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Eliza "Roxie" Metcalf (1850-1924): Biography

Note: Although several fine histories have been written in the past about Eliza "Roxie" Metcalf, this current biography was undertaken with the intent of trying to more fully document what had been previously recorded. It was compiled during the last quarter of 2008, by W. Bart. Christenson, Jr., Provo, Utah. A listing of the notes and sources used appears at the end.

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Being a mere toddler when she crossed the wide Atlantic Ocean from England, the land of her nativity, bound for America in a sailing ship with her newly converted Latter-day Saint parents and siblings, thence to make the arduous journey in a covered wagon across the broad plains from Iowa to Utah, consequently when she became an adult, it is more than likely that Eliza "Roxie" Metcalf had only sketchy recollections concerning any of the eventful happenings of her early life. Moreover, as far as is known, having once arrived in the new Zion in the Mountains, she never ventured out of Utah again.

Eliza was born 17 August 1850, in West Sculcoates, Yorkshire, England to John Edward Metcalf, a cabinet maker/carpenter, and Mary Metcalf, formerly Waslin 1, the eleventh of twelve children, seven boys and five girls. Six children lived to maturity. Of those who lived beyond childhood, she had one older sister, Jane Ann; three older brothers, John Edward, Jr., Anthony, and James; and one younger brother, William. 2

Ten months prior to Eliza’s birth, her parents were baptized into the Church of Jesus Christ of Latter-day Saints, 21 October 1849, in Hull, Yorkshire, England 3, following which they relocated to Goole, Yorkshire, England, where they and their children were enumerated in the 1851 England census. 4 Then, as mentioned, departing Liverpool, England, on 17 January 1853 5, the family crossed the Atlantic Ocean in the sailing ship Ellen Maria. 6 They arrived at the port of New Orleans, Louisiana, 7 March 1853. 7 Proceeding to Keokuk or Kanesville, Iowa, by riverboat, they next continued westward to Utah with the Claudius V. Spencer Wagon Train, reaching the Salt Lake Valley in September 1853. 8 Interestingly, although not christened with the middle name Roxie (sometimes spelled Roxey), Eliza used this appellation throughout most of her later life. The practice apparently first began on this overland trek when she was two years old, since she is listed on the records of the wagon company as Eliza Roxie.

Once in Utah Territory, the family first settled in the Fourth Ward, in Great Salt Lake City, where they are shown in the 1856 Utah Census. 9 Later that same year they moved to Springville, Utah County, Utah, where Eliza’s father served as one of the principle builders of the new town meeting house. 10, 11 Here the family resided for the better part of a decade and are listed as residents of this community in the 1860 United States Federal Census. 12

While in Springville, they became acquainted with the Joseph Bartholomew family, who are also listed in the 1860 census. 13 The Bartholomew’s had arrived in Springville during the winter of 1851-1852 14 and made this place their home for the next ten years. Furthermore, as time progressed, the two families became forever linked: first, through the inter-marriage of their children (Mary Keziah Bartholomew and John Edward Metcalf, Jr. in 1865; and Eliza Metcalf and John Bartholomew in 1868 15); and then, in time, through a joint Church calling, namely helping to settle a new community further south at Warm Creek, later Fayette, in Sanpete County.

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Regarding the settling of this new community, the following is taken from a 1999 Utah State Historical Society publication: 16

Although it is located only about five miles north of Gunnison, Fayette was settled out of Springville in Utah County. Fayette’s founders did not know the place prior to seeing it for the first time. In the spring of 1861, the families of James Mellor and Joseph Bartholomew [along with three other families who eventually became disheartened and left the group] packed their belongings into ox-drawn wagons and headed south looking for a new place to live. In a few days, after traveling into the Juab Valley and then into the northwest reach of Sevier Valley along the west edge of the Sanpitch Mountains, they arrived at a small stream. Because of its high temperature, they called it Warm Creek. They bridged the creek, then moved on to Hog Wallow (Gunnison). Finding it too crowded for their liking, they turned around and headed back to Warm Creek and its nearby abundance for grass, water, fish, and game.
The Springville presence was increased in 1864 when Brigham Young called John E. Metcalf
[called from St. George, where he had then been working 17] to move to Warm Creek and build a flour mill along the never-frozen stream. He arrived in 1866…[1864 18]

When the Metcalf's first neared Warm Creek in 1864, as is recorded in an early history of the settlement, it is reported that one of the girls, perhaps Eliza, who would have been sixteen years old at the time, exclaimed:

I see fields but where are the ‘ouses?

