1825 - 1842                    INDEX      PEDIGREE

Richard Anderson Ivie


Marriage: 16 June 1846
Place: <Iowa>

Birth Date: 10 February 1825
Birth Place: Shelbyville, Bedford, Tennessee
Death Date: 20 November 1842
Camas Prairie, Soldier, Idaho

Sarah Louise Ivie 
James Thomas Ivie
Mary Elizabeth Ivie
James Ivie
Joseph Ivie
Eliza Kazia Ivie
Don Carlos Ivie
Eugene Ivie
Walter Ivie
Blanche Ivie
193   1



Edith Merrill
Richard Anderson Ivie

Look up marriage in Iowa!



Richard Anderson Ivie b. 18 February1825, Bedford county, TN., d. 22 November 1892, Camas Praire, Soldier, ID


Jane M Allred, 11 July 1844, Monroe County, MO

Elizabeth Dobson. 16 June 1846, Council Bluffs, IA

Mary Eveline Young, 28 July 1852, Salt Lake City, UT

Hanah Marie Smith, 10 February 1853, Provo, UT

Evelyn Sweat


He had 32 children, and possibly more, of whom a known 18 reached adulthood. Many of the children of Hanah Marie end up in Idaho, while children of Mary Eveline end up in Duchesne County, UT.

Richard A Ivie was married to Jane M Allred, on 11 July 1844, by Justice of the Peace W. N. Penn in Monroe County, MO. There is no record of a divorce, and she was using the Ivie name as late as 1850, when she was living with her parents, John and Nancy Allred, and two 4 year old children, John W. Ivy and Nancy M Stice, in Adair County, MO. She later married Abraham Stice, on 7 December 1864, in Wapello County, IA. He was 47 , she was 41.

Elizabeth Dobson

from Builders of Early Millard

"He married Elizabeth Dobson, at Council Bluffs, Iowa, on June 16, 1846, the day he marched away with his uncle Thomas Celton Ivie in the Mormon Battalion. Elizabeth Ivie came to Salt Lake in 1848 with Richard's parents, James Russell and Eliza McKee Ivie. The first child of Richard and Elizabeth Ivie, Louisa Marie, was born February 28, 1849, in Salt Lake City.

The Ivies later moved to Provo where Richard married Mary Evaline Young as his second wife and Hannah Marie Smith as his third wife.

While Richard and his three wives were living in Provo, Bringham Young called them to help settle Sanpete County. They lived there a few years when Bringham called the Ivies to help settle Scipio in Millard County. The families of James R Ivie, William F. Ivie and Richard Anderson Ivie (with his three families) all moved to Scipio. Richard built a home for each of his wives on three corner lots in the South part of Scipio. All of the men had to help get out logs for the School House, as well as help each other get homes built for their families.

The Indians were on the war path and raided the settlers, stealing cattle and horses. In 1866, James R Ivie, father of Richard Ivie was killed. The settlers built a fort and moved into it, for a short time. The Ivies were all hard workers, keeping their homes and farms neat and tidy, mending fences and being orderly with their machinery and tools.

Richard lived in Scipio until after the deaths of all three wives. (This assertion is challenged in the following biographical sketch of Elizabeth Dobson Ivie). He died in Idaho, November 22, 1892. He was the father of twenty-eight children.

Children of Richard A. and Elizabeth Dobson Ivie were: Lovina Marie born Feb 28, 1849, Salt lake City; James Thomas, born Dec. 27, 1851, Provo; Joseph Richard, born Dec 9, 1853, Provo; John Anderson, born Oct. 10, 1854, Provo, Nancy Eliza, born April 1856, Provo; Elizabeth Ann, born March 20, 1859, Ephraim; Sarah Jane, Jan. 5, 1864, Scipio. Benjamin Martin, born Jan. 31, 1871, Scipio.

2nd Wife Mary Evaline Young. Children: William Alma, born 1853, Provo; Franklin Pope, born 1857, Provo; David Martin, born April 27, 1860, Provo; Peter Richard, born March 14, 1865, Scipio; Elmer Paul, born Feb. 13, 1868, Scipio, Mary Elizabeth, born Nov. 11, 1870, Provo.

