Category Archives: early 19th century

Donner Trail, 1846

Published May 4, 2022 / by Connor VanWagoner / 2 Comments on Donner Trail, 1846

Write-up by Connor Van Wagoner

Placed by: Utah Pioneer Trails and Landmarks Association, 1931

GPS Coordinates: 40.772159, -111.920372

Historical Marker Text:

The Donner Party led by George and Jacob Donner and James F. Reed passed here and crossed Jordan River nearby About September 2, 1846 This party, consisting of 91 persons, 35 of them children, was delayed 2 weeks building a road via Emigration Canyon, lost some wagons and many animals crossing Great Salt Lake Desert and became snowbound in the Sierra Nevada mountains where 35 of them perished that winter

Extended Research:

During the 19th century, “Manifest Destiny” came to dominate American culture. Manifest Destiny asserted that the United States had a god-given right to settle and expand the country westward. In hindsight, it is difficult to explain just how influential the idea of “Manifest Destiny” was on the average American. The coinage of this term in 1845 was coming fresh off the Second Great Awakening in the early 19th century, a strong and widespread religious revival that instilled deep religious beliefs and values amongst many Americans. These beliefs at the time related Christian values with civility. America largely viewed the “unsettled” West as a region lacking Christianity and thus lacking civility. Christianity provided justification for Americans to expand westward and the continued encroachment on Native lands to fill the region with America’s idea of civilization.^[1] As this intense religious and expansionist fervor spread widely across the United States, Americans were much more inclined to grip tight in their minds their religious right to settle in the west. As a result, settlers from far and wide packed up their things to seek fortune and better lives in the west.^[2]

(Courtesy of the Library of Congress Prints and Photographs Division Washington, D.C. https://www.loc.gov/item/97507547/)

One of these groups of settlers was known as the Donner Party, also referred to as the Donner-Reed Party. In 1846, just one year after the coinage of “Manifest Destiny,” this group of settlers left their hometown of Illinois to follow through on their own Manifest Destiny. The Donner party itself can be seen as a reflection on the broader rhetoric of westward expansion and the “development of American national identity” following the Second Great Awakening and with the expansion of “Manifest Destiny.”^[3] A man named James Clyman, who was part of the Lansford W. Hastings party, traveled east from California to Utah. Hastings was the author of a prominent Emigrant’s Guide to California and he hoped to attract overland migrants to try a new route across the salt desert, a route he promoted as a short cut. Clyman, as a member of Hasting’s group, would prove to be incredibly influential among several Donner Party members.

Along this trek, Clyman wrote in detail about his experience on this journey from west to east and the potential roadblocks that other settlers might encounter. Within Clyman’s diaries, historians can see early signs of potential struggles that settlers may encounter in the Mountain Dell area. Clyman wrote, “A Large vally seem[s] to run a great distance north waard [sic] The…earthe is much dryer so also it is much Looser in as much that our animals many timis sink up to their knees in the dry earth…[we have] too many for this rout at so early a season of the year… we will probably divide our company in a few days.”^[4]

The difficult terrain of the region caused immense difficulties for travelers as their horses would oftentimes get stuck in the terrain. “I begin to conclude that californea Horses are not a hardy race of animals,” Clyman says with a sense of hubris, putting the blame of the difficulties on the animals instead of the route and the company itself. Within this diary, Clyman also discusses the vast and oddly shaped “concreete” rocks that devour the region. In his writings, he seems to downplay the rough terrain and instead describe the region as barren and desolate.^[5] Many people like the Donner Party interpreted this as a safe route. The Donner Party, at least many of its members, were heavily influenced by Clyman and other Hastings party members to try the Hasting’s cutoff. This reliance on the Hastings party route in the Mountain Dell area would prove to be an absolutely disastrous decision for the Donner Party.

(Photo of James Clyman. Photo within the public domain)

Had the Donner Party taken already established routes, perhaps the well known disaster of their group could have been avoided. Nevertheless, members of the Donner Party decided to follow the so-called “Hastings Route.” After Clyman’s eventual successful trek through this passage, Lansford Hastings (who never actually went on the trek himself before publishing his emigrant’s guide) then began to encourage emigrants to travel his supposed cutoff. He claimed that this route was a direct passage to California.^[6] He attracted four migrant companies to try his route. The fourth settler group to test out this new route was the Donner Party.

Even before the Donner Party reached the Salt Lake Valley, the difficult decision on which route to take dominated the party’s daily conversations. After fierce arguments and a potential murder in cold blood, the party made their way down the “Hastings Route.” The first three migrant groups went via Weber Canyon, a difficult route for wagons. The Donner Party instead blazed a new route through what came to be called Emigration Canyon. In blazing the new trail they lost valuable time and made slow progress. There were no signs, no markers, and hardly any trails left behind from the Hastings route. One scholar writes, “They had no road to follow, only the faintest markings of a trail left by Clyman.”^[7] In an account from Donner Party member Jacob Wright Harlon, he describes how the trek from Fort Bridger to Salt Lake was “difficult and disagreeable.” He discusses how the grassy and rocky terrain made it incredibly hard to travel and that many members of the party argued about which way to go. He notes how some members went ahead of others, rendering other subgroups of the Donner Party to be left behind for several days. He also describes traveling through the Great Salt Lake. They lost multiple cattle and the saltiness of the water made it almost undrinkable. “They were so exhausted and spirit-broken,” Harlan writes.^[8]

(An area in which the Donner Party traveled through the Great Salt Lake Desert. P0220 The Great Salt Lake Photograph Collection, P0220n01_01_02a)

The challenges faced by the Donner Party are difficult to put into words and accurately explain just how terrible the conditions were for this group of settlers. The Donner Party encountered incredibly difficult terrain to traverse, as described by Clyman in his diaries, which inevitably resulted in a plethora of setbacks and delays. Their struggles crossing Utah cost them valuable time and led to them being pinned down in an early winter storm in the Sierra Nevada mountain range. Their wagons and animals were finding it increasingly difficult to continue their journey. As they continued to face difficult terrain, many of the emigrants crossed the Great Salt Lake Desert. Traveling through the desert resulted in many of their animals stampeding to search for water. Evidently, the Donner Party lost many of these animals. The loss of these animals had severe implications for the Donner Party. Not only did they depend on many of these animals for food, they also depended on them for pulling the enormous weight of their wagons.^[9] Facing yet another setback, the Donner Party needed to regroup and cache their supplies.

The Donner Party continued through the desert to the Sierra Nevada region in which Native American attacks saw even further reduction in their livestock supply. These Native American encounters display the disconnect between “Manifest Destiny’s” ideas of the west as an empty and tameable land to what this area really was: an already widely inhabited region filled with distinct and rich cultures, practices, societies, and groups of people. Native attacks on the Donner Party were far from baseless. Settlers encroached onto their land and they attacked the Donner Party in an attempt to preserve their land and their people. While the attacks were incredibly damaging for the Donner Party, it is imperative to understand the threat the Donner Party posed to Native Americans in this region.^[10]

Just when they thought it could not get any worse, an early disastrous snowstorm struck the Sierra Nevadas. This resulted in the Donner Party being stranded in the region for nearly four months.^[11] Mary Ann Graves, another member of the Donner Party, documents the struggles she and the party faced. She writes, “Our travels and sufferings are too horrible to relate.” In her company of 25-30 men, she states that only four survived the perilous winter. Her father died on Christmas eve and they were left without fire and food to endure the storm. She describes how two Native Americans were murdered in order to eat their flesh. It is unclear just how this decision came to fruition, but it highlights the unbelievable desperation the Donner Party faced. Not wanting to kill their own and looking down the barrel of death, the party decided to commit two murders in an attempt to alleviate their dire situation. Perhaps it was revenge for the previous attacks they faced or simply just desperation, but these murders display how the Donner Party was now willing to do anything in order to increase their chances of survival no matter how unjustifiable their actions may be. Her own family members died and they had to resort to eating their corpses. Once relief from other companies came, she described how some had to be left behind as they were too weak to continue. An argument ensued between two men in the party resulting in one of them being stabbed to death. She beautifully yet horrifyingly says, “No tongue can exceed in description the reality.”^[12]

(Artist’s interpretation of the Donner Party winter Courtesy of Encyclopedia Britannica, © North Wind Picture Archives. https://www.britannica.com/topic/Donner-party#/media/1/909927/242913)

The Second Great Awakening and the idea of “Manifest Destiny” drastically altered the societal and cultural dynamic of the United States in the 19th century. Americans migrated West because they believed they could live better lives there. It is important to remember at this time, these western regions of the United States still belonged to Mexico and not the United States. Nevertheless, this cultural and societal shift in the United States resulted in emigration to Mexican and Western American regions. Influenced by this changing rhetoric, the Donner Party was one of the groups that decided to manifest their own destiny in the West following the religious revival in the Second Great Awakening. After reading about an alleged shortcut to California, the Donner Party faced indescribable hardships in the Great Salt Lake and Sierra Nevada Regions. The Donner Party might have been using the best information available at the time when deciding to take the “Hastings Route” instead of established routes. Nevertheless, understanding the decision making process behind this decision, the encounters they faced on their westward journey, and the harrowing struggles they faced allows us to better understand and remember the story of the Donner Party. Through analyzing the Donner Party, we can better understand how the general shifts in American beliefs affected the average American, how distrust and dissent amongst a group can lead to disaster, and how, maybe, arrogance can lead to disaster for others, as it did with the Donner Party.

The historical marker placed by the Utah Trails and Landmarks Association offers no explanation of the encounters the Donner Party faced when traveling west or even the reasons why they traveled west. Though Americans might identify the party with cannibalism and death, the more nuanced information of their travels westward has fallen by the wayside. As this marker was placed over ninety years ago, it is crucial we update this marker to better remember the Donner Party’s story in the modern day. In doing so, we can remember the deeper and more powerful story of the Donner Party that has been eroded over the years.

For Further Reference:

Battle, Cullen. “Ghosts of Mountain Dell: Transportation and Technological Change in the Wasatch Mountains.” Utah Historical Quarterly 86, no. 1 (2018): 6–23.

Clyman, James, and Charles L. Camp. “James Clyman: His Diaries and Reminiscences (Continued).” California Historical Society Quarterly 5, no. 2 (1926): 109–38.

Conroy-Krutz, Emily. “Introduction.” In Christian Imperialism: Converting the World in the Early American Republic. Cornell University Press, 2018.

Dixon, Kelly J., Shannon A. Novak, Gwen Robbins, Julie M. Schablitsky, G. Richard Scott, and Guy L. Tasa. “Men, Women, and Children Starving: Archeology of the Donner Family Camp.” American Antiquity 75, no. 3 (2010): 627–56.

Graves, Mary Ann and Johnson, Kristin, ed. “Mary Ann Graves (1826–1891).” In Unfortunate Emigrants, 126–31. Logan, UT. Utah State University Press, 1996.

Grayson, Donald K. “Donner Party Deaths: A Demographic Assessment.” Journal of Anthropological Research 46, no. 3 (1990): 223–42.

