Person:Margaret Adair (9)

!BAPTISM:Date of original baptismal date UNK.

RESEARCH_NOTES: 1. From Don and Carolyn Smith, one part of three writings of Samuel Newton Adair. [As to source, Carolyn referred me to Becky Hamblin [[email protected]] to try to locate the original of this; Becky in turn believes Collins Chapman in Mesa may have it since Collins' mother is the grandaughter who hand wrote it for Samuel]: "Luna, New Mexico, January 22, 1920. I, Samuel Newton Adair, will write what I know about my father's folks. My grandfather on father's side was named Thomas Adair. He married Rebecca Brown. He lived at Lawrence County, South Carolina in 1806. My father was the oldest son of Samuel Jefferson Adair. Thomas Adair was the next oldest son. George Adair was next oldest son. John Wesley Adair was the youngest son and went with the Mormon Battalion in 1846. The girls names were Eliza Adair Price, Sally Adair Mangum, died on the plains in 1852. Mary Ann Adair Mangum married John Mangum." Surprisingly, this individual not on the list.

2. Censuses: 1850 US: Utah County, Utah Territory, p. 8, family 68:

 William Richie, 56, turner, SC.
 Margaret, 48, midwife, SC.
 James, 28, cotton gin, AL.
 John, 16, cotton gin, AL.
 William, 10, MS.
 Eliza, 14, MS.
 Rebecca, 85, SC.

BIOGRAPHY: 1. Major autobiography with lots of references to Mangums, Richeys, and Adairs and their history by James Richey with copy in possession of Kerry Petersen which says:

 a. "My mother's name was Margaret, daughter of Thomas and Rebecca Adair, also a native of South Carolina."
 b. "William Richey--son of Robert (came from Ireland) and Rebecca Belton Richey was born in South Carolina. Rebecca Belton, wife of Robert was born in South Carolina. Their children:

William--married Margaret Ann Adair Martha--married Neal Tiltison John-married Miss Price Margaret-married Thomas Woulman Elinor-married Martin Caselbury James-married after I left the county Susanah-married Marcus E. Page Mary-not married David-married a Lynch and went to Texas Nancy-married Robinson William"

 c. Partial quote from the text of James autobiography: "...I went to Mobile and disposed of the cotton and returned home and found the Mormons or Latter-Day Saints still preaching in the neighborhood and that mother had united herself with them. I then renewed my investigation of the doctrine and finally became convinced of its truth and the divinity of the mission of Joseph Smith. I then made up my mind that I would embrace the doctrine taught by the Latter-Day Saints if all the world stood ready to oppose for the promise was made to those that yielded obedience to the principles taught that they should receive the Holy Ghost as they did anciently with the signs following the obedient as they did anciently. At this time my father was a hard shell Baptist and was opposed to the gospel as preached by the Latter-Day Saints but I made up my mind to trust to the promises of God. So a Sabbath morning the latter part of the winter in the year 1844 I was Baptized by Benjamin L. Cluft [Cluff?] in a beautiful stream of clear water called running water. After I was Baptized and confirmed by the laying on of hands for the reception of the Holy Ghost, I then went about five miles to a mormon meeting. I felt very solemn for I knew I had taken an important step. I went from meeting to the house of John Sprouse for supper and stayed till after night then went home. It was late when I got home and the folks were all in bed and asleep. I went to bed but not to sleep. I was meditating upon the Principles of the Gospel and all at once the Holy Spirit came up on me and I was filled with joy unspeakable and full of glory. I could feel it from the crown of my head to the soles of my feet. I very soon awakened all that was in the house and bore a strong testimony to them in regards to the truth of the gospel as restored through the Prophet Joseph Smith, in consequence of which my father and brother Benjamin went and was baptized the next morning. Not long after this I was to a prayer meeting when I received the gift of tongue and spoke by the gift and power of God as they did in the days of the apostles. I was interpreted by one of the brethern and we had a time of rejoicing together as they did in the olden times. Shortly after this, I think about the last of March 1844 I went in company with B.L.Bluff [Cluff?], Hayden, Church, Johnston, and Blake to a conference in the state of Alabama TulCalbocy [Tuscaloosa] County where I was ordained an elder in the Church of Jesus Christ of Latter-Day Saints under the hand of brother Cluff and others. After the conference was over I returned to where my father's people lived in the western part of Pickens County and stopped there to preach the Gospel to them. After stopping there awhile I went to Ittewambe [Itawamba] County in the State of Mississippi to visit with and preach the gospel to my mother's people..."