Smoke was curling up from chimneys atop mounds of dirt along the creek bed; for, even though the early settlers had already begun to tame the soil, they still lived in primitive dugouts. As yet, there were no above ground houses in the small community. 19

In addition, concerning their initial activity following their arrival at Warm Creek, as is recorded elsewhere, but apparently emanating from the same memories of Fayette’s early history just cited:

The Metcalf’s camped about three-fourths of a mile east of the other settlers, at the site where they decided to build the mill. Grandfather had brought all his provisions in an extra wagon; he also brought a pick, a shovel, an axe, a steel bar, two augers, a hammer, a chisel; also faith, ambition and perseverance.
They soon hauled rock from the nearby hills and built their dugout and mill house. The burrs they chiseled and fashioned from some granite boulders they found in the Cedar Ridge east of the ‘Painted rocks,’ about twelve miles north of Warm Creek. They used wagon tires to hold the section of the burrs together.
The ditch from the spring to the mill had been dug by hand with pick and shovel, and had been tested. The water ran through it. The wooden water wheel had been assembled and set in place, and aside from leaking a lot, it worked. The burrs had been moved into place and everything was ready for the test.
Grandma Metcalf had helped her husband and the boys, but now the water was turned into the flume to pour over the wheel, she stepped back a few steps and stood with uncovered head and arms folded. The water wheel was soon in motion, but nothing happened with the burrs. Grandpa hurried into the cellar and adjusted the rawhide belt that transferred the power from the water wheel shaft to the burr shaft. Then slowly, the burr commenced to turn just a little, and was soon scraping its face against its mate stone burr.
One of the children called out, ‘Maw it’s turning. It works, Maw, the mill works!’ Grandma turned and walked slowly toward the dugout, and with head bowed she said something, and what she said only God, the angels, and she knew.

[Later on that same year]…the Black Hawk [Indian] war forced them to abandon the place. In ’66 the homes were deserted [for safety, they repaired to the nearby larger community of Gunnison] and no effort was made to return until ’68, when the place was again occupied. 21

[Subsequently,] following the advice of Apostle Orson Hyde, they changed the name to Fayette, in honor of Fayette, New York, where the Church of Jesus Christ of Latter-day Saints was organized in 1830. Another apostle, George A. Smith, encouraged the families to survey lots, obtain a grant for their town site, and divide the land and water among themselves. Eventually six blocks, all in a row, were developed in the low-density form that exists today [1999]. 22

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In 1868, after the Fayette settlers, including the men of their number who had fought in the hostilities, returned to their village following the Indian war, Eliza Metcalf and John Bartholomew married and were sealed on the eleventh day of October, in the Endowment House in Salt Lake City. 23, 24 She was eighteen, and he was twenty-three.

Certainly, in reflecting back on their courtship, beginning in Springville where they first met when she was only six and he was eleven, up through their subsequent experiences in early Fayette and later Gunnison during the war, they would have had ample time to become well acquainted and to fall in love. Moreover, by this time, too, both of them would have become well-grounded in experiences necessary to succeed on the Western frontier: farming, building, livestock-raising, and useful homemaking skills.

Accordingly, they elected to remain in Fayette to build their legacy. Two years later, they appear with their first child, nine month old John Edward Bartholomew, in the 1870 United States Federal Census for Warm Creek (later Fayette), Sanpete, Utah Territory. John was listed as a farmer, and Eliza was shown keeping house. 25 Thereafter, they went on to produce ten more children, all born in Fayette. Eight lived to maturity. A listing now follows:

John Edward was born 6 November 1869, in Fayette, Sanpete Utah. He married Rose Hannah Braithwaite 19 February 1896, in Manti, Sanpete, Utah; then, after Rose Hannah’s passing, he married Annie Marie Malmquist 10 October 1917, in Manti, Sanpete, Utah. He died 21 October 1947, in Manti, Sanpete, Utah.

Their second child, Roxie Ellen, was born 30 March 1872, in Fayette, Sanpete, Utah; married Joseph “C” Christensen/son 6 September 1893, in Manti, Sanpete, Utah; and died 5 January 1952, in Gunnison, Sanpete, Utah.

William came next. He was born 24 January 1874, in Fayette, Sanpete, Utah, but died only four years later on 24 October 1878, in Fayette, Sanpete, Utah.