Harlan, Jacob Wright and Kristin Johnson, ed . “Jacob Wright Harlan (1828–1902).” In Unfortunate Emigrants: Narratives of the Donner Party. Logan, UT: Utah State University Press, 1996.

Isenberg, Andrew C., and Thomas Richards. “Alternative Wests: Rethinking Manifest Destiny.” Pacific Historical Review 86, no. 1 (2017): 4–17.

Johnson, Kristin. “Sufferers in the Mountains .” In An Archaeology of Desperation: Exploring the Donner Party’s Alder Creek Camp. University of Oklahoma Press, 2020.

Stuckey, Mary E. “The Donner Party and the Rhetoric of Westward Expansion.” Rhetoric and Public Affairs 14, no. 2 (2011): 229–60

^[1] Emily Conroy-Krutz, “Introduction,” in Christian Imperialism: Converting the World in the Early

American Republic (Cornell University Press, 2018).

^[2] Andrew C. Isenberg and Thomas Richards , “Alternative Wests: Rethinking Manifest Destiny,” Pacific Historical Review 86, no. 1 (2017): pp. 4-17.

^[3] Mary E. Stuckey, “The Donner Party and the Rhetoric of Westward Expansion,” Rhetoric & Public Affairs 14, no. 2 (2011): pp. 229-260,

^[4] James Clyman and Charles L. Camp, “James Clyman: His Diaries and Reminiscences (Continued),”California Historical Society Quarterly 5, no. 4 (1926): pp. 378-401.

^[5] ibid

^[6] Donald K. Grayson, “Donner Party Deaths: A Demographic Assessment,” Journal of Anthropological Research 46, no. 3 (1990): pp. 223-242.

^[7] Cullen Battle, “Ghosts of Mountain Dell: Transportation and Technological Change in the Wasatch Mountains,” Utah Historical Quarterly 86, no. 1 (January 2018): pp. 6-23.

^[8] Jacob Wright Harlan , “Jacob Wright Harlan (1828–1902),” in Unfortunate Emigrants: Narratives of the Donner Party (Logan, UT: Utah State University Press, 1996).

^[9] Kelly J. Dixon et al., “‘Men, Women, and Children Starving’: Archaeology of the Donner Family Camp,” American Antiquity 75, no. 3 (2010): pp. 627-656.

^[10] Kristin Johnson, “Sufferers in the Mountains,” in An Archaeology of Desperation: Exploring the Donner Party’s Alder Creek Camp (Norman: University of Oklahoma Press, 2020).

^[11] Kelly J. Dixon et al., “‘Men, Women, and Children Starving’: Archaeology of the Donner Family Camp,”

^[12] Mary Ann Graves, “Mary Ann Graves (1826–1891),” in Unfortunate Emigrants: Narratives of the Donner Party (Logan, UT: Utah State University Press, 1996).

The Eagle Gate Monument

Published May 4, 2022 / by Brooklynn Jensen / 1 Comment on The Eagle Gate Monument

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Write-up by Brooklynn Jensen

Placed by: The Church of Jesus Christ of Latter-day Saints, carved by Rolfe Ramsay in 1859.

GPS Coordinates: Latitude: 40.769577 Longitude: -111.888311

Historical Marker Text/Transcript (1):
Eagle Gate 1859
Truman O. Angell       Architect
Hiram B. Clawson      Designer
Rolfe Ramsay O William Bell Carver
            1891
J. Don Carlos Young Architect
            1963
Geo. Cannon Young P.A.I.A Architect
George S. Nelson                    Engineer
Grant R. Fairbanks                  Sculptor
            Erected in Co-Operation With
The Church of Jesus Christ of Latter-day Saints
David O. McKay, President, & Utah State Department of Highways
O. Taylor Burton, Director

Historical Marker Text/Transcript (2):
“The Eagle Gate marked the entrance to the homestead of Brigham Young. During the Early Settlement of the valley, Brigham Young was allotted the land lying athwart the mouth of city creek canyon. His New England heritage prompted him to desire the privacy given by a high wall around the property as well as for the protection it afforded.
Erected in 1859, the gate has through the years become the symbol of the man who built it. The original eagle and the supporting beehive were carved from five laminated wooden blocks and rested upon curved wooden arches, having their anchor on the cobble-stone wall surrounding the estate. Large wooden gates closed the twenty-two foot opening at the night, securing behind them the Beehive House, the Lion House, and the private offices between them, the beautiful flower gardens, the private school, and the barns, sheds, granaries, silkworm cocooneries, orchards, and vegetable gardens.
In 1891 the gates were removed and the entrance widened into a street. At that time the eagle was sent east, electroplated with copper, and raised on new supports resting on cut stone pillars. In 1960, when the street was again widened, the wood under the copper plating had deteriorated, and the eagle could not be remounted.
This Bronze gateway, its eagle a scale enlargement of the original, has been erected as a tribute to the pioneers who founded this commonwealth.”

Extended Research:

Under the direction of Latter-day Saint President Brigham Young, the Eagle Gate was erected in 1859 in Salt Lake City. It was designed by Hiram B. Clawson and Truman O. Angell and carved by Ralph Ramsey. Originally, the eagle was made from wood, but later was reimagined and replaced with a sturdy bronze eagle in 1963. The original purpose of the Eagle Gate was to serve as a gate that kept out strangers and Native Americans from Brigham Young’s property and family.^[1] It was accompanied by large wooden doors and quite literally was a gate, looking much different then than it does today.

“Eagle Gate” ^[4] This image shows a horse drawn wagon approaching the Eagle Gate.

The original build of the Eagle Gate was connected to 8 foot high cobblestone walls and were originally only wide enough to allow for horse-drawn carriages and wagons. With time, the Eagle Gate underwent renovations for the sake of its preservation. It has gone through at least four alterations since its original creation.^[2] Notably in 1891, improvements had to be made to allow for the Eagle Gate landmark to remain in the midst of the growing city. The eagle got a new perch with the iconic four piers and it also received a copper plating. Further adjustments were made for street cars and automobiles.^[3]

Eagle Gate, Salt Lake City, Utah, 1900.^[5]

The Eagle Gate has been the center of discussions and debates since its erection, especially in the 20th century when Brigham Young and his posterity were not in a place of jurisdiction to answer questions or assume responsibilities. For example, an article from 1941 covers the debate over who the Eagle Gate belonged to. Did it belong to the LDS church or did it belong to the City?^[6] One sure thing was that public opinion expressed that the Eagle Gate was and remains important and holds a great amount of significance for people, especially to Utahns who have roots to the pioneers who placed the monument. From 1936 before the monument underwent modifications, one woman said, “to change the gate would be to destroy the spirit of the monument.”^[7]

The renovations made to Eagle Gate were sufficient until 1963, when the monument again had to be recreated to allow for a wider Main Street. This is when the eagle was fully replaced with its larger and bronze replica which is what we see atop the monument today. From 1859 at 22 feet in width to now 76 feet in width, the Eagle Gate has undergone changes and reformations in order to remain as an iconic landmark in downtown Salt Lake City.

Leaders of the Church of Jesus Christ of Latter-day Saints dedicated the current Eagle Gate monument as a symbolic reminder of the pioneer past. President David O. McKay, leader of the Latter-day Saints at the time, dedicated the monument on November 1, 1963, with these words: “May the new Eagle, with outspread wings perched on its new beehive, the old wall in its new trench, and every part of the new steel structure receive Thy divine approval and future protection.”^[8] Today, Latter-day Saints look at the monument with reverie and remembrance of their pioneer ancestors and with inspiration towards the future.

The original Eagle resides with the Daughters of Utah Pioneers in their museum.

^[1] Irene M. Chen, “Historic S.L. Eagle grows and adapts to changing times,” Deseret News, February 26, 1970, https://collections.lib.utah.edu/ark:/87278/s6ns6kxr/1637701.

^[2] Marc. Haddock, “Historic Eagle Gate a prominent Salt Lake Landmark,” Deseret News, September 18, 2015, https://collections.lib.utah.edu/ark:/87278/s6ns6kxr.

^[3] “New Avenue Proposed to Save Eagle Gate,” Salt Lake Telegram, September 21, 1936.

^[4] “Eagle Gate” https://collections.lib.utah.edu/ark:/87278/s6rr2c07.

^[5] William Henry Jackson. Eagle Gate, Salt Lake City, Utah. n.d. Images, Overall, Primary Support: 6 3/4 x 9 1/16 in. (17.2 x 23 cm); Image: 6 3/4 x 9 1/16 in. (17.2 x 23 cm). Center for Creative Photography, University of Arizona;Gift of Terry Etherton. https://jstor.org/stable/community.17451366.

^[6] “Who owns the Eagle Gate Monument? City Asks in Decorating Case,” Salt Lake Telegram, July 15, 1941.

^[7] “New Avenue Proposed to Save Eagle Gate,” Salt Lake Telegram, September 21, 1936.

^[8] Marc. Haddock, “Historic Eagle Gate a prominent Salt Lake Landmark,” Deseret News, September 18, 2015, https://collections.lib.utah.edu/ark:/87278/s6ns6kxr.

For Further Reference:

Sources

“Brigham Young’s Burial,” n.d., 1. https://jstor.org/stable/community.31325810.

“Eagle gate, Bransford Apartments, Eagle Gate Apartments and Louise Apartments,” November 11, 1914. https://collections.lib.utah.edu/ark:/87278/s61j9nxq

University of Arizona; Gift of Terry Etherton. https://jstor.org/stable/community.17451366

“New Avenue Proposed to Save Eagle Gate,” Salt Lake Telegram, September 21, 1936.

“Who owns the Eagle Gate Monument? City Asks in Decorating Case,” Salt Lake Telegram, July 15, 1941.

William Henry Jackson. Eagle Gate, Salt Lake City, Utah. Images, n.d.

Irene M. Chen, “Historic S.L. Eagle grows and adapts to changing times,” Deseret News, February 26, 1970.

Marc. Haddock, “Historic Eagle Gate a prominent Salt Lake Landmark,” Deseret News, September 18, 2015.

“Eagle Gate has seen many changes,” Deseret News, January 9, 2002.

“Eagle Gate,” This is the Place, Heritage Village.

“Eagle Gate Monument,” MormonWiki.com.

