Had heard from my folks said they were all well.

Sun, 30:

Traveled 12 miles. Stopped at Bingham Fort. Fed our horses and got some breakfast. West to Weber Fort and took supper with Ira Spalding. Got home at 12 o’clock at night. Traveled 36 miles on foot.

Grandpa is now home — back in Farmington. But he doesn’t take a break.

April 1:

Got out some dung.

Wed, 2:

Had a little plowing. My cattle all dead. But one cow.

Little Dell Dalton is blessed by Abraham Rose and John Gleason on April 3, 1856, at the Farmington Ward.177 Perusing these old ward records, one thing I have noticed is that the babies were not blessed until they were about a year old.

Fri, 4:

Planted potatoes.

Sun, 6:

Went to Salt Lake. General Conference.

Fri, 11:

Fixed fence around my garden. Went to the missionary party in the courthouse.

Sat 12:

Went to see my brother John four miles south of Salt Lake City. Returned home.

Mon 14:

Rented some land. Hired some oxen to put in some wheat.

Fri, 18:

Made a cow yard and went to Henry S. Doltons (nephew).

Sat, 19:

Went to John Doltens (brother), 4 miles south of the city, to a party.

Wed, 23:

Plowed and dragged. Finished sowing wheat.

Wed, 30:

Worked at my adobe yard.

May 5 to June 16:

Drawed 26 loads of wood from the mountains, two loads of slabs from the canyons. Went four times to Salt Lake City and plowed my garden by home and hoed it. June 2: Paid Daniel Miller $5 for 25 lbs of flour. Built a room 10 x 18 and a back house and on the 16th again started on my mission for Salmon River. Traveled to Birch Creek and camped.

Grandpa was home in Farmington all of April, May and half of June. On May 1 he performed some confirmations at the Farmington Ward which held Sunday services on the second floor of the Courthouse. Eunice and Charles were sealed in the Endowment House on May 9. Before Grandpa leaves to go back to Ft. Limhi, Eunice very likely informed him she was in the ‘family way’.

June 22:

Traveled to the head of the Malad.

Thur, 26:

Went to Fort and got a wagon. Camped near the ferry on Snake River. The flies very bad.

Mon, 30:

Sheared up the boat and corked it.

July 4:

Traveled 16 miles. Camped on Medicine Lodge Creek.

Fri, 11:

This day ate the last of my provisions. Traveled 25 miles and arrived at Ft. Limhi.

Sat, 12:

Cleaned my house and sold my shirt for a salmon. Ira Ames and R.B. Margetts lives with me. The crickets have eaten most of the wheat.

Mon, 21:

Harvested barley.

Thr, 24:

Worked in the shop.

Mon, 28:

Started for home. Fourteen men and one Indian boy, 13 wagons, 52 oxen, 1 cow and 9 horses. Traveled 25 miles and camped on Durfee Creek.

Note that Grandpa was only at Fort Limhi about two weeks before he turned around and went back to Farmington!

August 4:

Traveled 28 mi. Camped four miles from the fort. Wind blew very hard in our faces all day. Very dusty.

Wed, 6:

Stopped at Fort Hall and got 47 pounds of flour. We were all out of bread. Forded the Portneuf and made a bridge over the slough. Traveled 30 miles and camped on the Bannock Creek.

Mon, 11:

Traveled 28 miles. Camped at the Big Spring between Will Creek and Ogden.

Grandpa is back in Farmington. He is apparently very busy at home because he does not take the time to write in his diary. He is home half of August, all of September, October, November, December, January and most of February. When he resumes his journal he has two major announcements.

First: “My wife died November 28, 1856.”

This would be Grandma Mary who was not yet 31 years old. We do not know what she died of. This diary account, confirms that Grandpa Charles was not on his mission when Grandma died, but at home with the family.

Second: “I had a son born February 12, 1857.”

This would be Eunice’s second child. They named him Charles Sheffield. He was born in Farmington. Grandpa’s diary continues:

Started on mission (again).

1857:

February 23:

Came to Ogden City. Stayed one day waiting for horses to start with. Got 2 horses. One from Brother Leavitt and one from Brother Shaw.

March 3:

We returned to Barnard’s Fort.

Sun, 8:

Preached and preached again in the evening.

Thur, 12:

Traveled and camped at Swallow Creek. 16 inches of snow.

Thur, 19:

Let our horses rest. Very hard wind with rain and snow.

Wed, 25:

Traveled. Arrived at Fort Limhi. Brethren all well.

Thur, 26:

Clean out the shop. Fixed T.S. Smith’s plow. My tools broke and lost. Brethren sowing wheat. Preached in the evening.

April 1:

Worked in the shop.

Tue, 7:

Worked in the shop. Wrote a letter home.

Sat, 11:

Worked in the shop fixing plows and guns.

Thur, 16:

Made fence for some of the brethren.

Sat, 25:

Worked some and hunted. Organized a guard.

Tue, 28:

Watered wheat and worked in the shop. Set two axes and ground them.

May 2:

Helped clean the fort.

Wed, 6:

Worked on public works.

Fri, 8:

Worked in the shop. President B. Young came in with his company of 54 wagons, 168 horses, 115 men, 22 women and 4 boys.

Sun, 10:

Went to meeting. Brothers B. Young, H.C. Kimball, D.H. Wells, Orson Hyde, F.D. Richards, L. Snow and I. Young preached. Chief Snag with a large band of Indians came to the fort.

Wed, 13:

Repaired wagons until 12 o’clock. The company then got teams and started for home.

Thur, 14:

Worked in the shop.

Fri, 22:

Washed my clothes.

Mon 25:

Cut house logs.

Fri 29:

Watered wheat.

June 2:

Built a fish trap on the second creek.

Sat 6:

Watered wheat.

Mon, 8:

Company went to the mountains.

Thur, 11:

Took down my chimney and built it over and fixed my house.

Mon, 15:

Baked crackers.

Wed, 16:

Fixed for starting home.

Wed, 24:

Camped on Snake River.

Thur, 25:

Traveled until noon. Stopped at Three Mouns. Repaired the boat and built a raft and commenced to ferry. Took one load over on raft and let go downstream and crossed in a small boat. It took us Friday 26 and Saturday 27 until 2 o’clock. Fixed up our wagon. Traveled. Camped on Lewis’ Fork.

July 3:

Arrived home at 10 o’clock in the evening. Found my family all well. Went to work harvesting, 23 days on the church farm. Drawed five loads of wood and two of slabs, one of boards from the canyon. Paid $6 for 1 pair coarse shoes for myself. Repaired my wagon. Made a new bed besides doing other jobs of work. Settled with Jacob Earl. He had my son 14 years old and my oxen and wagon to work for him from the 22 of February till the 3rd of July. He made my wife a churn and my son 1 pair of low coarse shoes. This was worth $6, which is all that he was willing to or did give for four months and 11 days work with 1 yoke of oxen, 1 wagon and my son 14 years old. Besides he lost my axe worth $5 and was not willing nor did not pay for that. He plowed my garden and did not tend it and let it grow to weeds and drawed one load of wood which was all the recompense that I got so I started again on my mission the 15th of October (1857). Taking my family with me.

I’d say Grandpa was a might miffed at this Mr. Jacob Earl. But at last he’s taking Eunice, her two toddler sons and John Luther back to Ft. Limhi with him. That must be why he cleaned the house just before he left!

We located the following blessing for John Luther Dalton. It was not dated so we are not sure how old John Luther was when he received this blessing. However, we were able to determine it was given sometime after 1856 but before John Luther went on his mission to England in 1863. It was a common practice for Patriarical Blessings to be given to young children and then again in later life. I have inserted the blessing here because I have a feeling it may have been given at the time John Luther joined his father at Fort Limhi. The Salmon River Mission booklet by Kate B. Carter “hints” that John Luther was actually called on a mission to Salmon River, and even though John Luther is only 15 years old, his name does appear on a plaque at Ft. Limhi as one of the missionaries. The blessing could also have been given just before John Luther went on his mission to England. But one phrase “thou art in thy youth” strikes me as being applied to someone 15 rather than 19 years of age.

A blessing upon the head of John Luther Dotten (both the l and the t are crossed as if they are two t’s) the son of Charles and Mary Elizabeth born Nauvoo, Hancock Co., Ills. October 18, 1843. Given by John Smith, Patriarch.