Sarah Jane, my paternal grandmother, was fourth born. She was born 8 September 1876, in Fayette, Sanpete, Utah; married Andrew “B” Christensen/son 1 July 1896, in Manti, Sanpete, Utah; and died 23 April 1966, in Salt Lake City, Utah.

Alma “C” was born 10 October 1878, in Fayette, Sanpete, Utah; married Elsie Kathrine Christensen 26 June 1901, in Manti, Sanpete, Utah; and died 6 March 1954, in Payson, Utah, Utah.

Joseph Smith Bartholomew was sixth-born. He was born 20 September 1880, in Fayette, Sanpete, Utah; married Anne James 20 December 1906, in Manti, Sanpete, Utah; and died 25 March 1930, in Gunnison, Sanpete, Utah.

Their seventh child was Julia. She was born 6 November 1882, in Fayette, Sanpete, Utah; married Otis Lavar Ercanbrack 23 October 1901, in Manti, Sanpete, Utah; and died 17 February 1961, in Heber City, Wasatch, Utah.

Mary Elizabeth was born 24 June 1885, in Fayette, Sanpete, Utah; married Charles Morris Stewart 24 June 1908, in Manti, Sanpete, Utah; and died 22 October 1971, in Salt Lake City, Utah.

Rose was born 3 March 1887, in Fayette, Sanpete, Utah; married Thomas William Peterson 5 May 1909, in Manti, Sanpete, Utah; and died 29 April 1969, in Fillmore, Millard, Utah.

Alice was the tenth born child. She was born 9 August 1889, in Fayette, Sanpete, Utah, but living less than one month, died 31 August 1889, in Fayette, Sanpete, Utah.

Henry Lee was their fifth son and last born child. He was born in Fayette, Sanpete, Utah, on 1 October 1891. He married Ireta Rallison in Logan, Cache, Utah, 9 June 1920, and later, after Ireta’s passing, he married Catherine Decker on 3 September 1941, in Manti, Sanpete, Utah. He died 9 February 1966, in Richfield, Sevier, Utah. 26

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In 1982, Edythe Lovena Christenson Robbins wrote about her grandmother Eliza Metcalf. As a young girl, Edythe was able to spend a lot of time with her grandmother. She expressed some important insights and recalled several fond memories. 27

I was aware that Grandmother smiled a lot. She had a round little face, more interesting than pretty. Her eyes sparkled with a frequent hint of fun and sometimes even mischief. Eliza wore her graying hair—with the slightest hint of a natural wave—then drawn loosely back into a bun behind the head. Her body was pleasingly plump but solid—it was called upon to serve in many ways. She was not a tall woman. I really never thought to guess her height. Grandmother never appeared pale to me. There was a soft and rosy glow to her skin which was clear, devoid of blemish. 28

Regarding Eliza’s middle name Roxie, Edythe recorded the following:

An interesting experience has come down to me. The renowned writer and poetess, Eliza Roxie Snow, was officiating for the women the day our young bride [Eliza] went for her endowments and marriage. No sooner had Sister Snow noted the unusual name of another Eliza Roxie on the record sheet, then she became immediately interested. Locating our grandmother-to-be, she took her into her arms and exclaimed, ‘You must have been named for me!’ And it was so. Thereupon was formed a friendship that was to last until Sister Snow’s passing. [Recall, however, that the name Roxie does not appear on Eliza’s birth certificate. It first appeared on the list of pioneers in the Claudius V. Spencer Wagon Train company traveling to Utah in 1853, when Eliza was age two. In speculation, perhaps her parents at the time, having heard of Eliza Roxie Snow on their way to Zion, decided then to apply the same appellation to their young daughter’s name. And it became a permanent fixture ever after.]

It may not be widely known, but Eliza R. Snow was one of the Prophet Joseph’s pleural wives, and she loved and admired him totally. Following the martyrdom, the bereft Eliza R. was devastated with grief, and took to her bed, where she refused to eat, turned her face to the wall and prayed to be taken also. The situation was brought to the attention of one of the Brethren—likely Brigham Young—who proceeded to do something about it. Calling at her home, he reprimanded her sternly and demanded that she arise from her pillow. She had work to do, much of it. Her life’s mission was not over. She had to get on with her life! To the grief-stricken woman’s credit, she complied. Eliza Roxie Snow’s long record of inspired and dedicated service to her Church bespeaks her valiancy.

