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
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,
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
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
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,
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
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
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
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
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
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
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
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
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
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.