Bro. John. In the name of Jesus of Nazereth I place my hands upon thy head to pronounce and seal a blessing upon thee. Thou art in thy youth and you cannot comprehend the blessings which are for you. There is a great and mighty work for you to do so I say unto you be faithful in keeping the commandments of God and you shall be blessed with all the blessings of Abraham, Isaac and Jacob for thou art of the blood of Joseph through the loins of Mannassah, thou art a lawful heir to the Priesthood and to all the blessings of the new and everlasing covenant. In due time you shall be called to administer in the house of the Lord and angels shall visit thee there; and when thou shall be absent from thy father’s house to proclaim the everlasting gospel unto the nations of the earth, they mouth shall be opened and thy tongue loosed that those as well as many others shall be astonished at thy words even to confounding of the wisdom of the wicked and thy voice shall be made to roar even like the young lion in the forest. Thy name shall be held in honorable remembrance and shall be written in the Lambs book of life. In the due time of the Lord thou shalt have a companion that shall seek to honor thee and to comfort thee, thy sons and daughters shall be many and mighty in the Priesthood, this blessing I seal upon thy had in the name of Jesus of Nazereth and you shall have power to come forth in the morning of the first resurrection with the just, even so. Amen. Robert L. Campell, Recorder.

From this point, Grandpa’s diary is very brief.

No dates: Stopped and stacked some wheat I raised at Ogden hole. Then went on to Willow Creek. Stayed there 5 days. Then the company came on and then we all started for Salmon River and arrived here the last of November. Went and thrashed my grain. Built a garner, cleaned my wheat and took care of it. A.G. 38½, I.A. 50, I had 51½ , making in all 140 bushels.

On the 22 of December (1857) I was called on by T.S. Smith to marry Thomas Day to a squaw, which I did. She stayed about 1 week and left him. Ezra Barnard was married on the 28th and on the 14th of January she left him and the Indians stole an ox and killed him and started for the other river. Six other brethren followed them, took a horse from them and returned home.My anvil got broke and I mended it. From this time things passed on about as usual. Although they were very sorry we fed another war party of Shoshone. We fed the Indians that were around us every day. Brother Day’s squaw returned. R.B. Margetts married a squaw. We moved the herd east of the fort on the bench and moved the newly made fort to the old one, repaired the corell, made some new plows, repaired the old ones and were ready to go to seeding when on the 25th of February (1858) a party of Bannock and Shoshone Indians to the number of 200-300 headed by one Powell a mountaineer made an attack on the herd, killed Br. George McBride and scalped him. Killed Br. James Miller, wounded brs. Fountain Welch, Andrew Quigley, T.S. Smith, Haskel, Shirtliff and Oliver Robinson and shooting several others. Two shots was made at me. They drove off 210 head of cattle and 30 horses. 18 head of cattle returned. The Indians are continually prowling about.

1858:

On Feb. 28th started mail (message for help) for Salt Lake City by E.T. Barnard and B.H. Watts. We put the Fort in a state of defense. The Shoshone Chiefs sent for a treaty, and the 9th of March they brought back 28 head of cattle and said that the Bannocks had killed one squaw and taken all the rest of the cattle and horses and gone off. One Indian gave T.S. Smith a horse for one ox that he killed. R.B. Margetts and I have made a small cannon. I lost 5 head--2 oxen, 2 yearlings, and 1 calf. Had 2 cows left. An old Indian that herded for us last summer was the means of getting back the 28 head of cattle.

On February 28, a dispatch was sent to Brigham Young apprizing him of their situation. E. Barnard and B.H. Watts were chosen to carry the dispatch. The greatest secrecy had to be maintained in order to get the men safely out of the fort as there were two (supposedly) friendly Indian squaws residing in the fort. The two men made their break for help under the cover of darkness. It would be several weeks before the trapped missionaries knew if the men had made it.

In the meantime, I must tell you that Grandpa left out the best part about this so-called cannon! You’re gonna’ enjoy this tale.

Thus two weeks passed away awaiting news (help from Salt Lake). On March 1st R.B. Margetts, the blacksmith (Grandpa), with the assistance of D. Moore, began the construction of a howitzer. It was made of iron staves bound together by wagon-tire bands. This was to be used in defense of the fort. The friendly Indians who, since the tragedy, had settled near the fort, showed much curiosity as to its carrying power and its destructiveness when fired. The missionaries did not scruple in their wonderful description of this gun and there is no doubt the hostiles obtained some information of the “big gun” and what it would do, and that it had some weight in preventing an attack. It was love’s labor lost, however, for the first time it was fired it disappeared. Not a piece the weight of a pound could be found. Fortunately, no one was injured by the bursting of the gun, the precaution having been taken of firing it from the inside of a log bastion.178

You can get up off the floor now and we will continue with Grandpa’s diary:

March 11:

Brought 8 head more.

March 14:

Chief Snag Tete Bar and Too Beads came from Beaver head and camped at the Fort and expressed their indignation at the conduct of the Indians. Too Beads and Tete Bar went and got 5 horses and 2 cows. Peatimp brought one horse.

March 20:

11 of the Brethren returned from S.L. City with the mail.179

Sunday 21:

Things as usual.

Tuesday 23:

Seventy of the Brethren arrived here under the command of Col. Alexander Cunningham, fetching one cow and a calf that they took from Covewat’s land.

This ends Grandpa Charles’ journal of his Salmon River/Ft. Limhi Mission. The booklet, “Salmon River Mission” by Kate B. Carter gives us a tad bit more information taken from other diaries regarding Grandpa Charles’ activities during this Indian raid on the mission. Also, please remember that during this attack, Eunice, John Luther and his two little brothers were at the mission. Grandpa would certainly have been worried about their safety.

February 25, 1858, . . . the Indians were first observed by David Moore and Charles Dalton who were at work cleaning the mill race from ice in order to start the grist mill running.

and

The sun rose brightly. The herd was taken out by Fountain Welch, Andrew Quigley and Orson H. Rose at seven o’clock in the morning nearly one mile from the fort. All in peace and no one near. At one o’clock the hill was covered with Indians on both sides of Salmon River and a large body pushing hard for the herd. There were thirteen men gone from the fort. William Taylor was sent with nine men on horseback . . . We all ran as fast as possible over the hills. When near the Indians we found Fountain Welch, wounded, in a hollow. George McBride ran to the right of us to herd the cattle and was shot from his horse. Several guns shot at him! He was scalped and his horse taken. Andrew Quigley was shot, and after beating his head and breaking his skull, they left him for dead. O.H. Rose ran away in the hills. When the footmen got to the hollow, part of the Indians, with mountain prowlers at their head, were seen running the horses and cattle, and some seventy-five or more ran their horses to take us and we had to go toward the fort; they following us all the time, running their horses so as to shoot us. We kept them off by raising our guns to our faces and shooting one horse in the side. They shot several shots at us but none took effect. We helped Fountain Welch into the fort. T.S. Smith and Ezra Barnard, on horseback, tried to come to our aid. T.S. Smith was shot through the arm, not mortal, and had to go back to the fort. Charles Dalton went to the aid of the brethren and returned sound. There were eight men and teams at the lower fort. Some of them got in safely. H.V. Shurtliff and Oliver Robinson were wounded and James Miller was shot dead.

From the memoirs of Sarah Davis-Dalton, wife of Charles Sheffield Dalton, infant in arms at Ft. Limhi during the Indian attack, we have the following account as told by his father Charles Dalton to his sons as they grew to manhood:

Charles was one amongst those trying to drive their stock into the Fort while his wife, Eunice Daniels-Dalton and their two little boys watched from inside the Fort standing on a pile of logs with Charles Sheffield, the baby in her arms, the other little son, clung to her skirts. She watched her husband, fearing every moment he would be killed, make his way into the Fort with his cow between himself and an Indian with whom he had been very friendly. Charles, with his gun over his cow’s back never taking his eyes off the Indian with his bow and arrow. The Indian knew Charles was a good shot and was afraid to take action.180

Before proceeding, we need to take a deeper look into the Indian attack on Fort Limhi. First, one must understand what is happening back in the Salt Lake Valley. During the year 1857, for political reasons (which we won’t go into) President Buchanan decided to replace Brigham Young as governor of the Utah Territory. Anticipating a negative Mormon response to this move, Buchanan ordered an armed force of 2,500 soldiers under the command of Brevet General Albert Sidney Johnston to Utah to ensure that the new governor took office peacefully. Upon hearing that this Army was nearing Utah, President Young called out the Utah Territorial Militia and placed the territory on alert.