It has been told within the family that on one of Sister Snow’s visits to Fayette, Grandmother had just given birth to a son, her sixth child. There was some discussion as to an appropriate name. The guest queried, ‘What about Joseph Smith?’ The suggestion was accepted and our uncle became Joseph Smith Bartholomew. We knew him, however, as Uncle Joe or Jody. Only years later did I learn of his full name and the circumstances surrounding his christening. 29

Indeed, John and Eliza Bartholomew’s home was evidently a frequent resting place for Church authorities on their way to and from Salt Lake City and southern Utah. In her history of Fayette, Martha Winch Bartholomew records an interesting story:

On July 26 1885, Wilford Woodruff, President of the Twelve Apostles, was staying at the Bishop’s home in Fayette. As usual he had stopped off here for a rest on his way to St. George. A rider came from Juab and notified him that President John Taylor had died that day. Brother Woodruff returned immediately to Salt Lake City. [Of course, as the Senior Apostle, he then succeeded to become the next President of the Church.] 30

Continuing on with Edythe’s account, interesting insights concerning medical care are mentioned:

Illness could strike at any time. There were two choices for relief: home remedies or a blessing from on High, through the administration of the Priesthood. There were no available doctors. It was years before a brave medic moved into Gunnison, some five miles away, nor was there either a drug store or pharmacy. Grandmother Bartholomew inherited a stock of remedies and evolved a few of her own through the method of trial and error! There were enemas, Epsom salts and castor oil for cleansing the bowels; mustard plaster—a mixture of lard and powdered mustard—in varying degrees of potency for chest colds or congestion of the lungs; teas simmered from dried leaves of prairie sage or those of other plants or shrubs in the area for cleansing of the blood or toning the anemic. Some methods and cures were adopted from the nearby Indians. (Grandfather often had contact with these.) As both father of the ward and of his family, Bishop John was there within call to serve his own. Other humble, faithful brethren could assist at any time.

The account of Grandmother’s healing has been told me. Sometime after the birth of one of her children, a lump started to grow on one side of her neck. As it increased in size, the pain mounted, until she was forced to pace the floor for relief. The home remedies had proven totally ineffectual. Finally, she appealed to her husband and a neighbor who seemed to have a special gift for healing the sick. The two men gave her the blessing in the evening as the pain had reached an unbearable pitch. Through the words spoken, the malady was commanded to leave and Eliza was promised a return to her strength. Immediately following the pronouncement, Grandmother felt a lessening of the pain and calmness came over her. She retired to her bed and slept! (There had been a succession of nights where sleep had been impossible.) Upon rising the next morning, Eliza realized that the pain was gone and, feeling her neck, she knew that the swelling had receded to almost normal. A miracle! 31

Throughout her history, Edythe described Eliza’s outstanding cooking and homemaking abilities, as well as some details concerning the houses in which the family lived. They had first lived in a log cabin. But then, her husband, John, soon built a substantial stone home in which they happily resided thereafter. However, when Edythe first visited her grandparents at the turn of the 20th Century, they were still in the semi-pioneer period:

[Nonetheless], as the years passed, conveniences were added to the Fayette home. For example: the floor churn was discarded for a table model with a crank, and the cream extracted to flow into its own container. In turn, these cans of cream were picked up and butter was made elsewhere. A wall-type phone was installed; an early washing machine—hand-turned—replaced the ancient methods; even electric lighting replaced the coal-oil lamps with their detailed upkeep. Inventions and progress were afoot in the land. 32

In November 1956, Eliza’s daughter, Rose Bartholomew Peterson recorded her memories about her father in which we learn some other interesting facts about the couple:

On 7 July 1877, father was set apart as Bishop of the Fayette Ward of the Church of Jesus Christ of Latter-day Saints. [He served in this calling for 37 years, until his death on 23 September 1914]. He was faithful to this calling. He was never late to his appointments and never liked others to be late…. We all sang in the choir and helped to support our father in the ward in every way we could…. Mother played a big part in the success of father’s life and his calling. [For example, she served in the Relief Society during most of the time her husband served as the bishop.] How many times mother has said, ‘Rose, how would you like to bake a cake and go help Sister Hill for a little while?’ Mother did so much for the people of Fayette….