First Encampment Park

Published May 4, 2022 / by Jesse Hassard / Leave a Comment

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Write up by Jesse T. Hassard

Placed by: Daughters of the Utah Pioneers

GPS coordinates Latitude: 40° 43’ 59.45” N, 111° 52’ 38.58” W

Historical Marker text 1

“First Encampment in the Salt Lake Valley. Daughters of Utah Pioneers. On July 22, 1847, the main body of the Mormon Pioneer Company, along with a few of the Mormon Battalion sick detachment and some of the Mississippi saints, camped near this location. After leaving Emigration Canyon, the group traveled in a southwesterly direction along the south side of Emigration Creek. Near where Emigration and Parley’s Creeks come close together, they camped. Thomas Bullock, the company clerk, recorded in his journal, ‘We descended a gentle sloping table land to a lower level where the Soil and grass improved in appearance… The Wheat Grass grows 6 or 7 feet high, many different kinds of grass appear some being 10 or 20 feet high – after wading through thick grass for some distance, we found a place bare enough for a Camping ground, the grass being only knee deep, but very thick; we camped on the banks of a beautiful little stream [Parley’s Creek] which was surrounded by very tall grass…’ Orson Pratt and his exploring expedition, who entered the valley earlier that morning, joined the camp in the evening. A council was held and the decision was made to move the next day to a site they had chosen to plant crops, on City Creek two miles to the north. Brigham Young, whose small party was delayed because of illness, did not enter the valley until July 24, going directly to the camp on City Creek. When surveyed, the area of the first encampment became part of the ‘Big Field’ farming plat. Among those with farms here was Wilford Woodruff, whose two houses still stand a half block north of this site. Beginning in the 1890s, the area was platted and subdivided for residential development. Parley’s Creek still flows through the neighborhood in an underground conduit. 1997. No. 509. Salt Lake Liberty Park Company.”

(First plaque)

Historical marker text 2

A mounted plaque on the east monument says: “Others Who Came. When the main body of the Pioneer Company camped here July 22, 1847, other members of the Company were in various locations. A group of pioneers and two Mormon Battalion men (James Oakley and George S. Clark) were delayed by Colorado tick fever and entered the valley two days later, July 24. It included: Brigham Young, Ezra T. Benson, Robert E. Baird, George P. Billings, James Case, Thomas P. Cloward, Hosea Cushing, Isaac P. Decker (child), Benjamin F. Dewey, Howard Egan, Addison Everett, Andrew S. Gibbons, Stephen H. Goddard, Artemas Johnson, Heber C. Kimball, Ellen Sanders Kimball, William A. King, Carlos Murray, Eli H. Pierce, Albert P. Rockwood, Henry G. Sherwood, William C. A. Smoot, Briant Stringham, Thomas Tanner, Horace K. Whitney, Orson K. Whitney, Wilford Woodruff, Clarissa Decker Young, Harriet Page Wheeler Young, Lorenzo S. Young (child) and Lorenzo D. Young. Four men had been sent to guide the valley members of the Mormon Battalion Sick Detachment and a group of Mississippi Mormons who had wintered at Fort Pueblo, Colorado. Amasa M. Lyman and Roswell Stevens of the Pioneer Company. John H. Tippets and Thomas Wolsey of the Mormon Battalion. Five men had been sent back along the trail to guide the large Mormon companies following, the first of which reached Salt Lake Valley, September 22, 1847. Rodney Badger, Aaron F. Farr, Eric Glines, George Woodward and Phinehas H. Young. Nine men had been left to build and operate a ferry on the Platte River at today’s Casper, Wyoming, to aid future companies and earn revenue from other travelers. James Davenport, Edmund Ellsworth, William Empey, Thomas Grover, Appleton M. Harmon, John Higbee, Luke Johnson Frances, M. Pomeroy and Franklin B. Stewart. Honor also to the families left behind at Winter Quarters and elsewhere; to 70,000 other Mormons who came in the next 22 years; and to 6,000 whose journey ended in death somewhere along the trail.”

Historical marker text 3

A mounted plaque on the south monument says: “How the Park Came to Be. This park grew from what began as a Federal Heights Ward sesquicentennial project – a simple monument to mark the first Mormon campsite in Great Salt Lake Valley. The vision expanded, and the park became a joint project of the Emigration and Wells Stakes of The Church of Jesus Christ of Latter-day Saints, bringing to reality a dream of the neighborhood and the historical community. Engraved on stones throughout the park are names of the 109 men, 3 women, and 8 children thought to have slept here that first night in the valley, July 22, 1847. The park design represents the landscape they encountered. Granite boulders mounded in the eastern part represent the Wasatch Mountains. The path through the mountain rocks represents Emigration Canyon, down which the Pioneers came. The dry streambeds represent Emigration and Parley’s Creeks. Primary children of the two stakes embedded pebbles in the fresh concrete of the streambeds. In addition to thousands of hours of volunteer labor by both stakes, the park was made possible by American Oil Company’s generosity in the donating the land and by liberal financial support, primarily by members of Emigration Stake. Contributing firms and organizations included Daughters of Utah Pioneers, Kelby Electric Company, Oakland Construction Company, Clean Cut Landscaping, United Fence Company, Lehi Block Company, Howe Rental, and others. Landscape Architect Stuart Loosli created the design and, with Mark Finlinson, managed construction. William B. Smart was general chairman. Dedicated by Elder M. Russell Ballard, July 22, 1997, exactly 150 years after the arrival of the pioneers here. Presented as a city park to the people of Salt Lake City and to all who honor our pioneer heritage.”

Extended research

Mormons were violently persecuted and pushed from Ohio to Missouri, from Missouri to Illinois and from Illinois, they were pushed west outside the bounds of the United States to northern Mexico. After Joseph Smith, the founder of the faith, was murdered in Illinois, Brigham Young, the faith’s new leader decided to move his people into unclaimed lands in northern Mexico. In 1846, members of the LDS church then began their long journey across the United States and into the Rocky Mountains. After spending the winter in present-day Nebraska, Brigham Young led a vanguard group into the Salt Lake Valley in July 1847. During the long journey, however, the Mormon wagon train was broken up into two different groups. The group that would continue into the Salt Lake Valley totaled 42 men and 23 wagons. They would be the first Latter-day Saints to reach the Salt Lake Valley, two days ahead of Brigham Young who stayed behind because of an illness he was suffering from.¹

The advanced party followed the Hasting’s cutoff trail blazed by the ill-fated Donner Party the year before. Three other groups also tried Hasting’s cutoff in 1846 but entered the valley through Weber Canyon. The Donner Party instead pioneered a path through Emigration Canyon which the Latter-day Saints followed one year later. After leaving Emigration Canyon, The LDS pioneers traveled southwesterly along Emigration Creek till they reached a bank positioned where Emigration and Parley’s Creeks come close together. Thomas Bullock, the pioneer company’s clerk, wrote, “We descended a gentle sloping tableland to a lower level where the soil and grass improved in appearance.”

The Mormons had finally arrived in the Salt Lake Valley. Thomas Bullock described the campsite in his journal: “… after wading thro thick grass for some distance, we found a place bare enough for a camping ground, the grass being only knee deep, but very thick; we camped on the banks of a beautiful little stream which was surrounded by very tall grass.”

The original landscape of the area that would become the first encampment park is described as very beautiful as stated by Bullock: “we found a place bare enough for a Camping ground, the grass being only knee deep but very thick. We camped on the banks of a beautiful little Stream; which was surrounded by very tall grass. in digging a place down to the stream. cut thro’ a thin bed of Clay. After about a foot depth of rich soil; then rich soil again.” The camp was reportedly very sound and was located close to the present-day intersection of 1700 South and 500 East, in modern-day Salt Lake City.

This makes the First Encampment Park the approximate location where the First Pioneer Company of the Church of Jesus Christ of Latter-day Saints camped when they first arrived in the Salt Lake Valley on July 22, 1847. The group included three enslaved men, Green Flake, Hark (Lay) Wales, and Oscar (Crosby) Smith. Their Latter-day Saint enslavers had sent them ahead to prepare cabins and to plant crops so that the white enslavers would have a place to live and food to eat when they arrived the following year. African American Slavery thus arrived in the Salt Lake Valley two days ahead of Brigham Young.

On July 24, 1847, Brigham Young arrived at the second encampment two miles north, close to City Creek, where they began to grow crops and establish a layout of the new city they would build.

In 1997, 150 years later, community leaders established a small pocket park at the first encampment location, now known as the first encampment park. Its granite stone landscape bears the names of the first pioneers to arrive and represents the Wasatch Mountains and Emigration Canyon through which they traversed. This monument is a representation of the hardships and sacrifices of the Mormon pioneers. It details their journey across the mountains into the Salt Lake Valley. This place is the end of their long journey and the first place in the Salt Lake valley that they camped. For this reason, this marker is very significant in the history of Utah, much like Plymouth rock and its importance as the beginning of the United States. The first encampment park serves as the beginning of the Mormon story in Utah; it represents the beginning of Euro-American settlement in the Salt Lake Valley. Latter-day Saints hoped to be free from outsiders or others that would threaten to run them out of their houses and change their lives. The First Encampment Park represents the end of the Latter-day Saints’ long journey and the beginnings of their new settlement.

For Further Reference

Secondary

Dixon, Randall W. “From Emigration Canyon to City Creek: Pioneer Trail and Campsites in the Salt Lake Valley in 1847,” Utah Historical Quarterly 65, no. 2 (Spring 1997): 155–64.

Franzwa, Gregory M. The Mormon Trail Revisited. Tooele, UT: Patrice, 2007.

Grandy, Joellen. “First Encampment Park Report.” Public Lands Department. Accessed February 2, 2022. https://www.slc.gov/parks/parks-division/first-encampment-park/.

Kiser, Benjamin Kiser. “Green Flake,” Century of Black Mormons, accessed April 8, 2022.

Turley, Richard E. and Lael Littke, Wagons West: Brigham Young and the First Pioneers (Salt Lake City: Deseret Book, 2016).

Weiss, Megan. “Hark Wales,” Century of Black Mormons, accessed April 8, 2022.

Primary

Thomas bullock journal, July 13- 22,1847, Church History Library, Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

Benson Grist Mill

Published May 3, 2022 / by Dean Church / Leave a Comment

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Write-up by Dean Church

Placed by: The Benson Grist Mill Restoration Volunteer Committee

GPS Coordinates: N 40° 39.033 W 112° 17.834

Historical Marker Text:

BENSON GRIST MILL In 1850 L.D.S. Church Apostle, Ezra Taft Benson, was authorized by President Brigham Young to develop a mill site at Twin Springs Creek to serve Mormon communities in Tooele County. In 1851 a sawmill commenced operating and in 1854 the Lee brothers, skilled pioneer artisans, were hired to build the mill. The mill’s large mortised timbers were hauled by team and wagon from the nearby Oquirrh Mountains.

In 1855 the millsite community became known as “Richville” and served as the County Seat until 1861, when Tooele City was designated.

In 1860 the “E.T. Benson Flour Mill” had one male employee and one run of millstones which produced 1,200 barrels of flour, 72,000 pounds of bran and 56,000 pounds of corn meal, together valued at $17,000. In the same year, Brigham Young acquired the mill, when E.T. Benson moved to Cache Valley.

By 1862, the mill was referred to as “Young and Rowberry’s,” Bishop John Rowberry being an early resident of the Milltown (Richville) area. The mill that year reportedly processed 200 bushels of wheat per day under a 250 horsepower capacity.

In 1922, J. Reuben Clark, Jr. (A U.S. Ambassador to Mexico and later an apostle in the Mormon church) purchased the mill. Earlier it’s original wooden waterwheel and millstones had been replaced by a metal turbine and imported free-standing “grain breakers.” After finally ceasing flour-milling operations in 1938, the mill was used several years for grinding animal feed.

A volunteer committee was organized in 1983 to acquire and restore the historic mill, which was donated by Terracor Corp. to Tooele County.