Third Wife, Hannah Marie Smith. Children: George Henry, born 1855, Provo; Amasa, born 1856, Provo; James Albert, born 1858, Provo; Joseph Alma, born Aug 26, 1859, Mt Pleasant; Jefferson, born 1864, Scipio; Ace, born January 29, 1869, Scipio; Parley Pratt, born Nov. 11, 1870, Scipio; Mary Alice, born Oct 12, 1872, Scipio; Lafayette, born Sept. 19, 1874, Scipio; Seymour born Aug. 1875, Scipio; Dick, born Oct. 13, Scipio; Eliza Jane, born Nov. 2, 1881, Heber City."


Elizabeth Dobson Ivie was born April 12, 1825, in Darr Town, Ohio, and lived there in early childhood. Her father was a Josephite minister. She had ten brothers and sisters, but only her oldest brother Thomas decided to join the Mormon Church, which made her parents very angry. She lived in Nauvoo with her brother Thomas, his wife and family, but when the Mormons were driven from Nauvoo, Thomas could not stand the persecutions; he and his family moved to Iowa; Thomas coaxed Elizabeth to come with them but she refused to leave the body of the church.

On June 16, 1846 she married Richard A. Ivie just before he left with the Mormon Battalion. Elizabeth accompanied Richard's family to Salt Lake City, Richard joined here there after his return from the Mormon Battalion. Their first child was born in Salt Lake City Feb 28, 1849, and was named Louisa Maria.

They were called to help settle Provo and Ephraim, later they moved to Scipio where Elizabeth lived the rest of her life. Although Richard and Elizabeth had very little means, Richard took two more wives, and somehow Richard was able to support this large family.

Elizabeth bore Richard eight children...Two months before Benjamin Martin was born, January 31, 1871, her husband married his fourth wife and went to Idaho to live. Elizabeth had just a few pounds of flour in the house and very little else to feed her children. Because of the father's actions Elizabeth's boys turned against the church.

Elizabeth and her brother Thomas corresponded frequently, but her father and mother never forgave her for joining the Mormon faith. Just before he died, Thomas sent Elizabeth the money to come and visit him. After Thomas died, his wife told Elizabeth that Thomas never let any one mention Mormonism to him. He always regretted that he did not come to Utah with Elizabeth.(Builders of Early Millard County, UT)

Richard Anderson Ivie had three wives in Utah. They had 31 children. Richard pioneered in Idaho after the law against Polygamy was put into effect. He died of exposure on Cammas Prairie while tending his sheep. The exact circumstances of his death are unknown for his body was not found for some time. (Stanford & Jordan p11)


1849 Along with Jerome Zabriskie and John Rufus Stoddard precipitate the first Indians troubles in Utah by killing the Indian Old Bishop near Provo in 1849.

The Death of Old Bishop

Peaceable relations were maintained until August 1, when the whites themselves precipatated events.

"Three impetuous whites finally precipitated trouble with the Indians in August. James Bean told Bringham Young four years later. Jerome Zabriske, Richard A Ivie and John Rufus Stoddard were going out to hunt cattle...they met an Indian, Old Bishop, who was wearing a shirt which Richard A Ivie claimed, alleging that it had been stolen...the Indian refused to give it up, said he had bought it, whereupon they tried to take it from him forcibly, he struggling all the time against them, and to defend himself he drew his bow, when John R Stoddard shot him through the head, killing him instantly. They then dragged his corpse to the Provo River. To dispose of the body they filled the abdominal cavity with rocks and sank the corpse in the river. Nevertheless 24 hours later, Indians discovered the body. The Utes came to believe that yearly on the anniversary of Old Bishop's death, he arose from the water and slowly removed the rocks one by one and threw them into the river".

"This killing of the Old Bishop...immediately caused great excitement amongst the Indians, especially the Timpanoges, located here. They first demanded the murderers, which, of course, was refused by the whites. They then required compensation in cattle and horses, but nothing was ever given, and shortly after this cattle and horses were found with arrows sticking in them, several persons were shot at while in the woods and other places. ..The people prepared for defense. ..Guards were posted at night and armed herdsmen on horseback kept the stock by day. The leading Indians ordered the people off their lands. They made serious threats in case of failure to leave and stock was stolen from time to time." "The presence of a great company of California emigrants, gathered to leave for the goldfields by the southern route, gave the Inidans cause to think, and measles which spread among them also dampened their inclination for warfare."