[Father’s] movements were slow, while mother was just as fast as a person could possibly be and made every movement count. They were a lovely couple. Mother was very much in love with father always. When they were older and father would go away for the day, they would play at getting each others' ‘last touch.’ 33

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Finally, to round-out the story and based on multiple conversations with Eliza’s daughter, Sarah Jane Bartholomew Christenson, who lived with Edythe’s family for many years, Edythe’s daughter, Elaine Robbins Harris, in a recently released book recorded other useful recollections about the early pioneer life experienced in Fayette:

…Although the railroad had been completed across the continent, and Brigham Young had sponsored branch lines both north and south of Ogden and Salt Lake City, Fayette was still a full day’s journey by team from the nearest station. It was still the pioneer era for the residents of the small community. They did not depend on the outside world for any of the necessities of life. Whatever they needed they obtained through their own efforts by making use of the materials at hand. They learned self-reliance from youth…

Practically everything which the family ate was produced at home: beef, pork, mutton, poultry, eggs, milk, butter, vegetables of all kinds, grain for flour, and many fruits. In addition, the children gathered wild berries, and their father hunted wild game. Then every summer when the first crop of hay was up the whole family went on a camping trip to Fish Lake to get their annual feast of fish, some of which was dried, Indian fashion, for future use…

Methods of food preservation were all rather primitive in those early days, as Sarah was almost grown before they had bottles for fruit canning. They always had preserves, however, and plenty of dried foods—corn from the garden, apples from their grandfather’s orchard, etc. When a beef was slaughtered in the wintertime, much of it was frozen by hanging it in the woodshed, but pork was usually smoked or salted and the lard rendered for shortening. There were many important by-products of their food supply. Each fall, after the potato harvest, all the bruised potatoes were used to make starch for family use. Then there were tallow candles to be made for lighting, and soap for the family—huge kettles of it—for which they saved all their excess fat.

As all of the family food was produced at home, so was most of the clothing. Their father [John] raised enough sheep to supply the family with wool, and it was sheared, cleaned, carded and spun at home. Then it was ready for their mother [Eliza] to weave into cloth on her loom in the frame building, next to the granary. She used pioneer dyes, sometimes combining them with excellent results. For many years, even the bishop’s best suits were made of home-spun cloth.

Their ingenious pioneer skills were also called into service for furnishing their homes. Old clothing was cut up and sewed into long strips, to be used in weaving rag carpets. The carpets were always stretched and tacked down over a layer of straw, to increase the wear and to make walking easier. Most of the furniture was homemade, and since paint was not available, the kitchen chairs had to be scrubbed and scoured each week. As for the beds, interlaced strips of rawhide were stretched across the homemade bedstead frames, and securely fashioned. For mattresses, they used ticks of unbleached muslin filled with straw, which they changed twice each year. Then came the featherbeds and pillows, supplied with feathers from the wild geese and ducks, which the bishop loved to hunt. The bedding consisted of sheets of unbleached muslin, hand-woven blankets, and homemade quilts with wool bats [battings]. When one of these pioneer four poster beds was dressed-up with a beautiful two-toned, hand-woven bedspread or a fancy patchwork quilt, and finished with ruffled valance hanging to the floor, it was as lovely as any modern bed could be.

The bishop, who was also a carpenter as well as a farmer, always kept some choice, well-seasoned lumber on hand to make the coffin when someone died, and his wife would line and decorate it. Although wood was the only heat for their homes in the parlor in the winter, the children took heated rocks to bed with them. 34

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After John’s death in 1914, Eliza initially continued to live on the farm in Fayette with her unmarried son Henry Lee, but then evidently moved to a small home in Manti for part of each year [before 1917] in order to serve as a Manti Temple worker. At any rate, three years later, in the 1920 United States Federal Census for Fayette, Sanpete, Utah, she is again shown living at Fayette with Henry Lee. 35

In finishing up her remembrances, Edythe wrote:

I do not know when Eliza decided to devote part of the year as an ordinance worker at the Manti Temple nor for how long she did this. I do know that in late winter—at age seventeen [in 1917]—I was sent from Rexburg [where Edythe’s family was then residing] to visit her for a short time. I had grown thin and had little appetite. I was quite anemic. Our parents were worried. They hoped for some improvement with a change of scene. Grandmother lived in a small house [evidently in Manti, near the temple]. To me it seemed warm and cozy. Part of her day was, of course, spent at the temple. I remember her steaming and soaking whole kernels of wheat to help put color back in my skin.
Eliza’s youngest, Henry Lee, continued with the management of the homestead and properties. He was not married until 9 June 1920. It was then that he brought his bride, Ireta Rallison, to live at Fayette. Their eldest son, now Dr. Henry Homer Bartholomew, remembers Grandmother as part of their household when he was a small lad between three and four years. He recalls a sweet little presence but that she was rather heavy. Eliza had put on considerable weight by then…

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Eliza died of apoplexy (stroke) on 10 April 1924, at Gunnison, Sanpete, Utah. 37 She was 73 years and seven months old.