Photo Credit: J. Willard Marriott Digital Library (accessed on 3.2.22)

Extended Research:

Apostle Ezra Taft Benson, the original founder of the mill, was one of the first to arrive in Utah alongside Brigham Young’s pioneer company in 1847. After arriving in Utah, he was shortly sent back to Missouri where he helped prepare more Latter-day Saints for the trip to Utah.[1] He stayed in Missouri for two years until he eventually made his permanent move to the Salt Lake Valley in 1849. Ezra Benson would then help settle what we now call the Tooele Valley.

Cyrus Tolman is also important in this early history of the Benson Mill, as according to local history Tolman brought a load of straw and shingle timbers to Brigham Young to show the natural resources located in Tooele Valley.[2] This helped convince Brigham Young to sign off on milling and timber rights to Ezra Benson, Anson Call, Josiah Call, and Judson Tolman. In return these men promised to help develop roads to the new facilities. Due to the rich supply of timber, and grain grown by early settlers, milling operations were quickly attracted to the Tooele Valley

Benson hired brothers Cyrus and Judson Tolman, along with millwright Phineas Wright to find locations for mills and to begin construction. New Settlers to the area built their first homes around Benson’s sawmill in an area they called Settlement Canyon. These shelters were quickly abandoned, as a “Fort” was created due to hostilities with nearby Native Americans.[3]

Latter-day Saint carpenter Thomas Lee and his brothers constructed the Benson gristmill in 1854. John Rowberry supervised construction and then maintained the mill for the owners, a group of people that included Rowberry, Ezra Benson, Benjamin Crosland, and other church leaders.[4]

Settlers relied heavily on the Benson Mill in its early years, with reports describing workers there grinding as many as 6,000 bushels of wheat, 1,000 bushes of corn, and 228,000 pounds of flour.[5] To the right is an ad in the Deseret News written in 1857 advertising the Benson Gristmill. It mentions short notice grinding at any time of the year.[6]

Ownership of the Mill has changed several times throughout the decades. In 1860, Ezra Benson sold off his two-thirds share to Brigham Young. Young’s brother Lorenzo was interested in the mill and constructed an adobe home across from it. A conflicting story reports that Ezra Benson acquired sole ownership of the mill in 1866. It is thought that this was done in order to protect the ownership of the mill in behalf of the LDS church, as around this time the Church was being investigated by the federal government for polygamy.[7]

J. Reuben Clark Jr., an apostle in the LDS church, then purchased the Gristmill in 1922. Alterations were made to the mill including exchanging its original wooden waterwheel for a metal turbine, and its millstones were replaced with “imported free-standing ‘grain breakers’”. It ran all the way until the 1940’s, being used for grinding animal feed. Terracor, a land development company, then acquired the Gristmill. For roughly 40 years the mill sat abandoned until Terracor donated the building to Tooele County.

The Benson Grist Mill Restoration Volunteer Committee created by Jack Smith, and consisting of members Wayne Shields, Boyd and Ouida Blanthorn, Ray Court, Bob and Marilyn Shields, Douglas Smith and Maxine Grimm, worked hard to return the Gristmill to its current condition. Today, the mill is used as a setting for field trips, weddings, reunions, and other social gatherings. “The site, complete with covered picnic tables, has become a virtual village as well as a roadside park. It hosts a replica miller’s house, historic cabins, a granary, a large barn and all manner of other buildings, plus several wagons.”[8]

[1] Ezra Benson, “Ezra Taft Benson, 1811-1869,” Autobiography of Ezra T. Benson (1811-1869), accessed April 8, 2022, http://boap.org/LDS/Early-Saints/ETBenson.html

[2] Ouida Nuhn Blanthorn, A History of Tooele County (Salt Lake City, UT: Utah State Historical Society, 1998), 70-72.

[3] Ouida Nuhn Blanthorn, A History of Tooele County (Salt Lake City, UT: Utah State Historical Society, 1998), 70.

[4] Ouida Nuhn Blanthorn, A History of Tooele County (Salt Lake City, UT: Utah State Historical Society, 1998), 73.

[5] Ouida Nuhn Blanthorn, A History of Tooele County (Salt Lake City, UT: Utah State Historical Society, 1998), 226-227.

[6] “Grinding, Grinding,” Deseret News, 11 March 1857, 7.

[7] Ouida Nuhn Blanthorn, A History of Tooele County (Salt Lake City, UT: Utah State Historical Society, 1998), 73-74.

[8] Ray Boren, “The Benson Grist Mill Is a Rugged Monument to a Dynamic Pioneer Past,” Deseret News, 17 May 2012.

For Further Reference:

Primary Sources:

Benson, Ezra. “Ezra Taft Benson, 1811-1869.” Autobiography of Ezra T. Benson (1811-1869). Accessed April 8, 2022. http://boap.org/LDS/Early-Saints/ETBenson.html

“Grinding, Grinding,” Deseret News, 11 March 1857, 7.

Secondary Sources:

Blanthorn, Ouida Nuhn. A History of Tooele County. Salt Lake City, UT, Utah: Utah State Historical Society, 1998.

Boren, Ray. “The Benson Grist Mill is a Rugged Monument to a Dynamic Pioneer Past.” Deseret News (Salt Lake City), May 17, 2012.

Indian Trails Monument

Published May 3, 2022 / by Colbie Hymas / Leave a Comment

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Write-up by Colbie Hymas

Placed by: The Sons of Utah Pioneers

GPS Coordinates: N 41 degrees 19.227 W 111 degrees 53.922

Historical Marker Text (1):

Early explorations:

Indian bands of the Shoshone tribe were located throughout northern Utah, southern Idaho, and western Wyoming long before the advent of the white men. Northern Utah was inhabited by hunting and wild berry – pine nuts – roots gathering bands of the Northwest Shoshones and some Ute Indians. The Indians wandered from area to area on a network of well-traveled trails throughout the region.

Pathfinders, trappers, and explorers followed the well-worn Indian trails through Utah territory. In May 1825 Peter Skene Ogden of the Hudson’s Bay Company led a party of trappers south from Cache Valley on trail #2 and in seven days the party took 585 beaver pelts in New Hole as Ogden called the valley. The Ogden party left from New Hole and followed trail #4 south to the Weber River. After skirmish with some American trappers at Mountain Green Ogden retraced his steps North, never descending to the lower valley. Mountain men called the valley Ogden Hole, such men as Smith, Fitzpatrick, Weber, Sublette, Bridger, Russell, Clyman, and Goodyear. In 1843 John C. Fremont and his expedition traveled south on an Indian trail from Fort Hall, arriving at the Weber River they launched a boat and visited the island in the Great Salt Lake which now bears his name. In 1849 Capt. J. Howard Stansbury led an expedition of Topographical Engineers of the U.S. Army to the west. He left the Donner Trail south of Evanston and descended the Bear River until he found “an Indian lodge trail” going west (Trail #3). “We soon arrived at the headwaters of Pumbar (Lost) Creek, a tributary of the Weber”. The party took Trail #1 west and visited Brownsville, now called Ogden. Later while encamped on the west side of Promontory Mountain Capt. Stansbury noticed indications of the area’s having been inundated at some remote time by “a vast inland sea”. Stansbury thus became the first person to record the existence of an ancient Lake Bonneville.

Historical Marker Text (2):

Five Indian Lodge Trails radiated from Ogden Valley long before the arrival of White men. Trail #1 ascended North Ogden Creek to North Ogden Pass where we are, veered to the North as it descended to the valley. Trail #2 crossed the divide north of Liberty and descended the South Fork of the Little Bear River to Cache Valley. Trail #3 went east up South Fork, ascended Skin Toe Trail between Causey Creek and South Fork, crossed Lost Creek on its way to the Bear River north of Evanston. Trail #4 went up Hawkins Creek south of Huntsville, over the low hills and connected with a trail on the Weber at Mountain Green. Trail #5 went west down Ogden Canyon to the narrows near the west end of the canyon, ascended the mountain between Cold Water and Warm Water creeks, continued west above the cliffs and emerged from the canyon near 21st street. All of these trails joined other migratory trails.

Historical Marker Text (3):

Pioneer Settlements:

Brigham Young learned much about the geography of the region near the Great Salt Lake from the writings of a few of the mountain men and from interviews with others. Soon after the arrival of the first company of Mormon Pioneers in the “valley” in July 1847 Brigham Young sent exploring parties north and south along the Indian trails west of the Wasatch Mountains to locate places for settlements. One of these parties contacted Mills Goodyear at Fort Buenaventura. In 1848 Brigham Young sent a party to explore the country around Bear Lake. The group went up Weber Canyon and took Trail #4 to Ogden Hole and then Trail #3 up South Fork on their way to Bear Lake. In 1854 Brigham Young sent an expedition over Trail #1 to find a shorter route to Fort Bridger for the settlers near Ogden so that they would not need to go via Salt Lake City. This expedition took the first wagon into the valley in (Ogden Hole). Charles F. Middleton wrote, “The first wagon that was taken into the valley was taken by hand of man. No mules or oxen hauled that vehicle. I steered the wagon. The wheels were locked, and my companions held onto the vehicle with ropes to prevent its breaking loose and dashing down the steep incline.) In 1856 Ogden Hole became a summer grazing area for cattle. The next year the first herd houses were built where Eden is located. The first permanent settlers arrived in 1858 and located near the herd houses. Huntsville and then Liberty were settled soon thereafter. A toll road through Ogden Canyon constructed in 1860 by Lorin Farr and Isaac Goodale, subsequently became the main route into Ogden Valley. Each summer for a number of years Indian bands passed through the valley over the old trails on their way to and from their hunting grounds. The Indians were not hostile for they had learned that they could get more food by bartering with leather goods and by the settlers being aware of their needs than by fighting.

Extended Research:

The Indian Trails Monument stands in the North Ogden Canyon and showcases a series of trails created by the movements of early Native American tribes, primarily the Northwestern band of Shoshone. The monument was placed by the Sons of Utah Pioneers and benefited from the research of people such as Mae Parry who was a very impactful Native American leader in Weber County, Utah.[1] Parry and others established a commitment to Native American history in the area, as it had largely been forgotten. The monument not only traces five Indian trails, but also gives a brief history of the early peoples who used these trails, such as Native Americans, early mountain men, and Mormon pioneers.

Long before white men arrived in the areas now known as Huntsville, Liberty, Eden, Ogden, and Cache Valley, Utah, they were inhabited by the Northwest band of Shoshone Indians. The Native Americans who lived there called the area “Opecarry,” which translated to “stick in the head.”[2] The Shoshone Indians were spread out around Utah and Idaho, however, the Indian Trails Monument in North Ogden Utah, specifically documents the trails established and used by the Northwestern band. These native peoples were nomadic hunters and gatherers who moved from place to place in search of water, edible vegetation, and wild game. They traveled with the seasons and learned over time the best places to obtain the greatest amounts of resources at the most opportune times. This took the Northwestern band into Northern and Eastern Nevada where they would harvest pine nuts, into southeastern Idaho where they found hot springs in the winter, and many other places throughout the year.[3]

Older Shoshone Indians used the term “So-So-Goi” to describe themselves, the term translates to “those that travel on foot.”[4] Before horses were introduced to the Northwestern band, this is exactly how they traveled, and from the young to the old, everyone was expected to pull their weight. The concept of sharing what one had, even with a stranger, was deeply engrained in the Northwestern band, and the concept of personal property did not exist. Helping neighbors and receiving help from neighbors was a way of survival for these early Indians, and therefore, they were constantly moving between different encampments of Shoshone and other nearby native groups for means of trading, socializing, and establishing kinship networks.