From past experience, the Mormons had grounds to distrust the government. They had already been run out of Ohio, Missouri and Illinois. In each of those places they had left behind homes, farms, personal treasures and deceased loved ones. They had finally reached their limit. If they were going to be run out of the Valley, this time there wouldn’t be anything left for the enemy to seize. President Young adopted a scorched-earth strategy of the entire northern region of Utah, including the total destruction of Salt Lake City, if necessary. Plans were being made for the Saints of northern Utah to evacuate their homes, barns, churches, etc. But they were to leave them kindle ready. If Johnston’s Army made it through Echo Canyon, fast moving riders would set the Valley ablaze!

Both Fort Bridger and Fort Supply were burned to the ground by the Mormons (who owned them) to prevent the Army from using them. As one man said, “We must destroy our property joyfully to disappoint our enemies”.

On September 25, 1857, the first shots were exchanged as a group of the Utah Territorial Militia ran off some of the Army’s livestock. Acting expedition commander Col. Alexander finally realized that his scattered command might be in for a fight. He then ordered all wagon supply trains to halt and wait for military escorts before proceeding. While waiting for their army escorts, three wagon trains were caught by the Utah Militia. Two wagon trains were captured and burned on the night of October 4. An additional 22 supply wagons under the leadership of Capt. Simpson were burned by Utah Militiamen on October 5. The Army lost roughly 70 wagons and a total of 368,000 pounds of military supplies in these incidents. They did not, however, lose a single life!!

Shortly after the loss of the supplies, Gen. Johnston arrived and ordered the expedition to press onto Salt Lake City. A heavy snowstorm blocked the mountain passes to Utah. It took the Army 15 days to travel 35 miles in 16 degrees below zero weather, only to find Fort Bridger in ashes. With the loss of so many of their supplies, the troops were not only freezing but starving. One soldier wrote,

. . . we went to bed hungry, got up hungry, and many times stayed hungry all day . . . we did not have nearly enough clothing to keep us warm . . . about all we could think about on those long miserable nights was how we were going to get even with the Mormons, and I sort of dreaded the horrible things that would take place.

Are you getting the picture? Fort Limhi was vulnerable to retaliation. In short, a man named B.F. Fickland, a volunteer officer in Johnston’s Army, was seeking recruits among the mountaineers for an onslaught on Fort Limhi to carry off the cattle and sell them to the army.181 Notable among these mountaineers was a man named John W. Powell, who often associated with the unfriendly Indians and frequently painted himself as they did. Corroborating this belief were the statements of a number of Indians who claimed that a majority of the stolen cattle were at once driven to the army for food and exchanged for such articles as the Indians desired. It is to John Powell then that the brethren at Fort Limhi attributed much of the bloodshed and death at the mission. This was Grandpa Charles’ opinion as well, as one statement in his diary attests.

But to end the Salmon River story, as late as March 21, 1858, the brethren continued to work on the defenses of the fort, cleaning wheat and caching it; also in standing guard and in repairing their wagons should word come to abandon the mission. On March 23 a company of 150 men arrived at Fort Limhi to escort the missionaries home. The Salmon River Mission was over.

THE LAST YEARS

The Charles Dalton family arrived back home in Farmington on April 18. They were hardly home long enough to sweep. Spring had arrived and the mountain passes holding back Johnston’s Army were open. The Army was still headed for the Valley and the people were determined to leave the Valley a waste land. Some residents carted their grain in specially constructed boxes to mills in Salt Lake City and/or other Utah counties, often returning several times to accomplish this task. Others buried it in the ground in pits lined, it is said, with pieces of furniture. Some farmers sold all or parts of their property for a fraction of its value; others speculated on a safe return.

The large-scale evacuation of Farmington began in May 1858.182 On the first day of that month Bishop Hess left to select a new location for his ward. Organized companies followed him with heavily laden wagons. The site selected for settlement was near Willow Creek, in Juab County, between present-day Mona and Nephi.

The ward’s cattle herd was taken beyond Willow Creek to Salt Creek. Although most of the people of Farmington apparently followed their bishop to the site selected by him, some are known to have stopped in Provo, Springville, Mona, Payson and Nephi. By May 24, Farmington was a ghost town.

Soon after their arrival in Utah County, Alley S. Rose, Charles O. Card, Joseph Pratt, Iachonius Barnard, and perhaps others, were sent back to Farmington as guards, with instructions to burn the town if the Army tried to take possession. Meanwhile, the displaced settlers built small log and willow huts at Willow Creek, hauled wood, plowed and planted potatoes and wheat.

Fortunately, Farmington was not to remain empty long. A few days after the June 12 meeting in Salt Lake City, at which the government investigating commission conferred with Utah authorities, the new settlement at Willow Creek heard of plans for a peaceful settlement. This meant they would be going home. Consequently, several farmers headed north to water their neglected crops, plant more seed, and repair fences in preparation for the official reoccupation.

On June 30, the settlers learned that four days earlier Johnston’s Army had passed quietly through a deserted Salt Lake City and had camped west of the Jordan River. To prevent desecration of the Salt Lake Temple, its several feet of foundation was completely filled in with dirt and plowed to give the appearance of a field of crops. The Army later moved onto Camp Floyd which is 30 miles south of the city. Brigham Young’s message of June 30 permitting the Saints to return to their homes was carried to Willow Creek by Milton D. Hammon on July 3, 1858.

Grandpa and Eunice and the kids all joined in this exodus to southern Utah. Whether they camped with the ward or joined relatives in another location is not known. But wherever they sojourned, I’m certain they were overjoyed to get back home; they’ve surely had enough excitement for one year.

With all their moving about during this year’s activities, Charles and his brothers may not have heard about the passing of their mother, Betsy Cooker Dalton for some months after her death on 21 September 1858. According to her tombstone at the Hazleton Cemetery in Buchanan County, Iowa, Grandma Betsy lived to be 90 years 8 months and 26 days old.

The next milestone for Grandpa is the birth of his fourth son, the third by Eunice. Orlando Dalton was born on February 3, 1859, in Centerville, Utah.183 John Luther Dalton is now 16 years old with three toddler brothers. Surely he is called upon to babysit them, which he probably considers an unmanly occupation at this particular age. I would hazard a guess that he would rather be out hunting or ogling the local female population. Then and again, maybe he’d rather be shoveling dung, slopping hogs or cleaning the privy.

The 1860 Utah census shows Charles and Eunice living in Salt Lake City (probably somewhere near Sugar House). Their property is valued at $300. His brother John lives next door. John manages the Church Farm, so Grandpa could be working for him. John’s property is valued at $2,000.

Charles Dalton50John Dalton58

Eunice Dalton25Rebecca64

Luther18Letitia25Wales

Del5Mary20Italy

Charles Jr3Ann28England

Orlando2Susanna4

Jared2

John J.9/12

Aaron7/12

Mary Ann10/12

Zina2

A fifth son, Don Carlos, was born in Sugar House on February 7, 1861.184

John Luther Dalton has left us the following account of the family’s move to Peterson (Weber City), Morgan County, Utah:185

In the spring of 1861 my father moved with his family which consisted of my father, Charles Dalton, my stepmother, Eunice Daniels Dalton, myself and my brothers Dell, Charles Sheffield, Orlando and Don Carlos--from Sugar House Ward, Salt Lake County, Utah. To Weber Valley, Morgan County, Utah. When we arrived at Peterson, all of the best locations were taken up. Among the settlers was a man by the name of Harmon who came from Whitesides Co., Illinois. Father made a trade with this Mr. Harmon as Harmon was desirous of leaving the countr. (Harmon was not of our faith.) Father let him have a pair of horses and got in pay his claim and yoke of ox.

Harmon’s health was quite poor. He claimed that his poor health was through an accident he had received through his horse having been killed by lightening while he was on his back. Now to the point. Harmon came from Whitesides, Illinois, and his horse was killed from under him by lightening. This statement set my father to thinking.

Father said at the time of the martyrdom of the Prophet Joseph Smith that there was a company of mob that came from Whitesides County led by a man by the name of Harmon and that this mob captain Harmon had his horse killed from under him by lightening.