2. I transcribed this from a holographic account from an unidentified author but apparently a grandchild of William B. Richey. The great grandparents are William Richey and Margaret Adair -- Margaret being the sister of Samuel J. Adair, my ancestor. A copy of the original was provided to me 19 Apr 2003 by Gloria Winter from the files the Family History Library in Manti. I have added some punctuation and corrected obvious spelling errors: "John Richey was a brother of Robert Richey born in Ireland year 1770. Robert Richey, my great-great grandfather born in South Carolina 1775, married Rebbeca Belton who was a daughter of William and Susanna Belton. From this union William Richey was born Feb. 1, 1796, Newberry, South Carolina; he married Margarett Adair. Born to this marriage was James, born Aug. 15, 1821, Pickens Co., Alabama. He married Lucinda Adair. No. of children born to this union: seven, some of which lived in Arizona. William B. Richey, my grandfather, was born May 17, 1840, Noxuba Co., Mississippi. Five of the children died before my great grandparents emigrated to Utah. My great grandmother died and was buried in Manti; her husband is buried in Parowan, Utah. They traveled with the first pioneers who came to Utah. Pres. Brigham asked that they travel south to Sanpete. When they reached Salt Creek canyon, grandfather's mother was so ill they could not travel farther so they stayed in Salt Creek canyon until she was able to travel again. Isaac Morley took grandfather with his family to Manti. They landed Nov. 22, 1849; 224 men, women, children pulled up along the creek at what would later be called Temple Hill. Snow began falling that night and by morning the ground was white with snow. ___ the men and boys began digging into the side of the hill and in a few days they had 27 dugouts carved out of the dirt and limestone ledges. Others drove the cattle maybe 250 head they had herded from Salt Lake City past Utah lake up Salt Creek canyon to the Sanpitch river where feed was good along the bottom lands. The snow that began to fall on Nov. 22 fell almost constantly. By Dec. 24, the day before Christmas, it was knee deep for the cattle to nuzzle way or paw through in their search for grass; so that day livestock was driven out of the bottom lands past the dugouts and the wagon boxes rigged up as cabins out to what they called the warm springs. A little flow of tepid water that came out of the ledges two miles south of Temple Hill, fed a few willow patches and cottonwood groves, watered a few little meadows and ended up in the valley below. A lot of people had occasion to remember that Xmas day and the days that came after for a long, long time. William B. Richey was one of those who remembered it the longest because he was only nine years old at the time as he was one of the boys who fought with the men to save the livestock and therefore the settlement in the months ahead. On Christmas day armed with shovels, hatchets, saws, they began the months long task of clearing the meadows of snow, cutting down willows, sawing branches out of cottonwood tees and hauling in anything that might serve as food for the cattle. In the days after Xmas the snow continued to fall until it was three feet deep; the men and boys continued to fight the drifts and the cold and the dazzling brightness of January days that blinded some; by February the cattle began to die -- they made eating of a kind for the little band of Indians camped a mile away at the Red Point. Spring came late that year and when June arrived 113 animals were left, gaunt survivors of what oldtimers called the hardest winter of the all because the surviving livestock were too weak for spring plowing. 12 men walked to Salt Lake City and returned with fresh stock for the planting. One warm day in the spring of this year serving the double purpose of creating a little excitement and varying the monotony of our field labors, the citizens of our little berg were treated to a disagreeable surprise party; just after sunset a weird hissing and rattling was heard apparently coming from all points at once, and the very earth seemed writhing with gaunt spotted backed rattlesnakes. They had come from caves above us in the ledges of rock that had been our shield and shelter from the northern blasts of winter. They invaded our homes with as little comance as the plagues or compunction as the plagues of Egypt did the palace of Pharaoh. They took the privilege of occupying our beds and cupboard pantries who had none. The male portion of the community turned out with torches to enable them [to] prosecute the task of extermination and the slaughter continued until the wee hrs. of night. Persons