After years and years of travel between encampments, and areas known to harbor significant amounts of resources, the Shoshone established well-worn trails. These trails could be followed to get to several places in Northern Utah. The trails not only traversed large areas of Northern Utah, but they also connected to other migratory trails, and could be followed into places such as Fort Hall and other important sites in early Utah. As a result of their useability and effectiveness, early trappers in Utah also utilized these trails. The monument discusses the paths and trails early trappers such as Peter Skene Ogden, John C. Fremont, and Captain Howard Stansbury traversed in the area.

After coming into the area and having success trapping beaver, Peter Skene Ogden of the Hudson Bay Company would name this area “Ogden Hole.”[5] Some of these trails and expeditions even led John C. Fremont to the Great Salt Lake where he would discover the island that now bears his name and record other important scientific information about the Great Salt Lake. Many other early trappers and mountain men used these trails to move from area to area trapping and trading goods and interacting with Native tribes.[6]

The Mormon pioneers followed the same pattern and utilized the Native American trails for their own purposes. When the Mormons began arriving in the area, Chief Sagwitch led the Northwestern band of Shoshone. Contrary to the mountain men who often had good relationships with native tribes and integrated themselves into their culture and societies, the early Mormons often clashed with native tribes. When Chief Sagwitch learned of a group of Mormon pioneers coming their way, he went to meet their leader, Brigham Young, to offer peace and communication, as well as discuss stewardship over the land. Due to Brigham Young being ill, the Shoshone chief instead met with Heber C. Kimball who told him that the land belonged to the Lord, and the Mormons planned to cultivate and plant it. This is not what the Shoshone chief hoped to hear, but due to the peaceful and neighborly nature of the Northwestern band, Chief Sagwitch and his tribe continued to offer peace and assistance to the Mormon pioneers for years to come.[7]

The Mormon pioneers continued to use these trails for several reasons. As more saints continued to arrive in the Mormon settlements, farmland became scarce, and Brigham Young sent out scouts to find new land to settle. These scouts would undoubtably have used these well-worn trails as they moved through the area looking for promising ground. Furthermore, Brigham Young sent missionaries to find native tribes and assimilate them into Mormon society. Native Americans were thought to be descendants of the Lamanites, an important group of people in the Book of Mormon, which is the leading spiritual text of the Mormon faith. Therefore, missionaries would seek out native tribes to teach them of their importance to the Mormon faith and attempt to convert them. This was successful with many native tribes, especially the Northwestern band of Shoshone.[8] Many Shoshone converted and continued to share this land with their new neighbors.

The trails blazed by early Native Americans were important for many people occupying the area throughout the years. By traversing these trails, Native Americans were able to thrive in Northern Utah by migrating with the seasons and working with the land. The trails later made it significantly easier for mountain men to gain access to the frontier and trap animals and make early trading connections with native tribes. Furthermore, the Mormon pioneers would have had limited success moving throughout the area to settle and convert Native Americans had it not been for these trails that literally acted as a “golden brick rode” to the most resource rich areas, and native tribes.

The trails continue to be used today for recreational purposes and are favorite hiking trails for many residing in or near these areas. The history of these trails makes hiking them even more fascinating for many people, and through the work of the Sons of Utah Pioneers, and people such as Mae Parry and Darren Parry, author of The Bear River Massacre, the history of Native Americans and their homelands is being preserved and shared to the greater public.

For Further Reference:

Primary Sources:

Stansbury, Howard. An Expedition to the Valley of the Great Salt Lake of Utah. Philadelphia, PA: Lippincott, Grambo & CO, 1855.

Miller, David E. “Journal of Peter Skene Ogden; Snake Expedition, 1825.” Peter Skene Ogden’s Journal of his Expedition to Utah, 1825. Accessed March 1, 2022. https://user.mission.com/drudy/mtman/html/ogdenjrl.html.

Secondary Sources:

The Church of Jesus Christ of Latter-Day Saints. “Lamanite Identity.” Accessed March 2, 2022. https://www.churchofjesuschrist.org/study/history/topics/lamanite-identity?lang=eng.

North Ogden City. “About North Ogden.” Accessed February 18, 2022. https://www.northogdencity.com/community/page/about-north-ogden.

Parry, Darren. The Bear River Massacre: A Shoshone History. Salt Lake City, UT: Common Consent Press, 2019.

Roberts, Richard, and Richard W. Sadler. A History of Weber County. Salt Lake City, UT: Utah State Historical Society, 1997.

[1] Richard C. Roberts, and Richard W. Sadler, A History of Weber County (Salt Lake City, UT: Utah State Historical Society, 1997), 396.

[2] “About North Ogden,” North Ogden City, accessed February 19, 2022, https://www.northogdencity.com/community/page/about-north-ogden.

[3] Darren Parry, The Bear River Massacre: A Shoshone History (Salt Lake City, UT: Common Consent Press, 2019), 12.

[4] Parry, Bear River Massacre, 13.

[5] “About North Ogden,” North Ogden City, accessed February 19, 2022, https://www.northogdencity.com/community/page/about-north-ogden.

[6] Ibid, About North Ogden.

[7] Parry, Bear River Massacre, 28-29.

[8] “Lamanite Identity,” The Church of Jesus Christ of Latter-Day Saints, accessed February 27, 2022, https://www.churchofjesuschrist.org/study/history/topics/lamanite-identity?lang=eng.

Published April 25, 2020 / by Kenny Son / Leave a Comment

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Write-up by Ben Chin

Placed by: Sons of Utah Pioneers, June 1988

GPS coordinates: Latitude: 40.708513, Longitude: -111.801820

Historical Marker Text:

William Stuart Brighton was born in Lanarkshire, Scotland in 1829. He married Catherine Bow (born in 1827 at Sterling, Scotland) in 1850. He was baptized in the Church of Jesus Christ of Latter-day Saints in 1844. They immigrated to Missouri in 1855 with two children, one of whom was buried at sea during the passage. They came to Utah in 1857 by handcart company. They had four sons born in the United States- Robert, William, Thomas, Daniel and Janet, born in Scotland.

In 1871 William S. Brighton claimed over 100 acres at the top of Big Cottonwood Canyon. William and Catherine built the first hotel there at “Brighton” in 1874. It was razed in 1945. Later they added cottages, the original Brighton store, a post office, a telephone service, a dairy service, freight haulage, a bakery and a sawmill. Catherine Bow Brighton named the lakes around Brighton- “Mary” after her infant daughter, “Catherine” after herself, “Martha” after a friend, etc. About 1887 the Brighton sons built the first telephone line through Brighton to Alta. The world famous ski resort and area is now permanently called “Brighton” after this early family.

William Stuart Brighton died in 1895 and Catherine Bow in 1894. They are buried in the Salt Lake City Cemetery.

Extended Research:

William Stuart Brighton originally immigrated from Liverpool to New Orleans before eventually making his way to Utah as part of the Israel Evans Company in 1857.[1] He kept a diary while on the voyage in which he describes some of the hardships and difficulties he and his family encountered, including the loss of his daughter, Mary. “Tuesday 19 Dec. 1854. Fine weather and a fair wind. My wife is again on deck with my assistance my children is still lying very bad this morning. The ordinance was administrated to my wife and children. The measles made their appearance on Mary this day and I was kept so busy attending my wife and children up to the 21 Dec. 1854 that I could not take an observation of our travels when at 1 o’clock on the 31^st, my child, Mary departed this life…”[2] Aside from illness, Brighton and many others on the ship experienced food shortages to such an extent that nearly caused the captain to redirect course back to Liverpool.

When the ship finally did arrive in New Orleans on January 12^th, 1855, Brighton and his family temporarily settled there before joining a group of Mormons pioneers to migrate westward to Utah. The Israel Evans company was the 6^th handcart company that consisted of 149 individuals and 28 handcards. It started its journey at the outfitting post in Iowa City, Iowa on May 22^nd-23^rd, 1857. When the company made it to Utah on September 11^th-12^th of the same year, it was documented in the Deseret News: “Elder William Walker’s freight train was at Deer Creek on the 8th inst., and Elder Israel Evans’ hand-cart company would arrive there that evening. Elder Benjamin Ashby is with Elder Evans. There are 30 hand-carts, 2 teams and some 150 persons in the company; they are very lively and making good progress.”.[3]

Upon his initial entrance into the Utah territory, Brighton provided for his family by working temporary jobs such as driving teams, harvesting, and general labor. One of his early bosses, Daniel H. Wells, served as a connection for Brighton to construct a mill in Big Cottonwood Canyon, where he and his family eventually built a hotel and other businesses.[4]

When analyzing the life of William Stuart Brighton, it is apparent that his life is not unlike many of his peers during this period. He, like most other Mormon pioneers, came to Utah territory because it suited his needs; the Brighton family could live among people who shared similar beliefs and values and it offered financial opportunity. What sets Brighton apart from other pioneers and warrants a historical marker is the amount of area he claimed at the top of Big Cottonwood Canyon and its subsequent development into a popular ski resort named in his honor.

For Further Reference:

Primary Sources:

Brighton, William S. “Diary of William Stuart Brighton.” Saints by Sea: Latter-Day Saint Immigration to America, January 12, 1855, 5–16. https://saintsbysea.lib.byu.edu/mii/account/244.

“William Stuart Brighton.” Pioneer database. The Church of Jesus Christ of Latter-Day Saints. Accessed February 2, 2020. https://history.churchofjesuschrist.org/overlandtravel/pioneers/20835/william-stuart-brighton.

Secondary Sources:

Morris, Rod. “Salt Lake City Big Cottonwood Canyon and William Stuart Brighton.” Balsam Hill Cabin. Accessed February 2, 2020. http://balsam-hill-cabin.com/php/book/ch1.php.