Brother Thomas Johnson (generally called Tom Johnson) was living in Weber Valley at this time. Brother Johnson was in Nauvoo at the time of the martyrdom and was cognizant of the circumstances of the Whitesides County mob and the leader, Harmon, having his horse killed by lightening while he was on him. So my father told Brother Johnson Harmon’s story of having his horse and where he was from, etc. So father and Brother Johnson compared Harmon’s present story, also his actions and sayings while here with the mob incident in Illinois and they both came to conclusion that the Weber Valley Harmon and the Whitesides County mob leader Harmon was the same man. In accordance with decision father said he would ask Harmon about it.

On a bright sunny day in the spring of 1861 my father, myself and Mr. Harmon had walked down the river on the claim that Harmon had taken up and father had bought of him, to the lower west end of it. We sat down on the slope of a small hill while father told Mr. Harmon the circumstances of the Whitesides County mob leader and how his horse was killed by lightening and asked him if he were not the same Harmon (father had never seen this Whitesides County mob leader Harmon). Mr. Harmon strenuously denied it but admitted that the name and the circumstances were just alike. But he vowed and declared that he was not the same man, and that he had never heard of the other Harmon’s horse being killed or the mob. Said he had always felt kindly towards the Mormons and had been thinking of joining the church. But Mr. Harmon was alarmed so much so that he very soon left Weber Valley and never returned. And I don’t blame him, I would have done so to.

J. L. Dalton

Peterson is on the Weber River about a 12 miles up Weber Canyon; it was established in 1855 as Weber City. Grandpa Charles’ blacksmith shop was located where the Union Pacific Rail Station later stood. Farmers exchanged grain, flour or anything they had to pay for blacksmithing.

Their home was on a hill near the old school building overlooking Grandpa’s shop. They were living here when the first train came through.186

We were unable to find Grandpa’s property from any old deeds because Morgan County does not have any land records dating back to the 1860s. So with faith in our hearts and camera in hand, we headed for Peterson in hopes one of the locals could help us locate the property from the meager description we had. We were in luck, several people knew where the old depot stood and where the old school had been located.

Another son joined the family in Peterson on March 10, 1863. They named him Simon Dalton.187

At the age of 19, John Luther Dalton was called on a mission to England by President Brigham Young.188 Like all parents whose children leave home for the first time, whether it be a mission, military service or college, I’m sure Grandpa and Grandma Eunice had mixed feelings. Proud to see their son serving the Lord but concerned for his safety and sad because they would miss him. John Luther was set apart for his mission on April 18189 and departed on April 28, 1863.

He would certainly remember this trip across the plains more than he would his first journey when he was about five years old. One might conclude that since John Luther was an enthusiastic genealogist that he probably would have stopped in Wisconsin, Iowa and Michigan as he traveled back east to visit some of his aunts, uncles and cousins whom he hadn’t seen since he was less than five years old (if then).

John Luther was on his mission 3½ years. During that time, Eunice delivered another son, William Henry Dalton, on May 1, 1865, in Peterson.190 In England, John Luther did an extensive amount of genealogical research. As for his mission, we know nothing about his trials or successes.

We do know he met his future wife, Elizabeth Mary Studor, while he was there. Did he knock upon their door and teach them the gospel? As Saints, Elizabeth Studor and her family emigrated to America and Utah in early September 1866. They crossed the Atlantic on the ship “Caroline” in the company of other Saints. They went to Columbus, Nebraska, by rail and the rest of the way was traveled by mule team.191 Coincidentally, John Luther was a returning missionary in September 1866. He arrived in Salt Lake with the Thomas E. Rich ox-train on September 4.192 I assume these two trains, though described differently, were one and the same, but I could be wrong.

Elizabeth Studor-Dalton left the following account of her first meeting with Charles and Eunice Dalton. It gives us our one and only glimpse of Eunice Dalton’s personality.193

The first time mother (Elizabeth M. Studor-Dalton) saw Charles he was the superintendent of the Sunday School and came into church at sunset with his wife (Eunice). Someone asked her (Eunice) if she wanted a seat. She responded, ‘I already have one, I just want a place to put it’!

One source claims John Luther and Elizabeth Mary Studor were married by Charles Dalton. If so, the exact date is not known, but it would have been in early September 1866 as they were sealed for time and all eternity in the Endowment House on September 29, 1866, by Apostle Wilford Woodruff.194 She was 22 and he was 23. The following story has been left to us:195

One day a group of Indians came to Charles’ blacksmith shop. Charles put new shoes on the horse of the Indian chief. The chief was grateful and to show his appreciation offered to trade many horses for his beautiful bride (she was his daughter-in-law not his bride). However, when they found out she was pregnant with their first papoose they immediately withdrew their offer and departed.

Grandpa Charles became a grandpa on June 6, 1867, when John Charles Dalton was born. We should all be appreciative of the fact that Grandpa John Luther was thinking about “us” a little sooner than Grandpa Charles did (remember, he waited until he was 32 just to get married!).

Two months later, August 4, 1867, tragedy struck the family. At the age of 34, Eunice Dalton died leaving six sons under the age of 12. Did she die in child birth? We don’t know but I would venture to say that it is a good possibility. Grandpa Charles must have been devastated. His love and affection for Eunice is revealed to us in a poem he probably wrote while he was at Fort Limhi):196

Eunice

O, Eunice when I think on thee, I long for pinions like the dove

and mourn to think that I should be far distant from the ones I love.

While here I walk on hostile grounds, the few that I can call my friends

are like myself in fetters bound and weariness our steps attend.

But yet I hope to see the day when to my friends I shall return

when all our sorrows flee away and we no more again shall mourn.

The thought that such a day will come makes even the exile portion sweet

Tho now a stranger far from home, I hope my friends to again to meet.

Keep these few lines till time shall end in memory of your dearest friend who

wades through life’s tempestuous wave the meek, the humble, poor to save.

While I shall live I’ll spend my breath In prayer for them that love the truth

O’re hills and dales I call to mind my true and faithful friend so kind.

Let these few lines adore the place where you retire to seek God’s grace

then lift your voice in humble prayer for him whose lines are hanging there.

Charles Dalton

John Luther and Elizabeth Studor-Dalton were apparently living with or at least near Grandpa Charles because Elizabeth immediately took over the raising of his six much younger brothers. One short notation is all we have from Elizabeth regarding this task.197

They had nothing much to do with. She made clothing for the boys from the material and thread she had brought from England. When the next baby came (a little girl), she didn’t even have thread.

Elizabeth Studor-Dalton soon had reason to greatly admire the manner in which Eunice had been raising her sons, as the following story testifies:198

She (Elizabeth Studor-Dalton) had been asked to be at the meeting where the women were going to organize the first Relief Society in Peterson. Each one attending the meeting had been requested to bring some donation with which to form a relief fund or surplus with which to help those in need. Well, poor little Mother had nothing to take. Grandfather Dalton (Charles) was pretty much an old tyrant in a way, and he had refused to let her have anything. Father (John Luther) was away working in Big Cottonwood Canyon, logging. Mother was terribly disappointed at not being able to attend the meeting. She had told the boys that she had been invited, and they were delighted.

As each day drew the meeting time closer they would ask “are you going to the meeting, Lizzie?” And each time she would answer, “No, I think not, boys. You see I have nothing to take”. And each time they became a little more disappointed. Then the day of the meeting arrived, and all six of them were there, Charley, Lando, Dell, Simeon, Tossie and Hank. They were so anxious for her to go.

Their little faces were sad again when they asked, “are you going to the meeting Lizzie?” And again she answered, “No boys, I have nothing to take.” They gathered around in a group at her side. One of them said, “You’d better get your things on so you can go or you’ll be late.” By now their faces were no longer sad, but fairly beaming with mischief. She did not know what to think of it. She knew she had nothing to take as Grandfather kept assuring her that he had nothing to give, that he could spare no eggs as there were not enough for themselves.

Then young Charles spoke up. He had been accorded the honor of being spokesman as he was the oldest. He drew his hands from behind him, and there in his tattered old hat he had the priceless gift of one dozen eggs. “Here, take these, Lizzie, and hurry. Father does not know.” She was fairly amazed.

“But boys, where did you get them?” They had taken them one at a time and hid them until they had the dozen so that their Lizzie could go to the meeting and help organize the first Relief Society in Peterson.