The Incident at the Dance

Record of the Scipio Branch Thomas Phillips, Clerk.
January 23rd, 1869

The Teachers met in counsel at Brother Nels Thueson. President Thompson presiding, opened with prayer by Elder Thompson. The minutes of the last counsel read and accepted. Elder Thompson Asked if there was anything to be brought before the meeting. Elder Monroe said he would state the course of some of the people at a Social Dance of the Danish and Swedish Brethern, he said Richard Ivie was determined to come into the Dance contrary to all regulation and Order, and A very wicked spirit prevailed. Thomas F. Robins leagued with him. The Door of the house was Painted with human Dung. The Sisters Clothes were lifted as they left the house. Cayenne Pepper was Scattered over the hot stove and onto the Floor, and was a most disgraceful Affair. Elder Wm Memmott said he was asked by Brother Jorgenson and Thueson to manage the Floor, and the Dance, he said he would have the Tickets ready in a short time. "None was to be Admitted but those who had Tickets, so that the House should not be uncomfortably crowded." Elders Memmott and Thueson Corroborates the Statesments of Bro. Monroe also Brother Jorgenson corroborates their Statements. Elders Monroe and Memmott were challenged to fights, and they thought it was a perfect disgrace in Isreal. Elder Thueson said we would be under condemnation before God, if we fellowshiped such disgracful beings. Bro. Thomas Phillips arose and said he did not believe in the Priesthood being insulted, but he believed the foundation had been laid in a great measure through the conduct of some of the Teachers in time past, "with some of these same men", but such conduct must be frowned down, or it will group and prevail. The men must be visited and talked to in a wise and Fatherly manner, so that we may save if possible. Bro Thueson said they threatened to bring Bro. Thompson on the Teachers when he come home which very much hurt his feelings "Elders Wilson and Williams said such wicked conduct must be stoped", such characters should not be fellowshiped. Bro Thompson arose and said he felt if we could not have our Dances for enjoyment they should not be had at all, but the men should be visited and laboured with - and if they will not make suitable, restitution, make out a charge against them "and have the case tried." Altho he said it was quite a nice point in cutting off from the Church. The Wheat and Tares must grow till the Harvest. He had not, he said been Notified of the (?) -ration, yet. Altho he said the wicked cut themselves off. The decision was to lay over till tomorrow.

Dismissed by Elder Joseph Wilson.

Thomas Phillips, Clerk.

February 6th I869.

The Teachers met in counsel at Schoolhouse, Prest. Thompson presiding. Opened with prayer by Elder George Monroe. The minutes of the last counsel read and accepted. Prest. Thompson said in relation to the men that acted so disgraceful at the Dance, as was testified of in our last meetings. Hirum Ivie confessed to me that he put the Pepper on the Floor, but said he was very sorry for it, he knew it was mean and if he could be forgiven he never would do the it again. Here Bro. Thompson said he wished the Teachers to visit amongst the people, he said he was in with those who would love and serve God and we must be careful we do our duty. Bro. Monroe said Heber Ivie had confessed his faults he said he with Bro Jorgenson had visited the Saints in their district and found them in a good Spirit. Elder Thueson said the Saints in his district felt well generally and was now willing to do right and help build up the Kingdom of God. he said, he was willing to forgive all that desired it in humility. Elder Memmott, said he looked upon us being culpable for allowing such a mixing with gentiles, gambling. Swearing and also allowed in our Dances, there is to much good Lord, and good Devil, with many. He said it was useless to forgive unless the repentance was genuine, one thing certain such wickedness must be stoped. Elder Phillips said he was sorry to see the people trading with the Gentiles, regardless of counsel, every opportunity possible, and so willing to be led by the enemy into wickedness instead of the way of the Lord. Said he would visit the Saints and talk to them on the importance of serving God. Brother Monroe said he was sorry he allowed the gentiles into the Dance, and he thought that Bro and Sister Gollop should be visited and talked to on the matter of keeping Gentitles in their house. Elder J. Wilson, said he thought Bro and Sister Gollop should be visited and the matter of the Gentiles Gambling at their house as a haunt for our Youth and said he was not in favor of the Gentiles dancing with the Sister at all, said he with Bro Monroe would visit the Saints in their district as soon as possible. Bro Jorgenson said his feelings were but little different to what they were at last meeting, some of the brethern come into the house and discused the Matter of the propriety of trading with "Jew, or Gentile" so long as they can get it a little cheaper, which is a disgrace to a Latter-day Saint, he said we should not favor any thing of a wicked character, we must magnify our Callings, he was willing to forgive the penitents, Bro Thompson said it had been taught to the people in relation to their not trading with the Gentiles by the Bishop and the Elders, if the Saints will not comply, bring thier case before a Teachers meeting, "our course must be to do good". Swearing, Gambling or any wicked conduct is not Neither will it be tolerated, we must set a good example for all that will to follow in our steps. Moved we meet next Saturday.