[1]The Church of Jesus Christ of Latter-Day Saints. William Stuart Brighton, 2018-09-01, https://history.churchofjesuschrist.org/overlandtravel/pioneers/20835/william-stuart-brighton. (accessed 2020-02-25)

[2] Brighton, William S. Diary of William Stuart Brighton, Saints By Sea: Latter Day Saint Immigration to American, 1854-12-19, https://saintsbysea.lib.byu.edu/mii/account/244. (accessed 2020-02-25)

[3] “Arrival and Latest News”, Deseret News, 19 August 1857, https://history.churchofjesuschrist.org/overlandtravel/sources/9044/arrival-and-latest-news-deseret-news-weekly-19-aug-1857-188. (accessed 2020-02-25)

[4] Balsam Hill Cabin. Salt Lake City: Big Cottonwood Canyon and William Stuart Brighton, http://balsam-hill-cabin.com/php/book/ch1.php

In Honor of James Bridger

Published April 25, 2020 / by Mark Trapasso / Leave a Comment

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Write-up by Mark Trapasso

Placed By: Bear River Chapter of Future Farmers of America and Utah Pioneer Trails and Landmarks Association, No. 10

GPS Coordinates: 41° 38′ 7.44″ N, 112° 7′ 42.24″ W

Historical Marker Text:

Early Western Fur Trapper, Frontiersman, Scout and Guide. To settle a wager among the trappers who were making their first winter rendezvous in Cache Valley, Bridger floated alone in a bull boat down the Bear River to its outlet to determine the river’s course in the late Autumn or early Winter of 1824, thus making the original discovery of Great Salt Lake, but believing he had discovered a salty arm of the Pacific Ocean, he halted at such view points as this en route to reconnoiter.

Extended Research:

Jim Bridger - Bighorn Canyon National Recreation Area (U.S. ... — Photo Credit: Nps.gov (Accessed 4.24.20)

James Bridger, better known as Jim Bridger, was born on March 17, 1804 in Richmond Virginia. At the age of 8 Bridger’s father moved his family to a small farm just outside of St. Louis, Missouri. While in Missouri, Jim never received a formal education, but Bridger “apprenticed to a blacksmith, learned to handle boats, and became a good shot and skilled woodsman.”[1] In 1822 he was hired by the Ashley-Henry Fur Trading Company. While he worked for this company, he was crucial to the construction of the first fur trading post along the Yellowstone River. Bridger is also credited as the first Euro-American man to discover the Great Salt Lake. This, though, ignores the Native Americans who inhabited the region long before Bridger’s arrival. In 1776, the Spanish explorers, Dominguez and Escalante, traveled north from New Mexico looking for a more effective trade route from Santa Fe to the West Coast. During this expedition, Escalante kept a detailed journal of his voyage. In this journal he states, “the Timpanois assured us that anyone who wet some part of the body with them immediately felt a lot of itching in the part moistened.”[2] This entry proves that long before Bridger ever floated down Bear River, there were previous inhabitants of the area that were familiar with the Great Salt Lake.

There is more to Bridger’s story than just floating down a river; he had a very complex relationship with Utah and its Mormon settlers. On June 28, 1847, Brigham Young and Jim Bridger met for the first time at Little Sandy River. Young described Bridger a “pioneer, hunter, trapper and trader, 43 years old, relatively short in stature but with a thick neck.”[3] During their meeting, Bridger mapped out and gave Brigham Young a detailed description of the Wasatch Front. Bridger was optimistic about the Great Salt Lake area sustaining a large population, but was skeptical if the weather was going to be too harsh for crops.

Fort Bridger | WyoHistory.org — Photo Credit: WyoHistory.org (Accessed 4.24.20)

By the end of 1843, Bridger had built and established a very well known trading post located on Black’s Fork of the Green River. This trading post was known as Fort Bridger, and later served as a military outpost. In 1853, the relationship between the Mormon settlers and Jim Bridger started to boil over. Bridger was accused by Mormon leaders of illegal trading with Indians to profit himself, and potentially put the Mormons in danger with the sale of weapons and ammunition. Due to this accusation, Bridger’s trading rights were revoked and a warrant was issued for his arrest. Before anyone could reach Bridger, he had fled.[4] When he returned in 1855, Bridger sold his fort to the Mormons for 8,000 dollars. During the Utah war, the Mormons knew that this could be a valuable resource for the U.S., so they set fire to the fort before deserting it. Once the militia had arrived, they spent a miserable winter there with little to no supplies.

Jim Bridger - APRIL SMITH'S TECHNOLOGY CLASS — Photo Credit: Aprilsmith.org (Accessed 4.24.20)

After Bridger’s days of exploration and fur trading were over he took his family to a small farm in Westport Missouri. With no remaining contact between the Mormon settlers or Brigham Young, he lived the rest of his days in peace surrounded by his family. James Bridger died in Missouri at the age of 77 on July 17, 1881.

[1] “Jim Bridger Born.” History.com. A&E Television Networks, November 16, 2009. https://www.history.com/this-day-in-history/jim-bridger-born.

[2] Sanchez, Joseph P. Explorers, Traders and Slavers : Forging the Old Spanish Trail, 1678-1850. Salt Lake City: University of Utah Press, 1997. Accessed April 24, 2020. ProQuest Ebook Central.

[3] Bennett, Richard E. We’ll Find the Place : The Mormon Exodus, 1846-1848. 1997

[4] “BRIDGER, JAMES.” Utah History Encyclopedia. Accessed April 3, 2020. https://www.uen.org/utah_history_encyclopedia/b/BRIDGER_JAMES.shtml.

For Further Reference:

Primary Sources:

“Major Jim Bridger, the First Great Utahn.” Goodwin’s Weekly, 4 July 1908. Utah Digital Newspapers. Accessed April 3, 2020. https://newspapers.lib.utah.edu/details?id=3497493&q=fort+bridger&sort=rel&page=2.

“Jim Bridger, ‘Covered Wagon’ Hero, Brave, Honest and True Frontiersman.” Salt Lake Telegram, 27 January 1924. Utah Digital Newspapers. Accessed April 3, 2020. https://newspapers.lib.utah.edu/details?id=15435975&q=Jim+Bridger,+‘Covered+Wagon’+Hero,+Brave,+Honest+and+True+Frontiersman.&sort=rel.

Secondary Sources:

Bagley, Will. “Fort Bridger.” WyoHistory.org, November 8, 2014. https://www.wyohistory.org/encyclopedia/fort-bridger.

Chan, Amy. “A Bridge Too Far.” HistoryNet. HistoryNet, July 17, 2019. https://www.historynet.com/a-bridger-too-far.htm.

Chiaventone, Fredrick J. “Jim Bridger.” Cowboys and Indians Magazine, August 2015.

Foster, Robert L. 2012. “A Bridger Too Far.” Wild West 25 (2): 28–35. http://search.ebscohost.com/login.aspx?direct=true&db=asn&AN=76320993&site=ehost-live.

Mays, Kenneth. “Picturing History: Jim Bridger and the Little Sandy Crossing.” Deseret News, September 11, 2019. https://www.deseret.com/2019/9/11/20857787/picturing-history-jim-bridger-brigham-young-and-the-little-sandy-crossing-wyoming.

Sanchez, Joseph P. Explorers, Traders and Slavers : Forging the Old Spanish Trail, 1678-1850. Salt Lake City: University of Utah Press, 1997. Accessed April 24, 2020. ProQuest Ebook Central.

“BRIDGER, JAMES.” Utah History Encyclopedia. Accessed April 3, 2020. https://www.uen.org/utah_history_encyclopedia/b/BRIDGER_JAMES.shtml.

“Jim Bridger Born.” History.com. A&E Television Networks, November 16, 2009. https://www.history.com/this-day-in-history/jim-bridger-born.

The Old Fort

Published April 24, 2020 / by Aaron Stark / Leave a Comment

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Write-up by Aaron Stark

Placed by: Daughters of the Utah Pioneers, No. 253

GPS Coordinates: 40° 30’54.5″N, 111° 24’46.0″W

Historical Marker Text (Center Plaque):

THE OLD FORT In 1858 a group of men came from Provo, surveyed the valley into 20-acre plots, and selected the townsite of Heber. The following winter twenty families stayed here. As protection from the Indians, they built a fort 1 block south and 1 block west from this site. Homes built of cottonwood logs and joined together formed the outside walls of the fort. A schoolhouse 20 by 40 feet was built within the fort with two fireplaces and a stage. The building also served for church and socials. In 1860 the fort was enlarged to house forty-four families.

Center Plaque of Marker. Photo by Aaron Stark

Historical Marker Text (Left):

Elizabeth Carlile
George Carlile
John Carlile
C. N. Carroll
Jean Clotworthy
John Crook
William Davidson
James Carlile
James Davis Richard Jones

Left Plaque of Marker. Photo by Aaron Stark

Historical Marker Text (Right):

John Jordan
John Lee
James Laird
Hyrum Oaks
Thomas Rasband
Alex Sessions
Bradford Sessions
John Sessions
Charles Thomas Elisha Thomas

Right Plaque of Marker. Photo by Aaron Stark

Full Image of Marker in-front of a Smiths Marketplace. Photo by Aaron Stark

Extended Research:

During the 1850s some settlers at Provo, in Utah County, began to feel squeezed out of the best plots of land. The first settlers had claimed the prime spots which left newcomers looking for new opportunities. The settlement of Heber City, in Wasatch County, was thus a spillover of settlers from Provo. Most of Wasatch County’s early population thus came from Utah County as people moved from Provo to claim land in Heber Valley.

The major obstacles to settling Heber Valley were its cooler climate and the treacherous route through Provo Canyon which made it difficult to access. To make the settlement of Heber Valley possible, colonizers first had to build a road through Provo Canyon.

By 1852, a man by the name of William Gardner explored a hazardous route into Wasatch County and then proposed a road be built there. Just before the end of the Utah War in 1857, a group of men pitched a proposal to leaders of the Church of Jesus Christ of Latter-day Saints to construct a road into Heber Valley. In response, on 6 June 1858, Brigham Young, LDS president and former territorial governor, along with a group of volunteers, met in Provo and formed the “Provo Kanyon Company,” organized to build the road.

The company completed the construction of the road by 1859, thus making the settlement of Heber Valley possible.[1]

*Layout of the Old Fort. Photo by Utah Centennial County History (Wasatch County)*

In the winter of 1858, even before the road was finished, a group of men explored the land in Heber Valley and made plans for a new settlement. By the following year, the settlers built a fort as the initial communal structure. Over time the building became known as the “Old Fort.” The settlers chose a fort as their initial structure principally for the protection they believed it would provide. Their fort was rectangular in design with settlers’ cabins forming the outside walls. Native Americans were a common threat at the time and the fort served as a safe haven for the Mormon settlers. Ultimately, however, it was Native peoples who needed protection from Mormon settlers who displaced Native Americans and occupied their land. By late 1859, eighteen families had moved to the fort as their new home. Within the same year, settlers dedicated the fort to Heber C. Kimball, an LDS apostle, and the fort, the new community, and the surrounding valley thereafter carried his name. By 1860 nearly sixty-six homes had been built in the fort although the town remained isolated due to the challenges that deep snow and winter weather presented. By 1864, residents began to move from the fort and form a city outside its walls.

Growth came rapidly to the new thriving city of Heber. By 1868, the Desert News reported that Heber City was in a “very prosperous condition and that the facilities for farming and stock raising are excellent…”[2]

Excerpt from The Wasatch Wave in July 1957

Even though the “Old Fort” was eventually abandoned, it nonetheless represented the first Euro-American settlement of the valley. By the 1950s, community members expressed a desire to commemorate the town’s beginnings at the Old Fort. From 1957 to 1959, the Daughters of Utah Pioneers (DUP ) worked on marking the land where the Old Fort was originally built. It was their desire to forever commemorate those settlers who first came to Heber Valley and called it home. On 21 July 1959, the DUP placed a stone marker that holds the three plaques discussed here.