As near as we could ascertain, the story about Dalton Creek, which is located near Peterson, being named after “our” Daltons is incorrect. What we learned is that William Smith, father of William Smith of Richville, and his brother-in-law, Ted Dalton, came to Milton. Smith settled on Swan Creek and the name was changed to Smith Creek. Mr. Dalton settled on the creek farther north. This stream was named Dalton Creek.199

Grandpa Charles now married for a third time. Her name was Emily Stevens Halliday. She was 43 years old; Charles was 58. Emily had two young children from a previous marriage. Grandpa purportedly met Emily at Rich’s Mercantile in Morgan, Morgan County, Utah, where she worked.200

I feel sure Grandpa must have been joking when he mentioned this to his sons, but they obviously took him very seriously:

Charles had a sack of flour at home and he told his sons that when the flour was gone he would go to the store and bring them home a new mother. The boys must have wanted a mother real bad as they hid flour everywhere they could think of; behind the bed and in the cupboard where it was never kept. This way the flour would be gone faster and they could have a new mother sooner.201

Charles and Emily were sealed in the Endowment House on October 3, 1868 by Apostle D. H. Wells, the marriage was witnessed by Apostle Wilford Woodruff.202 Emily had two children from a previous marriage: Mary Ellen age 8 and Stephen age 6. Her granddaughter, Mary A. Halliday Fowers left the following accolades and history:203

Her education was medium. She was a counselor in the Relief Society. She had great faith and courage, great gifts of the Gospel, and sacrificed a great deal. She was very charitable and had divine guidance. Her traits of character were very good.

Emily was born in Froad, Hampshire, England on November 26, 1825. Her parents were Isaac and Mary Marshman Stevens. She was baptized and confirmed a member of the Church on May 19, 1845 in Froad, England. She married Able Stephen Halliday in 1847 or 48. Able was born June 4, 1826 in Tranbull, Wales. Emily and Able had nine children, seven died in infancy*.

William Halliday*Martha Jane Halliday*

Mary Ann Halliday*Mary Jane Halliday*

John Tom Halliday*Samuel William Halliday*

Mary Ellen HallidayJames Halliday*

Stephen Eli Halliday

Emily and Able Halliday departed Liverpool, England, on the ship “New Jersey” on February 5, 1853. We are fortunate to have a couple documented accounts of their journey. The first comes from the Millennial Star, Vol. XV, pp. 121, 282 & 329:

“Sixty-Third Company – Jersey, 314 Saints. On the fifth of February, 1853, the ship Jersey, with a company of three hundred and fourteen Saints on board, including Elder George Halliday (brother of Abel Halliday) . . . who had all acted as presidents of conferences, sailed from Liverpool en route for Utah. Frederick Piercy, an artist, also accompanied the. He sketched the beautiful illustrations which were afterwards published in James Linforth’s Route fro Liverpool to Great Salt Lake Valley’. In addition to the foregoing, we may add that six marriages were solemnized on board the Jersey. Elder Halliday remained at New Orleans awaiting the arrival of the Elvira Owen, and Elders John Hyde and William Parry took charge of the Saints in going up the river. At St. Louis, Elder Isaac C. Haight had made arrangements with the Keokuk and St. Louis packet line to take the Saints from one boat to another free of drayage expenses, so that the emigrants were not detained in St. Louis. The Jersey company did not stay there over night. After a prosperous passage, lasting a few days only, the company landed safely in Keokuk.”

Another account comes from the diary of Lydia Pond Rich (a cousin of Abel Halliday) as follows:

“In January 1853 we left our home and turned our faces Zionward being the only ones of our families that were in the church. We left Liverpool on the fifth of February on the ship Jersey. Elder George Halliday was our president. We arrived in New Orleans in March being six weeks and three days on the sea; we went from New Orleans up the Mississippi River to St. Louis and stayed there two months . . . we went from St. Louis up the Mississippi River to Council Bluffs. I shall never forget how the boat grited on the river bed; and we camped at Kanesville till the company was ready to start. The captains name was Moses Daley; while there a dear sister met with an accident and lost her foot, it was hot off by her husband who had been out hunting and was showing the boys in camp how he lost his game; he pulled the wrong trigger and shot his wife in the let; she was getting her baby to sleep at the time; but there was not much sleep in camp that night; it was quite a trial for us to leave her; there was an arrangement made as soon as she was able for her to come on, but she went back to St. Louis with her husband, and they came to Utah the next year and lived in the city for a while; her name was Emily Halliday.”

From The Life of Mary Ellen Halliday Flinders, daughter of Emily and Abel Halliday, we learn that after the shooting accident, Emily and Abel returned to St. Louis for medical help. They spent about a year in St. Louis and eventually arrived in Salt Lake in 1854. Emily gave birth to three more babies in Utah but all three died. The family resided in Salt Lake about four years, when in early June of 1858, for unknown reasons, they crossed the plains a second time and returned to St. Louis.

Emily had more children while in St. Louis. Of the nine children she bore, only two lived to adulthood. It is unclear whether Abel Halliday died or if she divorced him – both scenarios are found in various stories about him.

Another source outlines Emily’s eventual return to the Salt Lake Valley as follows:

“In the latter part of June 1867, the George Dunford Company with a train of 22 wagons of merchandise, a mess wagon drawn by mules or horses, and 4 carriages for the families, left St. Louis for Utah. Emily Stevens Halliday was a cripple, having had her right leg shot off and later amputated below the knee. She did all the cooking for the company and rode all the way as she couldn’t walk”.

Arriving in the Valley, Emily lived and worked for a time with John Rich of Morgan, Utah. John Rich was married to Lydia Pond Rich who had been with Emily at Council Bluff’s when she was shot. It was while living in Morgan County, Utah, that Emily met Charles Dalton whom she married in 1868.

Charles and Emily settled in Petersen for a while but on March 1, 1870, they took their combined family of eight children and moved west to S. Hooper (Hupper), UT. Their house was built of boards straight up and down with cane squeezings for the roof. This was later replaced with an adobe house.

Hooper at that time was just a part of a great vast wilderness on the edge of the Great Salt Lake. Nothing grew but sage brush and greasewood. Of this desert land, it is claimed that Grandpa Charles said:205

This is the worst country I have ever seen. If you want a willow to lick one of the kids you’ve got to go to the river or the canyon to get it!

Grandpa owned 80 acres under the United States Homestead Act, No. 695, Application No. 1408.206 Tax assessment rolls for the years 1871 through 1878 show Charles Dalton paying taxes on property ranging in value from $150 to $770.207 Grandpa’s nephew, Henry Simon Dalton (and family) also appear on the tax assessment rolls for Hooper.

When they moved to Hooper, the Great Salt Lake was lower than it had ever been to the knowledge of the white man. Grandpa used to walk way out across the wide stretches of white and gather salt.208 He worked as a blacksmith. Grandpa’s land was not fertile, so they raised thousands of ducks, geese and perhaps turkeys.209

Margaret Dalton-Merithew, Charles’ oldest sister died on June 22, 1875 in Manchester, Michigan. Her husband, Stephen, died way back in 1854.

On August 29, 1877, this dispensations second Prophet, Brigham Young, died at the age of 76. He had been President for 30 years and had seen the Saints through tragedy and triumph. Grandpa Charles knew Brigham personally and undeniably mourned his passing. The next Prophet sustained by the Saints was John Taylor. This man had been through the refiner’s fire with the Prophet Joseph at Carthage and Grandpa surely knew him as well.

I’m guessing, but I bet the older sons of Charles and Eunice (Dell, Charles, Orlando, Don and Simon) never confessed the following incident to Grandpa. Now, of course, William Henry may have spilt the beans!210

The Indians used to ride horses along a narrow path, one after another and sometimes there would be from 35-45 in the line. One day while some of the children were playing they saw a band of Indians coming and ran to their homes as fast as they could. One little boy, William Henry Dalton, the smallest of them all and too young to run fast enough to get home, was left behind. He hid behind some brush the best he could and as the Indians rode past they pointed their fingers at him and said “Papoose, papoose”. He was very frightened but they did not harm him.

Here’s another little tidbit concerning great Uncle William Henry’s childhood:

When he was a little fellow he used to play such games as “Hop the Hat”, “Spats and Spurs” , “Steal Sticks” and “Duck Stone”, which is played by placing a smaller rock on top of a larger one, then each boy taking a rock, standing a certain distance back and trying to knock the small rock off.211

Speaking of Indians, one story that came to light which I could not assign a place or date to follows. The incident may have been the same one that occurred at his Salmon River Mission, when he was shot at.