Dismissed by Prest. Dan'1 Thompson

Thomas Phillips, Clerk

February 13th 1869.

The Teachers met in counsel at Bro Thompson. Prest. Thompson presiding. Opened with prayer by Elder N. Thueson. The minutes of the last counsel read and accepted. Bro. Daniel Thompson said he wished a Sunday School Started for the Education of the rising generation, especially in the gospel of Jesus Christ. Bro Thompson accepted the Superintendency of the School. Bro Phillips said he had with Bro Quarenburg visited Heber Ivie and Joseph Stone in relation to their throwing the Pepper over the floor at the Dance. And they humbly confessed their fault and said they were sorry and would not do the like again. And wished Bro Phillips to confess to the people their Sorrow and penitence for what they had done amiss. Bro Phillips and Wilson visited Richard Ivie in relation to his conduct at the Dance as before mentioned, he said he had nothing to do with it, Altho he did not like being turned out of the Dance. Elders Wilson and Memmott visited Bro Thos. F. Robins, they said he manifested good Spirit and said he had nothing to do with it Elders Wilson and Monroe, said they visited Bro and Sister Gollop, they manifested a good Spirit, and said they did not wish to allow anything wrong in their house. Bro Jorgenson said he would like the young men to confess who was the ringleader in the wicked conduct at the Dance. Elder Thueson said he thought the young men should come and make their confession. he said it should be probed to the bottom, so that we may know who led out in the Affair. President Thompson said he did not wish to be rigid, and as the Boys confessed their fault, and wished him to confess to the people for them at our public meeting he said that that would do pretty well. But we must have good Order. However he wished Brother Phillip to ask them who gave them the Pepper and ask them to attend meeting when the confession is made. resolved we make a cane field this season. Car'd Uny.

Dismissed by Jorgen Jorgenson

Thomas Phillips, Clerk.


Record of the Scipio Branch Thomas Phillips, Clerk


The Aiken Affair & Richard A Ivie

compiled by Len Evans



October 1878- Trial of Sylvanus Collet for the Aiken Party Murders. Richard Ivie testifies as a witness for the prosecution.


"In November 1857 (Orin Porter) Rockwell was involved in an attack on a half -dozen Californians known as the Aiken party, who were attempting to reach U. S. troops wintering at Fort Bridger. Twenty years later, Rockwell would be indicted on two counts of first-degree murder in the deaths of John and Tom Aiken."

While supposedly escorting the party back out of Utah, to the south towards California, Rockwell and others attempted to kill the Californians, but botched the job. Two men, who were badly wounded, escaped and managed to make it back to Nephi where they remainded for a couple of days. When they were taken north, Rockwell and his men followed them, and this time finished them off, apparently in collusion with the local bishop. A persistent theme during the trial was the fact that after the murders Rockwell and his men were seen with the Californians' stock and wearing their clothes, some of which had bullet holes in them.