In the twenty-first century, Heber City has grown from its beginnings at the Old Fort into a developed and thriving settlement. In 2003, CNN Money placed Heber City on its “Best Vacations” list. Calling Heber City “an uncrowded weekend haven,” CNN extolled the city’s scenic beauty and outdoor potential.[3] Only two years later CNN Money called Heber “a fast-growing metropolis at 15.1% growth.”[4] Even on TripAdvisor, Heber is marked as a popular location to visit. Overall, Heber has experienced steady growth since the days of its founding, the rate of which has only accelerated since 1940.

Heber City Census:

Year	Population	Growth	Annual Growth Rate
1940	2,748	–	0.00%
1950	2,936	188	0.66%
1960	2,936	–	0.00%
1970	3,245	309	1.01%
1980	4,362	1,117	3.00%
1990	4,782	420	0.92%
2000	7,291	2,509	4.31%
2010	11,512	4,221	4.67%

Heber City today. Photo by Trip Advisory

[1] Embry, Jessie L. A History of Wasatch County. Salt Lake City: Utah State Historical Society, 1996.

[2] “Deseret News: 1860-08-08: Improvements in Provo Valley.” Utah Digital Newspapers. Accessed January 29, 2020.

[3] “Best Vacations: Heber Valley, Utah.” CNNMoney. Cable News Network. Accessed April 1, 2020.

[4] Christie, Les. “The Nation’s Fastest-Growing Areas.” CNN Money.com, September 22, 2005.

For Further Reference:

Primary Sources:

“Deseret News: 1860-08-08: Improvements in Provo Valley.” Utah Digital Newspapers. Accessed April 2, 2020. https://newspapers.lib.utah.edu/details?id=2584652&q=(Heber+City)&sort=rel&year_start=1857&year_end=1860.

Secondary Sources:

Embry, Jessie L. A History of Wasatch County. Salt Lake City: Utah State Historical Society, 1996. https://issuu.com/utah10/docs/wasatchcountyhistory

“History: ‘Discovery, Paradise Land, and Timeline.’” History | Heber City, UT. Accessed April 1, 2020. https://www.heberut.gov/229/History.

Jenson, Andrew. Encyclopedic History of the Church of Jesus Christ of Latter-Day Saints. Salt Lake City, UT: Printed by Deseret News Publishing Company, 1941.

Christie, Les. “The Nation’s Fastest-Growing Areas.” CNN Money.com, September 22, 2005. http://cnnmoney.printthis.clickability.com/pt/cpt?expire=&title=Nation%27s+fastest+growing+metro+areas+-+Sep.+22,+2005&urlID=15626342&action=cpt&partnerID=2200&fb=Y&url=http://money.cnn.com/2005/09/22/pf/fastest_growing_metropolises/index.htm.

“Best Vacations: Heber Valley, Utah.” CNNMoney. Cable News Network. Accessed April 1, 2020. https://money.cnn.com/2002/03/26/pf/saving/travel/bpvac_heber_valley/index.htm

Spring City

Published April 22, 2020 / by Jessica Guynn / 1 Comment on Spring City

1 Reply

Write-up by Jessica Guynn

Placed by: Daughters of the Utah Pioneers, No. 158

GPS Coordinates: 39.4794986, -111.4965053

Historical Marker Text:

This spring was long used by Indians and early scouts as a camp site. James Allred, directed by Brigham Young, on March 22, 1852, led his sons and their families here to build their homes. In 1853 a large colony of Scandinavian immigrants joined them. The waters of canal creek and natural springs supplied the settlers twice. The Indians drove them out burning their fort and all their possessions; but in 1859, they returned to establish permanently the town of Spring City. Canal Creek Camp. San Pete County.

Extended Research:

In 1980 the U.S. government designated the entire town of Spring City as a National Historic District for its significance as an example of Mormon settlement patterns and for its well-preserved construction using geologically unique, Sanpete oolite limestone. [1]

After crossing the plains to Utah from Missouri in 1847, James Allred was assigned by the Latter-Day Saint Prophet, Brigham Young, to leave the Salt Lake Valley with his extended family in 1852 and settle an area to the Southeast known by the Mormons as Sanpete County.

Allred’s journal recorded, “I remained in Manti City, Sanpete Co. until the Spring of 1852, when according to the council of President Young, father and I moved 16 miles north and started a new settlement. [2]

Allred patterned his frontier village after the architectural plan created by Church founder Joseph Smith to build Zion, the ideal city. The template called for wide streets dividing symmetrical blocks of five acres. Center lots provided space for religious structures and businesses, while surrounding blocks accommodated individual acre lots for homes.[3]

Likewise, survey maps for Spring City display a grid of streets dividing the land into analogous squares, thus imprinting urban order onto the wilderness. [4] The plat called for private residences to be constructed of brick or stone and set back from the street to allow for both a front yard and garden behind.

Farmers utilized open space outside the village for their crops, allowing inhabitants to live centrally rather than spread themselves as distant neighbors among their fields.

Villagers eventually called Allred’s eponymous settlement Spring City after a natural effusion of cold, clear water at its center. It was one of nearly 500 communities across the West to imitate Smith’s original design, thus shaping the nascent urban landscape in the Great Basin and California. [5]

However, Mormon pioneers were not the first to claim the Sanpete valley as their home. The Ute tribe had inhabited the land for hundreds of years, migrating from the south perhaps as early as 1000 CE and establishing settlements throughout the Great Basin. [6] Ute Chief Wakara, who had grown rich from trade with trappers and Spanish colonists in New Mexico, initially viewed the pioneers as trading partners and allowed them to settle the Ute tribal hunting grounds east of the Wasatch mountains. However, tensions between villagers and tribespeople grew when Mormons sought to regulate Ute raids and sales of livestock and captives that had become their currency. [7]

Isolated acts of theft and violence increasingly led to open hostilities that culminated in the Walker War and the destruction of the entire town of Spring City by fire in 1854. [8] Settlers fled to nearby Fort Manti and didn’t return until 1859 after the withdrawal of federal troops from the Utah War (1857-58) between Mormon settlers and the U.S. government over territorial sovereignty. [9]

A large group of newly arrived Danish converts, many of whom were skilled stonemasons, joined the original villagers in reestablishing and rebuilding Spring City. Their chief material was a geologically unique Sanpete oolite limestone found in nearby outcroppings. Abundant and easily accessible, craftsmen prized the stone for its creamy hue and pliability. Oolite was the principal element of both public and private structures that began to fill the town. Stonemasons crafted churches, homes and civic buildings.

Perhaps most notable is the Spring City LDS Chapel for its intricate oolite brickwork.[10] Many of these structures still stand as monuments to pioneer industry and resilience.

[1[ “The Founding of Spring City” https://friendsofhistoricspringcity.org/history-2/ (accessed: February 21, 2020)

[2] Allred, James Tillman Sanford. Diary. (1825-1905). https://catalog.churchofjesuschrist.org/assets?id=cacd6a43-7eb9-4cdb-b348-ce2ee27d758d&crate=0&index=2

[3] “Plat of the City of Zion, circa Early June–25 June 1833,” p. [1], The Joseph Smith Papers, accessed April 1, 2020, https://www.josephsmithpapers.org/paper-summary/plat-of-the-city-of-zion-circa-early-june-25-june-1833/1

[4] Burr, David H. “Survey Maps.” N.P, 1857. Daughters of the Utah Pioneers Museum, Spring City, UT.

[5] Provost, Claire. “Building Zion: the controversial plan for a Mormon-inspired city in Vermont,” The Guardian.com, https://www.theguardian.com/cities/2017/jan/31/building-zion-controversial-plan-mormon-inspired-city-vermont (accessed: February 20, 2020)

[6] Wimmer, Ryan Elwood, “The Walker War Reconsidered” (2010). All Theses and Dissertations. https://scholarsarchive.byu.edu/ (accessed: April 1, 2020). P. 21

[7] Ibid, 53

[8] Antrei, Albert C.T. and Roberts, Allen D. Utah Centennial County History Series – Sanpete County. Utah State Historical Society and Sanpete County Commission, 1999. P. 71

[9] Poll, Richard D. and MacKinnon, William P. “Causes of the Utah War Reconsidered” Journal of Mormon History, Vol 20 (Fall 1994): P. 17

[10] Parry, William T. “A majestic Building Stone: Sanpete Oolite Limestone,” Utah Historical Quarterly, Vol 81 (Winter 2013): P. 55

Old This is the Place Monument

Write up by: Kauriana Kendall

Placed by: Mutual Improvement Association of the Church of Jesus Christ of Latter-day Saints

GPS coordinates: 40.75319429362746, -111.81347150355577

Historical marker text (1):

THIS IS THE PLACE

BRIGHAM YOUNG

JULY 24 1847

Historical marker text (2):

THIS IS THE PLACE: A Rededication

In commemoration of a most significant historical event, this monument was first dedicated July 25, 1921. It marked the arrival in this valley of the Mormon Pioneers 74 years earlier, and more specifically, the moment when President Brigham Young rose from his sick-bed in Wilford Woodruff’s carriage and proclaimed to all the world: “This is the Place.”

Even in 1921, there was much disputation as to the exact location of the noted event. This monument was located here as the definitive answer as to where the event occurred. This answer came primarily from two speakers, very different in their presentations, but equally convincing in their conclusion.

The first speaker was 83-year-old W.W. Riter. As a lad of 9 years, he and his parents had followed Brigham Young to this valley. W.W. Riter was the living authority for the correct placing of the monument. In his early years, Wilford Woodruff had taken him to the spot and stated that this is exactly where Brigham Young had uttered those important words.

The second speaker was Brigham H. Roberts, aged 64, a prolific historian, theologian, congressman, eminent scholar, and a member of the Quorum of the Seventy. He said, “There has been much discussion as to whether this particular spot just outside the mouth of Emigration Canyon was really the place.” Then, quoting often from the journal of Wilford Woodruff, Mr. Roberts proved conclusively that there can be no doubt that the spot now marked by this concrete monument is very near to the actual place. In fact, speaking of the question, he remarked: “Seventy four years ago yesterday an incident occurred on or near the spot where we now stand that is destined to live in the memory of men through the ages to come.”

The above comments have been taken substantially from three articles published in the Salt Lake Tribune and three in the Desert News of the period. The comments came before and after the event.

The project of refurbishing the monument jointly undertaken by the Mills Chapter of the Sons of Utah Pioneers and Zachary Mahoney, a Scout who used his skill and wisdom to make his Eagle Project not only memorable but lasting.

Site No. 129

July 21, 2007

Rededicated by Elder Boyd K. Packer

Historical marker text (3):

THIS IS THE PLACE MONUMENTS

The first marker to commemorate the arrival of the Mormon pioneers into the Salt Lake Valley was a wooden cross. The eight foot post carried the name “Brigham Young.” The crosspiece said “This is the place.” In 1921, the wooden cross was replaced with the obelisk monument. This spot is where Brigham Young, in viewing the valley, made the statement, “This is the right place. Drive on.”