In passing, it is interesting to note that sometime before 1923 (perhaps following the census taking in 1920, referenced above) she relocated from Fayette to Manti, evidently in order to facilitate her work in the temple. This fact is substantiated by the Gunnison Ward Record Card, which indicates reception of her membership record from the Manti North Stake, on 3 June 1923. 38

Thus, from Manti she must have then removed to Gunnison on a permanent basis, since at the time of her demise she is shown as a member of the Gunnison Ward, South Sanpete Stake. 39

Nevertheless, after this move, it is not clear whether she resided with her daughter Roxie Ellen Bartholomew Christensen/son and her husband, who also lived in Gunnison, or lived in a home of her own.

In any case, following the funeral on 13 April 1924, Eliza was buried beside her beloved eternal companion, John, in the cemetery at Fayette, Sanpete, Utah 40, 41, reunited once again—this time to be spiritual pioneers, rather than solely pioneers of the American West, in leading the way for their grateful posterity to Celestial realms above.

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1. Certified Copy of an Entry of Birth, West Sculcoates, York, England, for Eliza Metcalf, born 17 August 1850: CK338077, No. 381, issued 23 July 1996 by the Hull, Yorkshire, England, Superintendent Registrar.

2. Family pedigree records and family group record information of John Edward Metcalf and Mary Waslin, in possession of W. Bart Christenson, Provo, Utah. See the World Connect section on this website for further details.

3. Record of Members, Hull Branch, Yorkshire, England, 1844-1857, member numbers 218 & 219: FHL film # 0087004.

4. 1851 England Census for St. John, Goole, Yorkshire, England: Source Citation: Class: HO107; Piece: 2350; Folio: 239; Page: 13; GSU roll: 87610.

5. Diary of James Farmer, part 1, p. 79. FHL film # 485342.

6. 1853 Passenger Manifesto for the Ellen Maria, showing James [John] and Mary Metcalf and family. A copy of this document was obtained from Elaine R. Harris, Salt Lake City, Utah, and is in the possession of W. Bart Christenson, Provo, Utah. The original source is not known.

7. New Orleans Passenger Arrival List for the Ellen Maria, arriving from Liverpool, England on 7 March 1853: Passenger Lists of Vessels Arriving at New Orleans, Louisiana, 1820-1902. Micro publication M259 RG036. Rolls # 1-93. National Archives, Washington, D.C.

8. Claudius V. Spencer Wagon Train information. Departing Kanesville, Iowa, 3 June 1853, the 250 person wagon train arrived in the Salt Lake Valley 17-26 September 1853:,15797,4017-1-284,00.html.

9. 1856 Utah State [Territory] Census for Fourth Ward, Great Salt Lake City, Utah Territory. FHL film # 0505913.

10. Mary J. Chase Finley: A History of Springville, Art City Publishing Company, Springville, Utah, Third Printing, 1992, p. 27; in reference volume, 979.2 Fin, found at the Springville, Utah Public Library.

11. Don Carlos Johum: A Brief History of Springville, Utah—Fifty Years, September 1830-September 1890, printed by William F. Gibson, Springville, Utah, September 1890, chapter 14, p. 65; FHL film # 1059490.

12. 1860 United States Federal Census for Springville, Utah, Utah Territory: Source Citation: Year: 1860; Census Place: Springville, Utah, Utah Territory; Roll: M653_1314; Page: 1011; Image: 479.

13. 1860 United States Federal Census for Springville, Utah, Utah Territory: Source Citation: Year: 1860; Census Place: Springville, Utah, Utah Territory; Roll: M653_1314; Page: 1004; Image: 472.

14. Op. cit.: Mary J. Chase Finley: A History of Springville… p. 14.

15. Op. cit.: Family pedigree… and family group records of …Metcalf and Waslin

16. Albert C. T. Antrei and Allen D. Roberts, A History of Sanpete County, Utah Centennial County History Series, Utah State Historical Society, 1999, Sanpete County Commission, pp. 371-372; volume 979.2 His, consulted at the Public Library in Springville, Utah.