Rockwell died on 9 June 1878 in Salt Lake City, while awaiting trial on the Aiken murder charges. The trial proceeded against one of Rockwell's co-defendents, Sylvanus Colett in October. Richard Ivie was a witness for the prosecution.

10 October - Thursday Morning

"Richard Ivie was the next witness. Lived in Provo in 1857. Knew the prisoner at that time, and the three other men who acted with him. Saw them in the city in the fall of 1857. Came from the north; had four or five persons with them. Camped in Bishop Fawcett's lot. Were traveling on horseback or muleback - eight or nine men in all - middling well dressed gentlemen. Wore broad brimmed hats, and of apparently good quality. This was late in the fall of 1857. "Stayed here over night. The party consisted of Murdock, Lott, Collett, Rockwell and I think Rhodes." "The men with them were said to be the Aiken party. Started in the direction of Springville. Had some pack animals along - think they were mules. Had no particular aquaintance with Collett. I lived in Provo and he in Lehi. Saw Rockwell, Lott, Collett, Murdock and possibly Rhodes return - five or six days after. They were mounted and leading animals. Took them to be the same animals as went through. One very nice iron gray mule I noticed as they went south, and he was along on their return. Talked with Lott a little, the others standing around. I said "You've got back, have you?" He said "Yes." Fawcett asked what they had done with the party. Some one said they had started for California on foot. Only stayed one night. Then they struck out far over the bench leading to Lehi. All lived there except Rockwell - believed he lived about Salt Lake somewhere.

The cross-examination of this witness was devoted to breaking down his testimony by showing animus and falsity. Witness disclaimed having any feeling in the matter; or any animosity towards the local hierarchy. This man seems also to have had a brother murdered as a service to God. Council produced some confussion in witness' mind, but failed to convict him of mendacity.

Later in the day, "R. A. Ivie was recalled by the defense. Lon Rhodes was confronted with witness, and he identified the later as the man he had seen at Bishop Fawcett's.

In summing up the trial, the Tribune states, "Ivie did not appear as well on the stand as other witnesses, but he told a straight story and he was not impeached. He showed no partiality. Rhodes, a witness for the defense, contradicted Ivie; Ivie contradicted Rhodes, whose story is the best? Counsel observed he noticed that such witnesses as had handled property of the Aikens' were not remarkable for good memories, and they did not come to testify unless brought, and when brought, they were very reluctant. Ivie lived at Provo and knew Rockwell and his companions, and during a lapse of twenty-one years, if he had a conversation with that party in the presence of Rhodes, Rhodes may have forgotten it; Ivie may be mistaken about it. In any event, whatever may have been the case, it does not weaken Ivie's testimony, because calling Rhodes into the middle was wholly unneccesary, a thing which if he had made his story to fit the case, he never would have done."

An interesting aspect of the Tribune's coverage was the reference to the possible church sanctioned assassination of one of Ivie's brothers. This is unlikely, as the only brother who was dead at this time was Joseph Orson Ivie, who had died at Provo in 1851, at the age of eleven. If the story has any merit, the reference is likely to his uncle Thomas C Ivie, who was murdered under mysterious circumstances in Missouri c1862-3. (see "The Ivie Murders" compiled by Len Evans) Thomas was only five years older than Richard, and both served in the Mormon Battalion, which could account for the assumption they were brothers.

Another interesting point is that the deffense tries to paint a picture of Richard A Ivie as a man driven by "animosity towards the local hierarchy", which Richard denies. According to an affidavit by Richard's brother James A Ivie, Richard had left the Mormon church around 1875, but gives no further details.

Salt Lake City Tribune. 11 October 1878.

ibid. 16 October 1878.