Extended research:

The Church of Jesus Christ of Latter-day Saints was a relatively new religious movement in 1847, but the persecution its members faced up to that point was great. They were driven out of three states, faced an extermination order in one, and had received little support from local and federal governments. Their first leader, Joseph Smith, was murdered, and the process of setting up new leadership led to major dissension within the Church. The new leader, Brigham Young, initiated an effort to move his followers outside of America (to what would later be known as Utah) to avoid more persecution and government restrictions on their worship. Starting in 1846, members of the Church began making the trek west in wagon companies and, later, some handcart companies.

Brigham Young and his wagon company arrived in the Salt Lake Valley on July 24 1847, where Young probably said something along the lines of, “this is the right place. Drive on.” According to his journal, at the top of Big Mountain, Brigham Young saw “the Spirit of Light…over the valley” and knew this was the spot the settlers were looking for. However, he made no note of the phrase “this is the place.”^[1] Historians have debated whether Young actually said these words that became a monument and the name of a state park. Despite the certainty implied by the “This is the Place” monuments, there is no documentation of exactly what Brigham Young said that day. Pioneer Levi Jackman’s journal is perhaps as close as historians will get to Young’s actual words that day. Four days after Young’s arrival, Jackman paraphrased Brigham Young during a meeting called in order to decide “whear the city should be built.” As Jackman recorded it, “After a number had spoken on the subject a voat was calld for unanimosiley aggread that this was the spot. After that Pres Young said tha he knew that this is the place. he knew it as soon as he came in sight of it and he has seen this vearey spot before.”^[2]

Wilford Woodruff, whose wagon the ill Young was riding in, made no comment on the words of his leader the day they entered the Salt Lake Valley; however, he is the one who eventually said the famous phrase during a Pioneer Day speech given in 1880—thirty-three years after the arrival of the wagon company and three years after Brigham Young’s death—that is so often repeated today. Here, Woodruff attributed to Young the words “This is the right place. Drive on.” Then, in 1888, Woodruff repeated the story, but quoted Young as saying “Drive on down into the valley; this is our abiding place.” Finally, in 1897, Woodruff told the story in another speech, this time quoting “That will do, drive on; this is the place.”^[3] Clearly, there is no way to know exactly what Young said that day, but the catchy line written on the monument and advertised by the This is the Place Heritage Park continues to evoke feelings of pride from Utahns, especially every July 24th when Pioneer Day celebrations rival those of the Fourth of July.

Also despite the certainty of the text contained in the old monument’s longest plaque, historians do not all agree that the cement obelisk actually stands on the spot where Brigham Young looked out over the valley and declared that they had found the right place to settle. Historian W. Randall Dixon provides a description of the trails taken by the various groups of pioneers based on several journal entries. He explains that the Mormon Battalion took a vastly different route than Brigham Young’s wagon company into the Salt Lake Valley when they arrived five days later on July 29. Since this was the most direct trail to Emigration Road, where emigrants finally ended their trek and camped until finding a home, it is likely the one most of the later wagon companies used. Dixon concludes that “Most of the newcomers probably assumed that their trail was that which had been followed by their predecessors on July 22 and July 24. This may explain some of the later confusion on the matter of trails.”^[4] W.W. Riter, named on the plaque as the “living authority for the correct placing of the monument,” was one such case, arriving in the valley 10 weeks after Brigham Young, according to his speech at the dedication of the monument. In this speech, he refuted claims that the first pioneers climbed over a hogback, but does not give any possible explanation for the “steep pitch” both Howard Egan and Heber C. Kimball, members of Young’s wagon company, mentioned ascending. Riter also claimed that he “crossed this same spot,”^[5] meaning the location of the cement monument, probably not realizing that he would not have followed the same trail as Young, since a shorter, better blazed trail had been carved out for him by then. Therefore, even if he did cross that spot, it does nothing to prove that Young ever did.

Brigham H. Roberts, the second witness to the correct location listed on the monument plaque, is quoted a little misleadingly. In the speech he gave at the dedication of the old monument, he does in fact say that “an incident occurred on or near the spot where we now stand,” and he did quote Wilford Woodruff extensively, as the plaque says. However, his quote that “There has been much discussion as to whether this particular spot just outside the mouth of Emigration Canyon was really the place” is not from the same speech as the plaque suggests. In the dedication speech, Roberts was not at all concerned with the correct placement of the monument, but rather focused on the emotional aspects of the pioneers’ journey across the country and the mission of the saints in the valley.^[6] Records such as the old This is the Place monument plaques and even the official history of The Church of Jesus Christ of Latter-day Saints published by the Church which present the location and words of Brigham Young on that historic day as certain facts show that many people, including historians, have accepted half-explained truths and uncertain quotes in order to keep alive the idealized image of Brigham Young rising from his sick bed to announce “this is the right place; drive on.” The truth is that we do not know the exact spot where Young first saw the valley, nor do we know the words he said when he saw it. There are several other testimonies that suggest that the Old This is the Place Monument is placed accurately to the north of Emigration Creek, and there are many other historians who are certain Woodruff’s wagon stopped to the south of the same creek. While we can assume that the famous event took place somewhere around the mouth of Emigration Canyon, we must accept that the This is the Place monuments are more about commemorating a day of new beginning rather than giving us a perfect historical record that does not exist.

Though the arrival of the pioneers who were members of the Church of Jesus Christ of Latter-day Saints in the Salt Lake Valley was important for a people trying to leave a country where they had faced persecution at every turn, they themselves then became the persecutors and the beginning of an end for the Native Americans inhabiting the same land. Brigham Young, consistent with his personality, wanted to be kind to the Native Americans and convert them to his religion, but was also wary and ready to mete out justice to any he believed deserved it. He said:

They [the Indians] are of the House of Israel, and the time has come for the Lord to favor Zion, and redeem Israel. We are here in the mountains, with these Lamanites for our neighbors, and I hesitate not to say, if this people possessed the faith they ought to have, the Lord Almighty would never suffer any of the sons of Jacob to injure them in the least; no never. But I am suspicious that this people do not possess the faith they should have, therefore I calculate to carry with me proper weapons of defence, that if a man should aim a blow at my person to take away my life, before he is aware, he himself is numbered with the dead.^[7]

Even when attempting kindness, the Mormon pioneers inevitably changed the lives of the natives by settling on valuable lands and trying to end the slave trade. Then many white settlers grew tired of kindness, leading to attacks on Native Americans for stealing, which culminated in events like the Walker War and the Black Hawk War. All of these tensions eventually ended to the satisfaction of the settlers: the natives were federally ordered and violently rounded up onto reservations which by 1900 represented four percent of the land native peoples controlled before the Mormons arrived in 1847. In addition, between 1847 and 1900, the natives suffered an estimated 90% population decrease.^[8] While the larger “This is the Place Monument,” placed in 1947, does a better job at commemorating more groups of people involved in the history of Utah, the small 1921 obelisk focuses only on the members of the Church of Jesus Christ of Latter-day Saints. While Utahns should be welcome to celebrate their heritage and the hardships their own ancestors endured, we would do well to remember that a home gained for one group meant a home lost for another.

^[1] Jeffery Carlstrom and Cynthia Furse, The History of Emigration Canyon: Gateway to Salt Lake Valley (Logan: Utah State University Press, 2003), 32.

^[2] Levi Jackman, Levi Jackman Journal, 1847 March-1849 April, microfilm, MS 138, Church History Library, Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

^[3] Jeffrey Carlstrom and Cynthia Furse, The History of Emigration Canyon: Gateway to Salt Lake Valley (Logan: Utah State University Press, 2003), 32-33.

^[4] W. Randall Dixon, “From Emigration Canyon to City Creek: Pioneer Trail and Campsites in the Salt Lake Valley in 1847,” Utah Historical Quarterly 65, no. 2 (1997): 163, accessed February 24, 2020, https://issuu.com/utah10/docs/uhq_volume65_1997_number2.

^[5] W.W. Riter, “Correct Placing of the Monument, Pioneer View,” Improvement Era 24, no. 11 (1921): 969-973, accessed February 24, 2020, https://archive.org/details/improvementera24011unse/page/962/mode/2up/search/mouth+of+emigration+canyon.

^[6] B.H. Roberts, “Monument at Pioneer View,” Improvement Era 24, no. 11 (1921): 963, accessed February 24, 2020, https://archive.org/details/improvementera24011unse/page/962/mode/2up/search/mouth+of+emigration+canyon.

^[7] Brigham Young, Journal of Discourses Vol. 1, (Liverpool : F.D. and S.W. Richards, 1854), https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/1805.

^[8] Forrest S. Cuch, ed., A History of Utah’s American Indians (Salt Lake City: Utah State Division of Indian Affairs/Utah State Division of History, 2003).

For further reference:

Primary Sources:

Jackman, Levi. Levi Jackman journal, 1847 March-1849 April. Microfilm, MS 138. Church History Library.. Church of Jesus Christ of Latter-day Saints. Salt Lake City, Utah.

Roberts, B.H. “Monument at Pioneer View.” Improvement Era 24, no. 11 (1921): 957-1049. Accessed February 24, 2020. https://archive.org/details/improvementera24011unse/page/962/mode/2up/search/mouth+of+emigration+canyon.

Riter, W.W. “Correct Placing of the Monument, Pioneer View.” Improvement Era 24, no. 11 (1921): 957-1049. Accessed February 24, 2020. https://archive.org/details/improvementera24011unse/page/962/mode/2up/search/mouth+of+emigration+canyon.

Young, Brigham, Journal of Discourses Vol. 1. Liverpool : F.D. and S.W. Richards, 1854. https://contentdm.lib.byu.edu/digital/collection/JournalOfDiscourses3/id/1805.

Secondary Sources:

Carlstrom, Jeffrey and Cynthia Furse, The History of Emigration Canyon: Gateway to Salt Lake Valley. Salt Lake City: Utah State Division of Indian Affairs/Utah State Division of History, 2003.

Cuch, Forrest S., ed. A History of Utah’s American Indians. Utah State University, University Libraries, 2003.

Dixon, W. Randall. “From Emigration Canyon to City Creek: Pioneer Trail and Campsites in the Salt Lake Valley in 1847.” Utah Historical Quarterly 65, no. 2 (1997): 100-195. Accessed February 24, 2020. https://issuu.com/utah10/docs/uhq_volume65_1997_number2.

Hales, Scott A., David C. Nielsen, Angela Hallstrom, Dallin T. Morrow, and James Goldberg. Saints: The Story of the Church of Jesus Christ of Latter-Day Saints. Edited by Matthew J. Grow, Jed L. Woodworth, Scott A. Hales, and Lisa Olsen Tait. Vol. 2. Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, 2020.

Utah Historical Markers

Making Utah History one Marker at a Time

Category Archives: early 19th century

Donner Trail, 1846

The Eagle Gate Monument

First Encampment Park

Benson Grist Mill

Indian Trails Monument

In Honor of James Bridger

The Old Fort

Spring City

Old This is the Place Monument