17. Vauna Marie Green Kelly, History of John Edward Metcalf, Jr., version: December 2008, p. 3.

18. Andrew Jenson, Encyclopedic History of the Church of Jesus Christ of Latter-day Saints, Deseret News Publishing Company, Salt Lake City, Utah, 1941, p. 248. Found at the Brigham Young University HBLL, volume #BX 8672.03.J451e.

19. Elmer Denison and Sons, 3 May 1981: Interview of Louisa Metcalf Denison Domgaard [daughter of John E Metcalf, Jr.]. Transcription in possession of Vauna Marie Green Kelly.

20. V. Lloyd Bartholomew: at the dedication of the Daughters of Utah Pioneer Marker, Fayette, Utah, 4 December 1955. Found in Martha Louise Wintsch Bartholomew (1896-1993) Early History of Fayette, p. 3. ABC Family Foundation Website.

21. W. M. Lever, History of Sanpete and Emery Counties, Utah: Sketches of Cities, Towns, and Villages…Biographies of Representative Citizens, published in the city of Ogden, Utah, in 1898, p. 565. BYU-HBL-FHL film # 900 No. 52.

22. Op. cit.: Albert C. T. Antrei and Allen D. Roberts, A History of Sanpete… p. 372.

23. Index Card to Endowment House Records for Eliza Roxey [Roxie] Metcalf showing the date of her endowment, 11 October 1868: found in FHL film # 1,267,711.

24. Index Card to Endowment House Records for John Bartholomew showing the date of his and Eliza's sealing, 11 October 1868, EH: found in FHL film # 1,262,690.

25. 1870 United States Federal Census for Warm Creek (later Fayette), Sanpete, Utah Territory, showing Eliza R., age 20, along with her husband and 9 month old son: Source Citation: Year: 1870; Census Place: Warm Creek, Sanpete, Utah Territory; Roll: M593_1612; Page: 94; Image: 189.

26. Family pedigree records and family group record information of John Bartholomew and Eliza “Roxie” Metcalf, in possession of W. Bart Christenson, Provo, Utah. See the World Connect section on this website for further details.

27. Edythe Christenson Robbins (1900-1991), My Grandmother Bartholomew, nine pages without notes, published 20 February 1982; ABC Family Foundation Website:

28. Ibid, p. 2.

29. Ibid, pp. 4-5.

30. Martha Wintsch Bartholomew (1896-1993), Early History of Fayette, thirteen pages without source notes, written before 1993 and evidently based on interviews with early residents, see p. 11; ABC Family Foundation Website:

31. Op. cit.: Edythe Christenson Robbins... My Grandmother Bartholomew... , pp. 7-8...

32. Op. cit.: Edythe Christenson Robbins... My Grandmother Bartholomew... , p. 8...

33. Rose Bartholomew Peterson, My Father, John Bartholomew, two pages without notes, published 9 November 1956; ABC Family Foundation Website:

34. Elaine Robbins Harris, Burtis and Edythe: A Life Sketch of Burtis France Robbins and Edythe Lovena Christenson, private family printing, September 2008, 619 pages with pictures, notes and sources, see pp. 449-453. Copy in possession of W. Bart Christenson, Provo, Utah.

35. 1920 United States Federal Census for Fayette, Sanpete, Utah, showing Eliza R., now widowed, age 69, with her youngest child, Henry L., age 28: Source Citation: Year: 1920; Census Place: Fayette, Sanpete, Utah; Roll: T625_1864; Page: 10A; Enumeration District: 104; Image: 316.

36. Op. cit.: Edythe Christenson Robbins... My Grandmother Bartholomew… pp. 8-9.

37. State of Utah—Death Certificate, State Board of Health File No. 2403659-55-634: Eliza Bartholomew, age 73 years and 7 months, died 10 April 1924, at Gunnison, Sanpete, Utah, from apoplexy … photographic copy of certificate in possession of W. Bart. Christenson, Jr., Provo, Utah.

38. Membership Record Card for Eliza R. Bartholomew, Gunnison Ward, South Sanpete Stake: FHL film # 025,978.

39. Record of Deaths, 1924, for Gunnison Ward, South Sanpete Stake, pp. 872-873: FHL film # 025,979.

40. Op. cit.: State of Utah—Death Certificate… Eliza Bartholomew, age 73… 1924…

41. Burial Information: Fayette Cemetery 08-05-03. [Mother should read Mary Waslin.]

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