One time Charles was going out to get his cow when an Indian shot at him. The bullet grazed his white shirt, leaving a black streak but did not enter his body. The Indian was a friend—at least an acquaintance of Charles and either did it accidentally or was shooting at the wrong man.212

The 1880 Utah census shows Charles and Emily in Hooper, Weber County as follows:

Charles Dalton69

Emily54

Charles23

Orlando21

Don C.19

Stephen (Halliday)17

Simon17

William H.15

John Luther and Elizabeth Dalton, lived in Hooper in 1880 as well. They had 11 children; 8 of whom survived childhood:

1.John Charles, born June 6, 1867, in Salt Lake City. He was killed on August 5, 1882 while riding on a wagon load of sugar at 15 years of age. He is buried at the Ogden Cemetery.

2.Clara Estella was born March 26, 1869 in Peterson, Utah. She died April 26, 1882 at 13 years of age and is buried at the Ogden Cemetery.

3.Audrey Elizabeth was born January 19, 1871, in Peterson, Utah. She married Heber John Newman January 27, 1903. They had four children. She lived to 86 years, dying on Oct 31, 1957, and is buried in Ogden, Utah.

4.Fredrick Fedel was born Dec. 23, 1872, in Centerville, Utah. He married Anna Mae Sirrine Covington on December 28, 1897. They had three children. He lived to 53 years of age, dying on April 1, 1926. See Figure 84.

5.Mary Eunice was born February 15, 1876 in Hooper, Utah. She married Brigham Ballantine on March 11, 1894. She had one child by B. Ballantine and then divorced him. She later married Charles Ricken. She lived to 60 years of age and died in Havre, Montana, on May 30, 1936.

6.Harriet born on May 23, 1878, in Hooper. She died at 2 months in Hooper.

7.Orson Luther was born June 23, 1879, in Hooper. He died April 18, 1882 at 3 years of age. He is buried in the Ogden Cemetery.

8.Rosetta Louise was born March 30, 1883, in Ogden. She married Bruno Shalicke on September 21, 1905. They had one child; she divorced him and later married Arthur M. Rice whom she also divorced. She died September 29, 1961.

9.Herbert Archie was born February 11, 1885, in Ogden. While fishing one day as a young boy, Herbert broke a stick and part of it went into his eye blinding him. He had one glass eye. He never married. He died at 29 years of age on January 13, 1914. His mother called him for breakfast. He didn’t respond. She went to his room and found him dead of a heart attack.

10James Lawrence was born on March 14, 1889, in Ogden. He married Zelda Melda Butler on March 31, 1922. They had five children. He worked for the railroad and served in WWI. He lived to 52 years of age, dying on December 28, 1941. He is buried in Ogden. See Figure 84.

11Alice Beatrice Ursula was born October 10, 1891, in Ogden. She married Austin Lavine Johnson September 15, 1909. They didn’t have any children. She died September 10, 1977.

Financially, John Luther seems to have been somewhat well off at this time. He was a businessman with a partnership in the “Dalton, Nye and Cannon Store,” which sold books and music as well as organs and musical instruments. It was located on Washington Ave. in Ogden, Utah. They later expanded to furniture, stoves and ranges.213 While laboring in this business, Grandpa John Luther ruined his health lifting heavy pieces of furniture and appliances.

Both Grandpa Charles and John Luther Dalton worked in the Temple performing baptismal and other ordinances for their deceased family members. From one of John Luther’s Temple Log Books we learned (and later verified with church records)214, much to our surprise, of the following sealings:

31 May 1882 - St. George Temple

Betsy Cooker(-Dalton) was sealed to President Brigham Young by David H. Cannon and witnessed by John Lytle and Joseph Harman.

This seems to have been done at the instigation of John Luther Dalton or his father Charles Dalton.

29 July 1884 - Logan Temple

1. Margaret Dalton5. Jemima Dalton

2. Henry Dalton 6. Charles Dalton

3. Betsy Dalton7. Harriet Dalton

4. Simon Cooker Dalton

all sealed to:

Prest. Brigham Young and their mother Elizabeth Cooker-Dalton-Young.

Harriet Emeline Barney Young acted for Elizabeth Cooker-Young.

Prest. Joseph Field Smith acted for Prest. Brigham Young.

Mary Pauline Holmes-Dalton acted for #1, #3, #5, #7.

Charles Dalton acted for himself as well as #2, #4.

We know that many early Saints sealed their women folk to some of the Presidents/Prophets after their deaths. But this was still a shock. One confusing note is that most of Charles Dalton’s siblings whom he had sealed at this time were still living. Now maybe he just assumed his sisters were dead, but he knew for a fact that his brother Simon Cooker was alive.

For clarification purposes please note that Betsy Cooker-Dalton was also sealed to her husband John Dalton (Sr) at least twice. Once by John Dalton Jr. on 6 Feb. 1878 at the St. George Temple. They were also sealed on 12 June 1953 (don’t know which temple); all their children were sealed to them at that time as well.

In 1886, John Luther’s wife, Elizabeth Studor-Dalton, purchased property in Ogden where they began construction of their home later that year. The home, often called the “Dalton Mansion,” is located at 2622 Madison St. Today (1998) the home is architecturally significant as one of the best of only a few extant examples of the Second Empire style still standing in Utah. Elements of the Second Empire style include the rectangular massing of the house, with its central pavilion, along with the concave mansard roof and dormer windows.

The Dalton House was placed on the National Register of Historic Places in 1986 and is presently undergoing a complete restoration to its original construction.

Charles’ sons by Eunice grew to adulthood in Hooper. They married and started families here, including:

1.Dell Dalton215 married Jane White in Salt Lake City, November 29, 1875. They had 13 children:

Isabelle Euniceb. August 30, 1876, Hooper, UTd. August 4, 1891

Dell Carlosb. August 12, 1878, Hooper

Charles Williamb. October 21, 1880, Hooper

Mary Elizabethb. March 21, 1883, Ogden

Margaret Janeb. May 11, 1885, Ogdend. June 17, 1885

Emily Berthab. March 8, 1888, Ogdend. Dec. 21, 1891

Dora Adalineb. April 19, 1890, Ogden

Fred Albertb. Sept.12, 1892, Ogdend. Sept. 6, 1916

Tursey Evelineb. August 25, 1894, Ogdend. Dec. 21, 1894

John Lutherb. Dec. 20, 1895, Ogdend. Dec. 23, 1895

Winifredb. March 2, 1897, Ogden

Baby sonb. April 20, 1899, Ogdend. April 20, 1899

Orlandob. July 30, 1902, Ogdend.August 8,1902

2.Charles Sheffield, married Minnie Hillier on October 3, 1883 in Provo, Utah. Minnie died with no issue and Charles remarried several years later. His second wife was Sarah Jane Davis. They married on June 12, 1889. Three children were born to this union. Two boys were born in Montpelier, Idaho and the daughter in Rexburg, Idaho.

Charles LeRoyb. March 25, 1892 - married: Bertha Anderson, Sept 9, 1913

Dell Moronib. Oct. 2, 1894 – married Rachael Wray, Jan 24, 1917

Thora Janeb. Jan. 6, 1897 – married LeRoy Bitton, August 21, 191__?

3.Orlando Dalton, married Annie Maria Welling on Sept. 6, 1882 in the endowment House. They had the following children:

Frankb. October 27, 1883, Farmington, UTd. Sept. 19, 1953

Married Alpha Mae Lewis, Jan. 17, 1912

Eunice Amy b. Sept. 7, 1885, Farmington, UTd.

Married: Frank Gross, June 18, 1908

Charlesb. Aug. 6, 1887, Fielding, UTd. Aug. 7, 1887

Annie (twin)b. May 1, 1889, Farmington, UTd. Sept. 4, 1889

Alice (twin)b. May 1, 1889, Farmington, UTd.

Married: Mark Minion Leavitt, June 27, 1907

Horace Orlandob. Aug, 29, 1893, Fielding, UTd. March 6, 1961

Married: Elnora Stoker, Jan. 7, 1914

Willard Eugeneb. May 11, 1894, Fielding, UTd.