who were engaged in the work said the number killed the first night as near three hundred; the remarkable feature of the invasion was that not one single person was bitten by the repulsive creatures. They do most of their traveling in the early evening and are most dangerous when recovering from the state induced by the intense cold of winter. The indian encampment covered that portion of the present site of Manti from Temple Hill to hills east, City creek south and west, this area being thickly dotted with wickiups thus forming a huge semicircle around the whites. At one time the men and boys were clearing snow so the cattle could eat; a terrrible storrm came up, they could not see their way to get back to camp. Some said they should go East, others said west; grandfather traveled east until he came to the Sanpete Indian camp. He spent the night with the Indians and returned to what was his home next morning. The men who went west wallowed through deep snow all night; when morning came they were on the west side of the valley in the salaeratus beds. This salaeratus was used as lye by the pioneers to soften the water when doing the family wash. During the summer of the first year the settlers built a bowery near their camp. Here public meetings were held the most important of which were the Sabbath Day services. First meeting was held July 7, 1850. Pres. Brigham Young advised the settlers to build their townsite near a water supply. About this time Chief Walker who happened to be in one of his moods literally spoiling for a row, put on his war paint and sent a demand for the whites to deliver up to him for death two of the most influential men in the settlement. This demand was not fulfilled and they could see it was necessary to build a fort for their protection. On the 27th of May building was begun; on the 28 of June it was finished, the walls were eight feet high and two feet thick and set upon a foundation three feet wide. After it was completed houses were built inside. The cabins were set close together with the backs close to the fort wall so as to leave as much space as possible in the center. Seventy-six men who labored on the fort -- it required a total of 781 man days, 123 of which were with teams. At one time my grandfather was a munite man; he was called with others to come to Ephraim and west of town, when Bro Currie was left as a baby his parents were both killed that day by the Indians. In this day of rapid and comfortable transportation, it is difficult for people now to visualize the hardships endured by our pioneers. For a period of more than four years, raiding and killing were the Indians' pastime; they seemed to specialize in the art of surprise and ambuscade. The history of this war is filled with incidents of the killing of men, women, and children without warning or a chance to defend themselves. During the first year it was estimated that the Indians drove off and killed between 30 and 40 whites and 2000 head of cattle and horse. In the year 1862 Johannah Marie Hougaard emigrated with her parents to Utah from Falster, Denmark. She was 16 years of age; she spent 6 years in the home of her parents spinning and weaving -- there was not much time for pleasure in those days. She did enjoy dancing; I imagine she did do alot of dancing as this is where she met her future husband William B. Richey. On Aug. 26, 1868 Johanna Marie Hougaard and William B. Richey were married. Twelve children were born to this union -- 9 girls, 2 boys. In the early years of their married life, William B. Richey did freighting as a means [of] supoport for his family. He freighted to Pioche, Nevada and Salt Lake City, Utah. As a child I listened to many stories and experiences he had while freighting. One story I remember very well. It goes as follows: A man by the name of Geo. Spencer, made a trip to Pioche with William B. Richey; they were always bothered by bandits so had to find places on the wagons to hide what little money they had. One night William was worried and he feared a hold up. He told George who had one hundred dollars in greenbacks to hide his money. George went to the grub box, took a loaf of bread, broke it open and put his money inside the loaf of bread, then placed the bread back in the grub box. During the night one of [the] mules ate the loaf of bread. Grandfather always had a good laugh when he told this story. In those days, it took a month to make a trip to Pioche and return. It took two weeks to make a trip to Salt Lake City and return, so grandmother was alone most of the time while her children were growing up. My grandfather passed away May 9, 1911 at the age of 73 from pneumonia -- is buried in Manti."