The Pension Wars between the widows Elizabeth Dobson and Hannah Smith

Case of Elizabeth A. Ivie, NO. 11438

On this 4 day of June 1897, at Salina, County of Sevier, State of Utah, before me, Sherman Williams, a Special Examiner of the Pension Office, personally appeared James A. Ivie (brother of soldier), who, being by me duly sworn to answer truly all interrogatories propounded to him during this Special Examination of aforesaid pension claim, deposes and says:

I was born in 1830, and was 67 my last birthday, am not doing anything much, farm very little residence and post office address as above. I am the brother of Richard A. Ivie (Deceased), my brother was born in Tenn. and while he was a child and before I was born my father removed to Missouri. My father was a Mormon and did not stay in one place very long at one time, and while in Missouri we lived mostly in a tent. I was raised that way (He moved from Tenn. to Monroc Co. Missouri near Florida. Families from Florida P.O. 30 miles south of Hannibal on the Miss. River then he moved into Clay, then Caldwell Co., and returned to Monroe Co., and from Monroe Co., he went to Council Bluffs in 1846. My brother Richard lived with my father till on the way to Council Bluffs, IA. I think at Garden Grove, IA where he married Elizabeth Dobson. He met her on that trip and married her on the road. He came on to Council Bluffs and there went into the army leaving Elizabeth in my father's care. He then, after discharge returned to Elizabeth at Council Bluffs and came on to Utah. Q, What relation is Redick N. Allred to you and your brother? A. He is a second cousin of ours and I have known him as long as I can remember. He lived right in the same counties in Missouri with us and we all came out here together. We have lived right in the same neighborhood all the time except a while that he went to Nauvoo, III. and father did not go. Q, What relation is Redick N. Allred to Jane Allred or Aldred? A. They are cousins. '0, bless you. They knew each other and lived right near each other. They were our cousins. Yes, Jane or Jensy Aldred was a cousin of mine and my brother's.

Q. When and where did he marry Jensey or Jane Allred or Aldred? A. He married her in Monroe County Missouri near Florida as above mentioned. That must have been in 1844, or 1843. He lived there with her for two or two and a half years and her and her folks left the Mormon Church and my brother took a notion to come west and her father persuaded her to stay and he was determined to come and she to stay. They never had any trouble of any kind except this, and I saw them separate and they hugged and kissed and cried, and separated both in a good humor. I think that he was married to Jensy as she was called when he was 19 years of age. Yes sir, she was his first wife. Jensey was 16 or 17 years of age and I know that she was not married prior because I was raised right there with her, and played with her many a time when a child. I can't say that either Jensey or her father or his family ever belongcd to the Mormon Church, but my brother did join it when 8 years of age. The Allreds were Mormon in the early days and all of my ancestors for two generations back. I know that she and my brother Richard married there in Monroe, Paris was the County seat of Monroe County by then. I can not say whether they had a Mormon or Gentile marriage. I know tho' that they lived together as husband and wife and had born to them a male child, and when he left her she was in a family way and I understood that she had the second child alter we left there. I cannot say if the second child was a boy or girl. No sir, I never heard anything about any divorce and I know that no divorce was ever had or thought of by either of them. He as I have said wanted to come west and her father did not want her to come and that is what separated them. They lived togeher up to 1846. and it was from 2 to 6 months after they were separated until he married Elizabeth Dobson.

At the time Richard married Jensev, Redick N. Allred lived in Nauvoo, Ill. and all of his family lived there and if he knew that Richard was married to Jensey Allred it was by hear say only. I heard about ten years ago that Jensey had married again to Asa Styre or Stine, and was living in Monroe County Missouri, but I have heard since that she was dead. No sir, I don't think that Jensey was ever west of that Monroe County Missouri.

Q, Have you not since leaving there, Missouri, heard Jensey called Richard's or your broiler's gentile wife?

A. No. I never heard it and do not remember of hearing him speak of it or her that way. I know that if Jensey and her parents were Mormon at the time Richard married her, that they were very weak in the faith. Q, Did Elizabeth, this claimant, Know the first wife, Jensey?

A. No, she never saw her. Elizabeth came from Nauvoo, and he did not meet her until in the Spring or Summer of 1846 and we were on the road as I said and near Council Bluffs, Iowa. He never kept his marriage to Jensey a secret and I am satisfied that Elizabeth knew of the First wife. He, Richard, frequently spoke of her and I am satisfied that she knew it.

Q.. Why was it that you did not tell Special Examiner Dean all of this? A. Because he did not ask me. I knew he had this wife all the time but was not asked about it. If he had I should have told him just as I have told you. Q, Which one of these four wives do you think is legally and according to law and Gentiie law or code his wife?