Married: Lexia Booth, Sept. 18, 1917

Married: Velta Owens, Oct. 2, 1931

Hazel Mayb. Nov. 26, 1896, Fielding, UTd. Jan. 25, 1897

Rhodab. Jan. 18, 1898, Fielding, UTd.

Married: Lawrence C. Christopherson, Dec. 24, 1914

4.Don Carlos married Hannah Amellia Bitton on Oct. 22, 1883 in Ogden, Utah. Their six children were all born in Ogden.

Sarah Euniceb. Sept, 19, 1884d.

Married: Peter Ingebretsen, Oct. 18, 1905

Emily Huldab. Feb. 8, 1886d.

Married: James Q. Caldwell, Feb. 19, 1906

Audrey Elizabethb. Dec. 2, 1890d.

Married: Stephen Blair

Walter Charlesb. Nov. 18, 1892d. Nov. 30, 1932

Married: Myrtle Knudsen, May 6, 1921

Hannah Elnorab. Mar/Nov, 29, 1894d. Dec. 6, 1933

Married: Robert Walker, Nov. 20, 1920

Don Carlosb. Dec. 12, 1902d. Aug 26, 1956

Married: Cora Wangsgard

5.Simon Dalton, married Elinor Patience Pierce on July 29, 1886. They had eight children including two sets of twins.

Ira Orlandob. March 16, 1887d. May 29, 1887

Estella Euniceb. October 26, 1889

Esther Mayb. July 29, 1892

Minnie Chloeb. Sept. 27, 1895

Raphael Charlesb. July 3, 1898 (twin)

Retta Clarab. July 3 1898 (twin)

Belva Madelineb. Feb. 20, 1901 (twin)

Bertha Ireneb.February 20, 1901(twin)

6.William Henry married Mary Elizabeth Jones on December 2, 1886, in Hooper and had nine children:

Elizabeth Euniceb. May 24, 1888, Roy, UTd. April 14, 1984

Married: James Ray Patterson December 5, 1906

Ivy Mayb. April 18, 1892, Ogden, UTd. November 11, 1976

Married: Lorenzo Amos Schofield June 22, 1910

William Charlesb. May 1, 1894, Ogden, UTd. November 10, 1997

Married: Martha Eliza Bingham September 26, 1917

Lester Henryb. January 6, 1897 Roy, UTd.September 5, 1930

Married: Edith Dustin April 18, 1917

Rosezellab. July 21, 1900 Roy, UTd. March 10, 1988

Married: Wilford Woodruff Hardy October 15, 1924

Goldab. Nov. 18, 1902 Roy, UTd. living 1998

Married: Noel Eldon Steck January 27, 1926

Florenceb. June 22, 1905 Roy, UTd. March 26, 1968

Married: Juel LeRoy Andreasen June 22, 1931

Ida Emilyb. October 31, 1907 Roy, UTd. living 9/98

Married: John J. Draayer December 19, 1928

Eva Lorreneb. February 11, 1910 Roy, UTd. living 9/98

Married: Herbert Rufus Allen June 22, 1932

Grandpa Charles sold 20 acres of his land in 1886 and another 10 acres in 1889, at which time he also deeded 20 acres to his wife, Emily. I know (I’m not that bad at math) that does not add up to 80 acres. But that’s all the land records I could find at the Davis County Courthouse.

John Luther Dalton received his Patriarical Blessing on February 24, 1888 from Patriarch John Smith. It reads:

Brother John Dalton, thou art numbered among the sons of Zion of whom much expected, the eye of the Lord has been upon thee from thy birth, and he gave thine angel special charge concerning thee, who has watched over thee thus far through the journey of life, he has preserved thee many times from the evils of the world and many times delivered thee from evil designing persons and preserved thy life. Thy pathway was also marked out at an early age, and for this purpose hast thou been preserved and thy name written in the Lamb’s Book of Life, and I say unto thee as much as thou wilt reflect upon the past and present, thou shalt realize that the hand of the Lord has been over thee for good, and that he has much for thee to do; that so far as thou art personally concerned thou shalt see His arm made bare-His name glorified, for thy mission is not yet finished yet, neither is thy race run, for it is thy privilege and duty to travel much, laboring in the ministry, for in accordance to the promises which have been made unto thee in times past, it is thy privilege to become a mighty man in Israel, in whom the Lord is well pleased, and upon whom great responsibility shall be placed; therefore it behooves thee to look forward in the future with a prayerful heart and an inquiring mind, that the will of the Lord may be made manifest, for thou art a lineal descendant of Joseph though the lineage of Ephraim and an heir to the blessings of Abraham, Isaac and Jacob, with the gifts and privileges of the priesthood, therefore be prudent upon thy guard and learn to listen to the promptings of the monitor within thee and thy days and years shall be many, and as a father in Israel thy fame shall go forth far and near among the people, thy posterity shall be numerous, thy sons mighty in the priesthood and thy name shall be handed down in honorable remembrance from generation to generation. Therefore I say unto thee, remember that thou knowest that there is a God in Israel who will hear and answer the prayers of the honest, and will reward according to merit. It shall also be thy lot to see many changes among the people and witness trying events. It shall also be thy privilege to see Zion redeemed, and the reign of righteousness minister therein for the living and the dead, therefore let thy heart be comforted, be upon thy guard and all shall be well with thee both here and hereafter. This blessing I seal upon thee in the name of Jesus Christ and I seal thee up unto eternal life to come forth in the morning of the first resurrection, a savior in thy father’s house, even so, Amen.

Grandpa Charles would live long enough to see another Prophet take the mantle of leadership of the Church. This fourth Prophet was Wilford Woodruff who became President on April 7, 1889. President Woodruff had lived in Nauvoo, crossed the plains with the Saints and suffered with them in all their trials. He had also witnessed Charles and Emily’s marriage in 1868. Grandpa surely had great respect and admiration and trust in this leader and undoubtedly sustained him wholeheartedly as Prophet.

In 1888 John Luther Dalton made another trip to England, this time specifically for genealogical research. His daughter, Voyla Dalton-Smith, reports that he “left no stone unturned” in his research. Shortly after his return, on Sunday, February 3, 1889, a meeting was held to organize the first genealogical society of the Dalton families.217 Present at this meeting were:

Charles Dalton of Hooper, Davis County, Utah, Chairman

Mathew Dalton218 of Willard, Box Elder County, Utah

John Luther Dalton of Ogden, Weber County, Utah, Secretary

Orlando Dalton of Plymouth, Box Elder County, Utah

Don Carlos Dalton of Ogden, Weber County, Utah

Simon Dalton of Hooper, Weber County, Utah

William Henry Dalton of Summit, Weber County, Utah

Frederick Fedel Dalton of Ogden, Weber County, Utah

Others to be contacted about joining the organization included:

Edward Dalton of Manassa, Colorado

Simon Eugene Dalton of Springville, Utah County, Utah

Charles W. Dalton of Circle Valley, Utah

Mrs. Elizabeth Head Dalton Turner, Dunkirk House Nailsworth Gloucestershire, England

John Luther was elected Director/President, and his son, Frederick Fedel Dalton, was elected Secretary/Treasurer. Charles and John Luther Dalton were assigned the task of going to Springville, Utah, to meet with delegates from the family living in that area. John Luther was also to contact Mrs. Elizabeth H.D. Turner of England to request her assistance in gathering genealogical information in England for the family. One dollar was collected from each in attendance for expenses and the organization was to meet yearly.

As far as my existence on earth is concerned, it was a great day in Heaven when Grandpa John Luther took a second wife in plural marriage. Her name was Amy Edgley. She was born on December 19, 1869 in London, England.

Amy’s parents were Joseph and Mary Ann (Spillman) Edgley. Joseph and Mary Ann and their nine children (two others died in infancy) were baptized in England and immigrated to Utah individually and in groups. Joseph and his daughter Mary Ann were sponsored by Mary Ann’s future husband, Mr. Owens, and came in 1886; daughter Amy in 1887. Another sponsor paid the way for the rest of the family in 1888.