BIRTH: 1. Place per endowment register cited below. Many have used 10 Oct 1795; however, I find no documentation for it. The Nauvoo endowment register shows 1808 and the Nauvoo sealing record with her husband shows 1807. Both of these Nauvoo records were done as a live ordinance and the information provided would have been given by Margaret. 1795 seems way too early considering Rebecca's probable birth in 1784 and an assumed marriage of about 1804 when Thomas received land as a gift from his father Joseph. On the other hand, in the 1850 census she says she is 48 years old, but William also says he is 56 which was inaccurate.

DEATH: 1. Gloria Winter, a volunteer Manti research, at <[email protected]> confirmed on 7 Apr 2003 with the Manti FHL that Margaret died and is buried there; however, in looking at the original Manti cemetery records at the same FHL, Margaret is not listed there. There definitely is no headstone. This is probably due to the fact that there are no records for it until 1853 even though it shows the cemetery was established in 1849. She says it also appears that the early records are a bit mixed up until the 1870's. There is also perhaps the possibility that she may have been buried on land their family may have owned. If she is buried there, it is most likely in the old part of the cemetery where markers were gone long ago. As for date of death, she says that one personally submitted family group sheet on file in their FHL shows her death as 14 Mar 1853 and that there is no headstone. Note the date she gave me varies with what most family histories have as 10 Feb 1852. Gloria also found a history book of the San Pete county that was published in 1898 when Margaret's son William B. was still alive; it indicates her death as 1852 with no day or month. I continue to use the 1852 date until documentation shows otherwise. Gloria also indicates that the husband, William, was a teamster and hauled goods from other areas into the San Pete Valley. She checked county death records but they do not start until 1898.

BURIAL: 1. See Death citation. It is not proven she is in the Manti cemetery as noted above. Could have either been buried there prior to good records and tombstones or buried on property they may have owned.

!ORDINANCES: Verified 24 Mar 2002. Note: One family group sheet in Archives: All previous church blessing reconfirmed and ratified on 28 Aug 1967. BAPTISM: 1844 per son's biography. ENDOWMENT: 1. Ordinance Index 1.02 notes 20 Jan 1846 but gives no film documentation. 2. FHL Book "Nauvoo Temple Endowment Register, 10 Dec 1845 - 7 Feb 1846": William Richey, seventy, b. 1 Feb 1796 at Newberry, Newberry, SC end 20 Jan 1846 with his wife Margaret Richey, b. 1808 (date varies in sealing record showing 1807) in Laurens Co., SC, end. 20 Jan 1846. (Note name is Margaret Adair in sealing record.) SEALING TO PARENTS: Ordinance Index 1.02 FHL film 170587, p. 456. Also from website <<http://www.softcom.net/users/paulandsteph/tjadair/descendants.html>: Written by the son of George W. Adair and Miriam Billingsley, William Wallas Adair, April 1940: "The St. George Temple was dedicated in 1877 and that year father and his brothers went there to do work for their dead and to have their own sealings done. There was much misunderstanding by members regarding this work in the early days of the church and many mistakes were made. It seemed that they understood that they could not be sealed to their own father because he had not been a member of the church. So while I was on a mission in the St. George Temple in 1912 my sister Emaline sent me the records and I had all of father's brothers and sisters sealed to their own father and mother." SEALING TO SPOUSE: Ordinance Index 1.02 FHL film A183374.

SOURCES_MISC: 1. Per website <http://www.softcom.net/users/paulandsteph/tjadair/descendants. html> 3 Jan 2002.

1. ↑ ^{1.0 1.1 1.2 1.3} GEDCOM file submitted by Kerry Peterson, [email protected]. Created on 28 Oct 2005. Imported on 29 Oct 2005..