A. Why of course the one in Missouri. Yes, I knew that when Mr. Dean was here. I simple answered what I was asked. I knew the one or heard that the wife in Missouri was dead and I supposed that if a pension was coming it was due to be paid to the second one, that is the way it would be according to Mormon code. I did not intent to hide or misrepresent anything to Mr. Dean

I can not say for sure whether or nor any of Jensey's folks are alive, if they are they are living near Florida, MO. They lived about 10 miles north east of Paris, the county seat of Monroe County and were living there when I last heard of them. Yes, I knew Asa Styce and his father, lived there near Florida and ran a grain mill on Fall River. His name was Peter Styce. Asa Styce first married Rhoda Allred who was a sister of Jensey, and he was living with Rhoda when we led there in 1846 and from what I heard I suppose that he lived with Rhoda for 7, 8 or 10 years after that or until she died. He then married Jensey. Yes. Asa Slyce had a good many brothers and sisters and I know that the younger brothers name was Peter Styce and I think Richard Styce was another one. Thomas and Tillman Allred who lived right in the neighborhood of Florida were brothers of Jensey's. She had another sister Betsey, and I think that she married a Styce too. I never knew his first wife by any name except "Jensey Allred".

I think that just after Mr. Dean was here that I heard Elizabeth say that she had heard that Hannah had threatened to write back to Washington and inform the office about the first wife, before she would permit her, Elizabeth, to gel the pension, and she remarked after Mr. Dean left that he had not asked anything about that wife, so I know that Elizabeth knows all about the first wife.

Q, How long; had you known Hannah when she married your brother and had she been married before?

A. I have known her since she was a child and she was the wife of John Halden and lived with him 4 or 5 years and had a child, boy 3 or 4 years of age when she married my brother. She had separated from Halden when she married my brother, but she was not divorced, for we gave no divorces those days. John Halden lived 4 or 10 years after she married mv brother and Finally died in Nephi Utah or in Idaho.

I can not give you the day of the death of my brother's first wife, but it has been a good many years. Yes sir, Jensey was his wife at the time he took Elizabeth. My wife, Elizabeth S. Ivie never saw Jensey and first knew Elizabeth D. in 1848. She knows by hear say all about the wife in Missouri. I think that all any of the Allreds living in Spring City, Utah know of my brother's marriage to Jensey is what they have heard, for I now know that they were living in Nauvoo at the time and after Richard married her. No, I am not uninterested in any manner. No sir. I can not give you the names of any other persons in Missouri other than named who would know of this marriage to Jensey. I can not tell you who married my brother and Jensey and I can not tell you who was present at the marriage. I think that my father's brother John Ivie married them, but he's dead. I perhaps know more of that marriage than any one living. This deposition has been read to me and is correct. Q, When did your brother Richard A. Ivic leave the Mormon Church? A. In 1875 or 76

Q,Did he ever marry either or anyone of his wives according to the Gentile code and the law of the land?

A. Not to my knowledge and I know that he did not any one of the three he had in Utah.

Q, Is it not a fact that after he left the Mormon Church that he never after that lived with Elizabeth as his wife?

A. No he never did. Yes, I think that he lived with Hannah after that time. Hannah was his choice wife. He left her, Elizabeth, a home in Scipio, Utah. Yes, it is a Mormon Custom to leave a home to each wife at separation. No he did not recognize her after separation as his wife. Her folks did live in Council Bluffs, Iowa, but all I know are dead. Yes, of course he recognized Hannah as his Gentile wife. This deposition is correct as read Signed: James A. Ivie Deponent

Sworn to and subscribed before me this 4th day of June 1897, and I certify that the contents were fully made known to deponent before signing. Sherman Williams Special Examiner.

Being a history of the Ivey family of Norfolk county, VA,
the migration of Lott & John Ivey in North & South Carolina,
and eventual settlement in Georgia, and the various Ivey families
living in Franklin county, GA c1800, the migration of Anderson
Ivie to Tennessee c1807 then to Missouri c1830. The further
migrations of the sons of Anderson Ivie, James R Ivie &
Thomas C Ivie to Utah 1847/8.