Grandma Amy received her Patriarical Blessing on February 5, 1890, from Patriarch John Smith. It reads:

Sister Amy Edgley, by authority of the priesthood I bear, I place my hands upon they head and pronounce and seal a blessing upon thee which shall be a guide and a comfort unto thee in times to come, for thou art of the House of Israel, and although born in a foreign land thou art numbered with the daughters of Zion of whom much is expected. Thou has yielded obedience to the gospel with an honest heart, for which thou art entitled to the blessings, gifts and privileges of the new and everlasting covenant, and for thine integrity thy name is written in the Lamb’s Book of Life and live in thee memory of the Saints and shall be handed down to posterity in honorable remembrance from generation to generation, and I say unto thee, let thy faith fail not, and seek wisdom of the Father, and it shall be well with thee, for the angel who was given thee at thy birth shall not forsake thee but will whisper in thine ear that the visions of thine understanding shall be opened and thou shalt see things as they are, thy mind shall expand and as you gain experience thy faith shall increase, and it shall be thy lot to counsel among thy *** to guide the minds of the youth. It shall also be thy province through precept and example to reclaim the wayward and to be a peacemaker among thine associates and as you gain wisdom thou shalt be prospered in thine labors, spiritual and temporal, for the Lord knows the secrets of thy heart, and will reward thee as thou shalt merit, and inasmuch as thou wilt follow the promptings of the spirit and listen to the voice of prudence thy days and years shall be prolonged, that thou shall complete thy mission and become a savior among thy kindred for it shall be thy lot to labor in the temples for the living and the dead, in which thou shalt have joy and satisfaction. Therefore I say unto thee, look forward to the future with pleasure and with a prayerful heart and inquiring mind and thy duty shall be made known unto thee from time to time as thou shalt need, by the prophetic vision of thy mind. Thou art of the lineage of Ephraim and thine inheritance is among the saints. Therefore, be of good cheer and upon thy guard and thou shalt choose well thy part through the journey of life, and in time secure unto thyself a companion whom thou shalt delight to honor. Thou shalt also be enabled through prayer and faith to hold the adversary at bay, that health and peace shall reign in thy dwelling and as a mother in Israel thou shalt be known among the people. Thou shalt for the comforts of life and no one shall be turned from thy door hungry. This blessing I seal upon thee, in the name of Jesus Christ and I seal thee up unto eternal life to come forth in the morning of the first resurrection with many of the first resurrected, even so, Amen.

John Luther and Amy Edgley had an alfresco219 wedding, being sealed for time and all eternity220 on Monday, February 17, 1890, at 12:50 p.m. on a hillside in Paso Del Norte, Mexico. The marriage was performed by A. F. McDonald and witnessed by W.D. Johnson and Thomas Burmingham. Others present were F.P. Torkelsen, his wife and Mrs. T. Burmingham. Grandma’s diary account of the marriage shows that she and Grandpa solemnized their marriage two more times.

Why did they go to Mexico? Undoubtedly it was because of all the anti-polygamy hullabaloo. February 1890 was right in the middle of some very difficult times for the Saints still practicing polygamy. The issue of plural marriage became a serious argument to Utah gaining statehood. An “anti-bigamy law” passed in 1862 and was signed into law by President Abraham Lincoln. This bill called for a $500 fine and/or a five year prison sentence; it also included a provision forbidding a religious body in a territory to hold real estate in value to exceed $50,000. This law wasn’t seriously enforced and it wasn’t until 1874 that its constitutionality was challenged.

The U.S. Supreme Court upheld the constitutionality of the law in 1879. This was a stunning blow to the Church and the forerunner of a period of intense persecution.

In March 1882, Congress passed the “Edmonds Bill” amending the “anti-bigamy” law of 1862. This measure added to the punishable offense of plural marriage “polygamous living” which was defined as “unlawful cohabitation”. The law deprived all who lived in a polygamous relationship of the right to vote or to hold public office. Further, it abrogated (abolished) the right of a traditional jury trial in that a mere belief in the doctrine of plural marriage was sufficient to bar an individual from jury service. This law further declared all registration and election offices vacant in the territory and provided Federal appointees in their places. The Edmunds law virtually deprived Utah of those rights of self-government which had become a definite factor in the government of territories. The law was even made retroactive so that no individual who had ever lived the law of plural marriage was allowed to vote, regardless of whether he was then living that law or not. In Idaho and Arizona laws deprived Mormons the right to vote whether they practiced plural marriage or not.

Hundreds of homes were broken up with fathers and husbands being sent to prison for months, if not years. Women were sent to prison for “contempt of court” for refusing to testify against their husbands. In 1884 the “segregation ruling” developed. This was a ruling of the courts that separate indictments might be found against a man for every day he was found guilty of living with a plural wife. The rulings of these courts was responsible for driving the leaders of the Church into exile.

John Luther Dalton had real cause for concern because his own cousin, Edward M. Dalton, had been gunned down and killed on December 16, 1886, by over zealous deputy Marshalls seeking to arrest him under the illegal “segregation ruling” on charges of “unlawful cohabitation.”

In 1885 he (Edward M. Dalton) had exiled himself in Arizona but returned home to Parowan, Iron County, Utah, for a short visit and was shot while riding through town driving a small herd of stock. He was unarmed. The charge Edward M. Dalton was wanted on was classified as a misdemeanor and under the law no such right to kill existed in cases of flight from, or avoidance of arrest (for misdemeanors).221

In March 1887, Congress passed a still more rigid measure to suppress polygamy. This law provided for the disincorporation of the Church of Jesus Christ of Latter-Day Saints. Their property was forfeited to the Federal Government to be used for the benefit of schools in the territory. Buildings and grounds used exclusively for religious services and burial grounds were excluded from this law. The U.S. Marshall took charge of the real and personal property of the Church. In order to retain the use of the tithing offices, the historian’s office, the Church was forced to pay the government an annual rental of $2,400; even the Temple block had to be rented. Obviously, this put the Church under heavy financial stress. It could not borrow a dollar. Church President John Taylor died in exile, hiding from the law (in Kaysville, Utah) on July 27, 1887.

The results of Church President Wilford Woodruff’s “Manifesto” on September 25, 1890, declaring an end to the contracting of plural marriages brought a noticeable change in attitude toward the Church. Plural marriage practitioners’ voting rights were restored after the Manifesto, and in 1893 the personal property of the Church which had been confiscated was returned. Three years later, when Utah achieved Statehood, the real estate, which had likewise been commandeered, was returned to the Church.

John Dalton (Jr), who heard and accepted the gospel message with Grandpa Charles some 47 years earlier, passed away on January 5, 1885. The brother he converted and confirmed, Simon Cooker Dalton, died on October 14, 1885.

Charles and Emily Dalton lived in Hooper until their last child was married. Then they left their old home and lived with their sons William Henry and Simon. Emily spent some time with her son Steve. When Grandpa Charles was 80 years old he contracted Erysipelas (an acute inflammatory disease of the skin, due to infection by various streptococcus and accompanied by fever) and passed away at the home of his son Simon in Ogden, Utah, on May 23, 1891. He was buried in the Ogden City Cemetery in Lot 4-6-D.

As for the three Dalton sisters who married Vargusons, Elizabeth Dalton-Varguson, died January 29, 1892, in Hazleton, Iowa. Harriet Dalton-Varguson, the youngest, died on August 23, 1896. Jemima outlived them all, surviving the turn of the century, dying on August 23, 1902, in Minnesota.

According to one of the Temple Log222 books of John Luther Dalton, he, and Mary Rosetta Berry-Dalton-Robison, his cousin, sealed Grandpa Charles Dalton to their Aunt Sarah Warner, on April 22, 1892, in the Logan Temple. Sarah Warner was the youngest sister of both Grandpa Charles’ first wife (Mary Elizabeth Warner-Dalton), and Uncle Simon Cooker Dalton’s wife (Elnora L. Warner-Berry-Dalton). Sarah Warner had died unmarried.

Emily Stevens Halliday-Dalton, died on November 11, 1895, in Hooper, Utah, where she is also buried.

Obviously Grandpa did not live to see all of his grandchildren born on earth, but I’ll bet he gave all those born after he died plenty of advice as they marched off for their turn. I just wish I could remember what he had to say! It was probably quite profound.

So what is Grandpa’s Legacy? I hate to disappoint you, but I can’t tell you. Each of us is unique, each of us now has a special relationship with our Grandpa that we didn’t have before. Diverse life experiences have tempered our souls so that everyone has different needs and in turn, different answers. But you know what touched your heart as you read the stories. So you decide the legacy. Use it wisely!

To continue with the life story of John Luther Dalton go

to page 120, paragraph three, of the first edition

(September 1998) of “The Descendants of John Luther Dalton

and Amy Edgley 1843-1998"